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The Second Sunday of Easter is the eighth day of the Christian season of Eastertide, and the seventh after Easter Sunday. [1] It is known by various names, including Divine Mercy Sunday , [ 2 ] [ 3 ] the Octave Day of Easter , White Sunday [ a ] ( Latin : Dominica in albis ), Quasimodo Sunday , Bright Sunday and Low Sunday .
In John's revelation the first horseman rides a white horse, carries a bow, and is given a crown as a figure of conquest, [2] [3] perhaps invoking pestilence, or the Antichrist. The second carries a sword and rides a red horse as the creator of (civil) war , conflict, and strife. [ 4 ]
Rather there are a number of commandments on this subject spread through the books of the Hebrew Bible, some of which were written in different historical eras, in response to different issues. Idolatry in the Hebrew Bible is defined as the worship of idols (or images); the worship of polytheistic gods by use of idols (or images) and even the ...
The Horses of Neptune, illustration by Walter Crane, 1893.. Horse symbolism is the study of the representation of the horse in mythology, religion, folklore, art, literature and psychoanalysis as a symbol, in its capacity to designate, to signify an abstract concept, beyond the physical reality of the quadruped animal.
Holy Saturday (Latin: Sabbatum Sanctum), also known as Great and Holy Saturday (also Holy and Great Saturday), Low Saturday, the Great Sabbath, Hallelujah Saturday (in Portugal and Brazil), Saturday of the Glory, Sábado de Gloria, and Black Saturday or Easter Eve, [1] and called "Joyous Saturday", "the Saturday of Light", and "Mega Sabbatun" among Coptic Christians, is the final day of Holy ...
However, the practice of Sunday rest increased in prominence throughout the early Middle Ages. Thomas Aquinas taught that the decalogue is an expression of natural law which binds all men, and therefore the Sabbath commandment is a moral requirement along with the other nine. Thus Sunday rest and Sabbath became increasingly associated. [41]
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Traditionally, entering the city on a donkey symbolizes arrival in peace, rather than as a war-waging king arriving on a horse. [47] [48] As 20th-century British scholar William Neil comments, "[O]ur Lord enacts his first messianic symbol by entering Jerusalem on the back of a donkey. This, as Zechariah had depicted, was the means by which ...
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