El Holocausto sólo es entendible si se aborda de forma desapasionada. Nada ayuda la indignación. Sólo los datos son útiles. Y entender, a la manera del clásico.

Este es un artículo sobre el cambio climático, pero dejo a los lectores que encuentren el porqué.

Eusebius Sophronius Hieronymus was born at Stridon around 347. He was not baptized until about 360 or 366, when he had gone to Rome with his friend Bonosus (who may or may not have been the same Bonosus whom Jerome identifies as his friend who went to live as a hermit on an island in the Adriatic) to pursue rhetorical and philosophical studies. He studied under the grammarian Aelius Donatus. There Jerome learned Latin and at least some Greek, though probably not the familiarity with Greek literature he would later claim to have acquired as a schoolboy. As a student in Rome, he engaged in the superficial activities of students there, which he indulged in quite casually but suffered terrible bouts of repentance afterwards. To appease his conscience, he would visit on Sundays the sepulchers of the martyrs and the Apostles in the catacombs. This experience would remind him of the terrors of hell: Often I would find myself entering those crypts, deep dug in the earth, with their walls on either side lined with the bodies of the dead, where everything was so dark that almost it seemed as though the Psalmist's words were fulfilled, Let them go down quick into Hell. Here and there the light, not entering in through windows, but filtering down from above through shafts, relieved the horror of the darkness. But again, as soon as you found yourself cautiously moving forward, the black night closed around and there came to my mind the line of Vergil, "Horror unique animos, simul ipsa silentia terrent. Jerome used a quote from Vergil - "The horror and the silences terrified their souls" - to describe the horror of hell. Jerome initially used classical authors to describe Christian concepts such as hell that indicated both his classical education and his deep shame of their associated practices, such as pederasty. Although initially skeptical of Christianity, he was eventually converted. After several years in Rome, he travelled with Bonosus to Gaul and settled in Trier where he seems to have first taken up theological studies, and where he copied, for his friend Tyrannius Rufinus, Hilary of Poitiers' commentary on the Psalms and the treatise De synodis. Next came a stay of at least several months, or possibly years, with Rufinus at Aquileia, where he made many Christian friends. Some of these accompanied him when he set out about 373 on a journey through Thrace and Asia Minor into northern Syria. At Antioch, where he stayed the longest, two of his companions died and he himself was seriously ill more than once. During one of these illnesses (about the winter of 373-374), he had a vision that led him to lay aside his secular studies and devote himself to God. He seems to have abstained for a considerable time from the study of the classics and to have plunged deeply into that of the Bible, under the impulse of Apollinaris of Laodicea, then teaching in Antioch and not yet suspected of heresy. ... The works of Hippolytus of Rome and Irenaeus greatly influenced Jerome's interpretation of prophecy. He noted the distinction between the original Septuagint and Theodotion's later substitution. Jerome warned that those substituting false interpretations for the actual meaning of Scripture belonged to the "synagogue of the Antichrist". "He that is not of Christ is of Antichrist," he wrote to Pope Damasus I. **He believed that "the mystery of iniquity" written about by Paul in 2 Thessalonians 2:7 was already in action when "every one chatters about his views." To Jerome, the power restraining this mystery of iniquity was the Roman Empire, but as it fell this restraining force was removed. He warned a noble woman of Gaul: "He that letteth is taken out of the way, and yet we do not realize that Antichrist is near. Yes, Antichrist is near whom the Lord Jesus Christ "shall consume with the spirit of his mouth." "Woe unto them," he cries, "that are with child, and to them that give suck in those days."... Savage tribes in countless numbers have overrun all parts of Gaul. The whole country between the Alps and the Pyrenees, between the Rhine and the Ocean, has been laid waste by hordes of Quadi, Vandals, Sarmatians, Alans, Gepids, Herules, Saxons, Burgundians, Allemanni, and-alas! for the commonweal!-- even Pannonians. His Commentary on Daniel was expressly written to offset the criticisms of Porphyry, who taught that Daniel related entirely to the time of Antiochus IV Epiphanes and was written by an unknown individual living in the 2nd century BC. Against Porphyry, Jerome identified Rome as the fourth kingdom of chapters two and seven, but his view of chapters eight and 11 was more complex. Jerome held that chapter eight describes the activity of Antiochus Epiphanes, who is understood as a "type" of a future antichrist; 11:24 onwards applies primarily to a future antichrist but was partially fulfilled by Antiochus. Instead, he advocated that the "little horn" was the Antichrist: We should therefore concur with the traditional interpretation of all the commentators of the Christian Church, that at the end of the world, when the Roman Empire is to be destroyed, there shall be ten kings who will partition the Roman world amongst themselves. Then an insignificant eleventh king will arise, who will overcome three of the ten kings... after they have been slain, the seven other kings also will bow their necks to the victor. In his Commentary on Daniel, he noted, "Let us not follow the opinion of some commentators and suppose him to be either the Devil or some demon, but rather, one of the human race, in whom Satan will wholly take up his residence in bodily form." In interpreting 2 Thessalonians's claim that the Antichrist will sit in God's temple, Jerome preferred the view that the "temple" should be interpreted as the Church, not as the Temple in Jerusalem. Jerome identified the four prophetic kingdoms symbolized in Daniel 2 as the Neo-Babylonian Empire, the Medes and Persians, Macedon, and Rome. Jerome identified the stone cut out without hands as "namely, the Lord and Savior". Jerome refuted Porphyry's application of the little horn of chapter seven to Antiochus. He expected that at the end of the world, Rome would be destroyed, and partitioned among ten kingdoms before the little horn appeared. Jerome believed that Cyrus of Persia is the higher of the two horns of the Medo-Persian ram of Daniel 8:3. The he-goat is Greece smiting Persia. Alexander [the Great] is the great horn, which is then succeeded by Alexander's half brother Philip and three of his generals.

