Born A King
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Andrés Vicente Gómez, the veteran Spanish Oscar-winning producer of Belle Epoque whose historical epic Born A King is screening in the Marche du Film online, is busy working on upcoming projects.
Lolafilms head Gómez is looking to finish production on Champions, a Saudi remake of the 2018 Spanish hit Campeones, after it was shut down in Jeddah on March 17 due to the pandemic with several days of shooting left to go.
About Asia Society MuseumAsia Society Museum presents a wide range of traditional, modern, and contemporary exhibitions of Asian and Asian American art, taking new approaches to familiar masterpieces and introducing under-recognized arts and artists. The Asia Society Museum Collection comprises a traditional art collection, including the initial bequests of Mr. and Mrs. John D. Rockefeller 3rd, and a contemporary art collection. Through exhibitions and public programs, Asia Society provides a forum for the issues and viewpoints reflected in both traditional and contemporary Asian art and in Asia today.
God came to David and said, \"There will be a day when I raise up from your family line another King. And he's going to bring peace and prosperity and the presence and protection of God. In fact, it'll be God himself and his kingdom will endure forever and ever.
So, God . . . open our eyes that we may see. Heal the blindness in our souls that keep us from you. . . . Let us not be comfortable with our condition but restore us into your kingdom, a kingdom that lasts forever and ever. AMEN
Charles Wesley (PHH 267) wrote this Advent hymn and printed it in his Hymns for the Nativity of our Lord (1744). Like so many of Wesley's texts, \"Come, Thou Long-Expected Jesus\" alludes to one or more Scripture passages in virtually every phrase. The double nature of Advent is reflected in this text, in which we remember Christ's first coming even while praying for his return. Stanzas 1 and 2 recall Advent prophecies in the Old Testament; stanza 3 speaks of Christ's birth and kingdom, and stanza 4 is a prayer for Christ's rule in our hearts.
In this epic Biblical narrative, ideal for fans of The Bible miniseries, a young woman taken into the prophet Isaiah's household rises to capture the heart of the future king. Isaiah adopts Ishma, giving her a new name - Zibah, delight of the Lord - thereby ensuring her royal pedigree. Ishma came to the prophet's home, devastated after watching her family destroyed and living as a captive. But as the years pass, Zibah's lively spirit wins Prince Hezekiah's favor, a boy determined to rebuild the kingdom his father has nearly destroyed.
Destined to become king, the warrior who once killed a lion, a bear, and a giant, finds himself the target of the kingdom he once served. Hunted now by his father figure, King Saul, David is forced to grow an army of outlaws, find the reason for which he was anointed, and wage war against his true adversary. Surprisingly, it may not be the king, but a man that history has long overlooked.
The world was once ruled by magic and monsters, but after a cataclysmic war, the chancellors of old eradicated these curses and ushered in a New World. One where sorcerers are hunted, and lowborns are sent to their deaths fighting the wars of nobles. In this world, a young slave reveals magical power before an empire. An idealistic soldier fights to maintain his soul in the infamous Night Legions. And a lordling rebel with a dark past journeys to a turbulent nation in search of a mythic weapon. As sorcerers rise and monsters rage, the fate of all hangs in the balance.
Centuries ago, the murder of a beloved king tore apart the Kingdom of Caledun. The land was plunged into chaos and thousands perished. A new order was established in an attempt to return Caledun to its former glory. It failed, but in its place rose the beginnings of the Code. During this same period, the mystical caretakers of the Great Wood retreated from the world of Kal Maran, their disappearance an ominous harbinger of the suffering that was to follow. The Great Wood now grows out of control. Cities, towns, and villages have fallen before the relentless march of the forest.
Fel'annár is a gifted immortal warrior embarking on his first patrol into the Deep Forest. Half-Silvan, half-Alpine, he battles the enemy from without, and the prejudice from within. But he learns more than just warfare when an arcane power begins to emerge, one he cannot control. While friendships are forged, a destiny unfolds, one that is tied to a past he knows nothing about. For others, though, it is only a matter of time before the truth is revealed, and the danger becomes real.
