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She and her son, who is fathered by the sea-god (cf Romano-Greek Poseidon, god of horses and the sea), are sometimes described as mare and foal [30] Ronald Hutton is skeptical of connections claimed between Epona and Rhiannon; the latter is a much later, literary creation, though it also draws on oral traditions now lost. [31]
Endovelicus - taken to have been a god of prophecy and healing, with oracular functions. He appears to have been a minor chthonic god originally, but has become exceptionally popular after Roman colonization. [7] Epona was a protector of horses, donkeys, and mules. She was particularly a goddess of fertility, as shown by her attributes of a ...
The claim here is that we understand God because we can share in his being, and by extension, the transcendental attributes of being, namely, goodness, truth, and unity. [2] So far as Scotus is concerned, we need to be able to understand what ‘being’ is as a concept in order to demonstrate the existence of God, lest we compare what we know ...
Back in the 1980s, during a holiday get-together, one of the family elders, who was known for sweeping declarations, made a sweeping declaration: "You can't be a Republican," she said, "and be a ...
Epona, the Celtic goddess of horses and riding, lacked a direct Roman equivalent, and is therefore one of the most persistent distinctly Celtic deities.This image comes from Germany, about 200 AD Replica of the incomplete Pillar of the Boatmen, from Paris, with four deities, including the only depiction of Cernunnos to name him (left, 2nd from top)
This verse is from the Gospel of Matthew, one of the three synoptic Gospels in the New Testament of the Bible, and is about the baptism of Jesus Christ — celebrated in the Catholic faith on Jan. 12.
God Himself does not know what He is because He is not anything [i.e., "not any created thing"]. Literally God is not, because He transcends being. [80] When he says "He is not anything" and "God is not", Scotus does not mean that there is no God, but that God cannot be said to exist in the way that creation exists, i.e. that God is uncreated.
In Catholic philosophy, merit is a property of a good work which entitles the doer to receive a reward: it is a salutary act (i.e., "Human action that is performed under the influence of grace and that positively leads a person to a heavenly destiny") [4] to which God, in whose service the work is done, in consequence of his infallible promise may give a reward (prœmium, merces).