Eusebius of Caesarea (c. AD 263 - 339) also called Eusebius Pamphili, was a Roman historian, exegete and Christian polemicist. He became the Bishop of Caesarea in Palestine about the year 314. Together with Pamphilus, he was a scholar of the Biblical canon. He wrote Demonstrations of the Gospel, Preparations for the Gospel, and On Discrepancies between the Gospels, studies of the Biblical text. As "Father of Church History" he produced the Ecclesiastical History, On the Life of Pamphilus, the Chronicle and On the Martyrs. ... Little is known about the life of Eusebius. His successor at the see of Caesarea, Acacius, wrote a Life of Eusebius, but this work has been lost. Eusebius' own surviving works probably only represent a small portion of his total output. Since he was on the losing side of the long 4th-century contest between the allies and enemies of Arianism (Eusebius was an early and vocal supporter of *Arius), posterity did not have much respect for Eusebius' person and was neglectful in the preservation of his writings. Beyond notices in his extant writings, the major sources are the 5th-century ecclesiastical historians Socrates, Sozomen, and Theodoret, and the 4th-century Christian author Jerome. There are assorted notices of his activities in the writings of his contemporaries Athanasius, Arius (Arianism heresy), Eusebius of Nicomedia, and Alexander of Alexandria. Eusebius' pupil, Eusebius of Emesa, provides some incidental information. -- By the 3rd century, Caesarea had a population of about 100,000. It had been a pagan city since Pompey had given control of the city to the gentiles during his command of the eastern provinces in the 60s BC. The gentiles retained control of the city in the three centuries since that date, despite Jewish petitions for joint governorship. Gentile government was strengthened by the city's refoundation under Herod the Great (r. 37-4 BC), when it had taken on the name of Augustus Caesar. In addition to the gentile settlers, Caesarea had large Jewish and Samaritan minorities. Eusebius was probably born into the Christian contingent of the city. Caesarea's Christian community presumably had a history reaching back to apostolic times, but it is a common claim that no bishops are attested for the town before about AD 190, even though the Apostolic Constitutions 7.46 states that Zacchaeus was the first bishop. -- Through the activities of the theologian Origen (185/6-254) and the school of his follower Pamphilus (later 3rd century - 309 AD), Caesarea became a center of Christian learning. Origen was largely responsible for the collection of usage information regarding the texts which became the New Testament. The information used to create the late-fourth-century Easter Letter, which declared accepted Christian writings, was probably based on the Ecclesiastical History [HE] of Eusebius of Caesarea, wherein he uses the information passed on to him by Origen to create both his list at HE 3:25 and Origen's list at HE 6:25. Eusebius got his information about what texts were accepted by the third-century churches throughout the known world, a great deal of which Origen knew of firsthand from his extensive travels, from the library and writings of Origen. In fact, Origen would have possibly included in his list of "inspired writings" other texts which were kept out by the likes of Eusebius, including the Epistle of Barnabas, Shepherd of Hermas, and 1 Clement. On his deathbed, Origen had made a bequest of his private library to the Christian community in the city. Together with the books of his patron Ambrosius, Origen's library (including the original manuscripts of his works formed the core of the collection that Pamphilus established. Pamphilus also managed a school that was similar to (or perhaps a re-establishment of) that of Origen. Pamphilus was compared to Demetrius of Phalerum and Pisistratus, for he had gathered Bibles "from all parts of the world". Like his model Origen, Pamphilus maintained close contact with his students. Eusebius, in his history of the persecutions, alludes to the fact that many of the Caesarean martyrs lived together, presumably under Pamphilus.