We now live in a post-Christian age. But, nothing seems more off limits than the idea that Jesus Christ is the reigning king with authority over this earth and each of us. \\\"And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done \\u2026 .\\\" (Romans 1)
From \\u201CThe Messiah\\u201D: The kingdom of this world is become the kingdom of our Lord, And of His Christ, And of His Christ; And He shall reign for ever and ever \\u2026 King of kings and Lord of Lords. And He shall reign for ever and ever \\u2026
From \\u201CHark the Herald Angels Sing\\u201D: Glory to the Newborn King \\u2026 Joyful all ye nations rise, Join the triumph of the skies \\u2026 with angelic host proclaim, Christ is born in Bethlehem.
From \\u201CAngels We have Heard on High\\u201D: Come adore on bended knee, Christ the Lord, the newborn King. Gloria, in excelsis Deo [Glory to God in the Highest].
Jesus of Nazareth was the one who told it all to the masses. His capacity to speak in parables, to speak in the terms of everyday life, was even greater than the capacity of Socrates. He did not make even the slightest use of philosophical terminology, even though his thinking contains a very consequent conceptual line. His concepts are as consistent and as related as were Socrates'. He doesn't even need to mention them all. He never speaks philosophically, even in the Socratic sense. He speaks in an everyday language, and he uses metaphors in order to create parables out of them, but more importantly, he does one thing more: He shows to everybody, what everybody can do. He makes out of himself a symbol for everyone, therefore it is said he brings hope into the world. The message of Jesus of Nazareth is the message of the final hope of man, the hope of eternity, of immortality, and of the forgiving of sins. There is a deep philosophical truth to that, (and we are considering here only philosophical truth). Jesus of Nazareth gave hope to man; Namely, the hope that every man could become the Son of God. This hope that nobody is left out, that nobody will ever be left out, is the hope that he brought into the world, and it is the hope by which all free men still live whether they know it or not. Socrates did not have hope. He had a certain certainty about the capabilities of the free and creative human being and this certainty is what he brought to man, but hope he did not bring. It would be easy to dismiss Socrates as an exceptional human being (as Plato did), as someone who is superhuman, as someone who does the kinds of things that happen very rarely, the philosopher king, the born leader of humanity who should be the leader of humanity, because other human beings will never reach that. Jesus of Nazareth said, to one of the men who was crucified with him \"Today still, you shall be with me in paradise\" (Luke.23:143). To everyone who came to him he said \"your sins may be forgiven\". He excluded no-one. He expected that everyone could follow him, and he did not mean that it would be extremely hard to follow him, but rather that everyone has within him the capacity to be able to do so if only he makes the decision for it. He can do it. Man is a being that can be: That can be the Son of God. What does the Son of God mean here One of our main points is to clear this up in a nonreligious sense and to see if it has a philosophical meaning, for if it does then we have made a big step. If it does not, then the whole phenomenon is incomprehensible, yet nevertheless true. It is true, because if we could ask of everybody (Jews, Moslems, etc.) the question: \"If anybody could have been the Son of God, who\", they would have to answer \"Jesus of Nazareth\", but why What is the secret of that Why is this man in one sense, so exceptional, and yet in another sense, so general Why is it so easy to believe that this man could be at one moment, the Son of God, and yet at another, the Son of Man. For the answer to these questions we must look at the story of his life as it is told to us in the Gospels, but just the story, nothing more, and here another miracle happens. The miracle is that the story convinces us. It is one of the most convincing stories ever told. I said before that no barbarian could ever have been converted to Judiasm, to the Homeric religion, or to the teachings of Socrates, but that he could be converted to Christianity, and this is because the whole of Christianity is really contained in this simple story of the life and deeds of Jesus. This story is not meant to be comprehended. It does not even need to be understood. Rather, it hits everyone right in the center of his own being. We have not even begun to explain the success of those early Christian missionaries of former ages (when they still were more Christian then they are today), when they really did not need to sell rum and whiskey and gunpowder together with Christianity (and the flag) but rather, like the Jesuit Fathers who traveled all over Asia, went into the darkness of Germany to utter the words of the Gospels to barbarians who could not even be subdued by the sword of the Romans. And they convinced them, they converted them to Christianity, and they had basically nothing to tell them at first except a simple story, a story that in its most simple form is told in the Gospel of Saint Matthew. It is the story of a child being born and of a great hope being brought into the world. Of a young boy growing up and of a man creating a life all of his own and dying for that life on the cross. There is no more to the story. It contains birth, life, and death ... nothing else, but it contains those three fundamental and eternal facts of every human being's existence in such a way that it gives a meaning to them that has never been excelled and cannot be excelled. It is the story of the essence of man himself. It applies to everybody and is told in a form so simple that the utmost meaning is given to it. It also has an historical indication. Every nation has its stories, and the Roman world at that time was full of stories. We have the rich mythological stories of India and we have the Mediterranean world which is full of the most amazing and meaningful stories, all of which deal with birth, life, and death. Yet this simple story has been victorious over then all, this story which, if it is concerned with an illegitimate child, then it is a very special kind of child. Once again, we have been told many stories of children like that, for instance there is the story of Theseus. Here, a great Athenian king goes to a foreign Greek province, and the daughter of the man who rules this province suddenly realizes that this man, this Athenian king, will engender a child that shall be born to rule, and so both father and daughter decide they will seduce this man so that his daughter might have this child. This child is Theseus, but he is a king. Abraham is the leader of a tribe, Moses is the creator of a nation, Buddha is a king who leaves his kingdom. Here, a nothing is born, a naked babe in misery with no social standing. For the first time the story is told of an absolutely naked infant which we all are essentially in such a way that the entire thing is boiled down to its essentials. Let us see what the inherent value of every human being can be if we deprive that human being of everything that makes him valid and give him only himself. This child is the symbol of everybody being nothing but himself. There it is given to us, and it disillusions the whole world at first. This fantastic being surprises everyone. We have the kings of the East, the wise kings (The Magi) who see a star, and as if by a miracle, they know that someone absolutely significant has been born. What do they expect They expect to come into the great palace of a great king (for where else could such a miracle take place, where else would the most significant human being be born), and they find instead, a naked infant in a manger under circumstances that are almost unbelievable for a significant birth. The significance is the birth itself, nothing else. The birth of a human being is the most significant fact in man's world ... that is what the story is trying to tell us. It gives hope by itself, because with this child only the grace of God has provided. Everybody can identify himself. The hope that is in man and in every man's birth is discovered here. Every child born into the world is an infinite hope for mankind. It can be born under the most insignificant of circumstances, however just by being born as a human being it has infinite value, that is what the story tells us, and it continues and proceeds along the same lines. Everything that happens gets its tremendous significance out of its very insignificance. There we see Jerusalem where Jesus is finally coming to meet his end and almost the whole of the Jewish people believe that this is the Messiah, this is the king of the Jews who has come to deliver them from the Romans and erect a Jewish kingdom again. And finally, as the whole crowd waits to welcome him, the king finally comes on a donkey with a branch of palms in his hand. It has been said frivolously,and unfortunately by an American, that Jesus of Nazareth was the greatest salesman that ever lived, because he sold his goods to almost everybody. In a not so frivolous way we might say that he was the greatest human relations agent that has ever lived, if we only take human relations in the real sense of the word. He certainly knew how to signify an idea, to nail an idea down by a gesture or by a deed. It is one of the greatest things ever staged, so to speak, this entrance into Jerusalem with a whole people waiting for the unusual, the exceptional, the great king who shall deliver them, and there he comes as unusual as no one would ever expect. So unusual that you almost cannot recognize how unusual it is. It is, so to speak, too damned unusual for the crowd that see him. Again, the insignificance that is of the greatest significance. So it is with his death as the Gospels relate it. He seems to have said only a few words: Namely, \"My Lord, my Lord, why has't thou forsaken me\" (4) Others relate that he also said \"forgive them Father, for they know not what they do\" (Luke. 23:34). These words are certainly spoken in his meaning. Perhaps he spoke them too, and then the other words were added. I, for my own part, think that he did not speak so many words, only those first few. It is again the significance of insignificance. With those few words he confesses to suffer like every human being suffers who in the hour of death will always think that God has forsaken him, when He has not. He has to die on the cross as everyone had to die who opposed the Romans, or who was opposed to the violence of their times. A most insignificant death which seems only singular to us, but it was the common death of everyone who did not conform to the power of that time, and we often forget that he died with two others who die the same death as he, and who also say how insignificant it is. Again, there is the greatest significance possible, because here it is shown that the cross is the thing we are all nailed on. That every human being who has his validity only in himself might in the end have to take his cross upon himself, because he dared to go a way that leads to real human life, and so this has to be paid for by death. A simple story. Now, the teacher comes in. Previous 1 2 3 4 5 6 7 Next 59ce067264
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