Padre Nicolás predicó sobre que la santidad de Dios viene a nosotros por nuestros parientes, maestros, y los antepasados. Estas personas nos dan ejemplos de la vida en Cristo y nos enseña que la voluntad de Dios debe estar nuestra prioridad más grande. (Mateo 1:1-25) Fr. Nicholas reflected on the reality that God’s holiness comes to us through our parents, our teachers and all those who have come before us. These people are Christ like examples for us and teach us that we should keep God’s will as our highest priority. (Matthew 1:1-25)

Although Abraham Lincoln issued the Emancipation Proclamation on January 1, 1863, the Civil War prevented it being enacted in much of the South. Emancipation Day, now known as Juneteenth, commemorates June 19, 1865, when around 250,000 enslaved people were declared free in Texas. NHPR's Peter Biello talks with historian Annette Gordon-Reed, whose book, On Juneteenth, gives a view of the country’s road to Juneteenth, recounting both its origins in Texas and episodes from her life growing up in Texas. In 1965, she was the first child to integrate her town’s all-white schools. Juneteenth became a N.H. state holiday in 2019.

Although Abraham Lincoln issued the Emancipation Proclamation on January 1, 1863, the Civil War prevented it being enacted in much of the South. Emancipation Day, now known as Juneteenth, commemorates June 19, 1865, when around 250,000 enslaved people were declared free in Texas. NHPR's Peter Biello talks with historian Annette Gordon-Reed, whose book, On Juneteenth, gives a view of the country’s road to Juneteenth, recounting both its origins in Texas and episodes from her life growing up in Texas. In 1965, she was the first child to integrate her town’s all-white schools. Juneteenth became a N.H. state holiday in 2019.

Alice Dreger is a historian of science, anatomy, and medicine, known for her work studying and advocating for people born with atypical sex disorders. She famously resigned from Northwestern University in protest of academic censorship, and gained some infamy on Twitter for live-tweeting her son's sex education class. We had a delightful chat with her about her writing process in advance of the paperback release of her book, Galileo's Middle Finger: Heretics, Activists, and the Search for Justice in Science. Learn more about your ad choices. Visit podcastchoices.com/adchoices

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Tras una vida profesional como financiero en varias multinacionales, Rafael Muñoz crea ahora calzado femenino cómodo y 'made in Spain' que se vende en media decena de países de Europa Leer

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Libro de Carrère sobre la Iglesia primitiva y el apostolado de Pablo.

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Escritores y periodistas reivindican la vigencia de la obra de Umbral, que creó un estilo irrepetible y a la vez dejó un rastro reconocible en la generación de articulistas que le sucedió Leer

Felipe VI recibe un homenaje de la Cámara de Comercio de Sevilla con ocasión del décimo aniversario de su reinado Leer

Álvaro Tirado, Norma Jimeno, Felipe Ossa y Fernando Rojas reflexionan sobre dos recientes libros que analizan la historia política y de violencia en Colombia.

Panelistas consideran que los borradores de la reforma tienen vacíos, consideran que hace falta enfoque en la calidad y creen que propuesta de financiamiento es ineficiente.

Una historia detrás de la guerra.

HISTORIA DE VIDA JUAN JOSÉ.

HISTORIA DE VIDA XLH.

Historia del triatleta colombiano.

Historia de vida.

HISTORIA DE VIDA.

Una historia de vida detrás de la epidermólisis bullosa o piel de mariposa.

Historia de vida.

“Viva de Milagro” una historia real y de transformación.

La historia de vida de Lina Hinestroza, después de superar un cáncer de mama.

El libro “perfectamente imperfecta “sobre la historia de vida de María José.

La historia de Luna y la fundación Operación Sonrisa.