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But the angel said to her, "Do not be afraid, Mary; you have found favor with God. You will conceive and give birth to a son, and you are to call him Jesus. He will be great and will be called the Son of the Most High.

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The angel answered, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God She alone among all humanity can say that she not only received Jesus into her heart spiritually, but she housed Jesus in her womb, in her body. Labels: Annunciation , lent , Orthodoxy , spring. Monday, March 11, Lenten Meditations for Families. Can you feel your soul beginning to quiet?

Lent is here! As I type this, my house is so still. No television. No music. This is dePaola's interpretation of the legend of St. Christopher, who originally had been a giant named Reprobus out to serve the world's most powerful king - - a ruler he finds when he carries the young Christ across a river. A once selfish giant welcomes the children to his previously forbidden garden and is eventually rewarded by an unusual tiny child. I cry every time I read this. So they tried the ungraded primer, where fast readers were not slowed down by slow readers, and where children who had trouble with numbers did not get moved on to the next grade before they could add 3 and 5.

This helped, but not enough. That way, there will be less peer-group competition. It is too big, and the children are losing their identity. There are not enough interpersonal relationships in the infrastructure. What we really need is a one-room schoolhouse. And since red is a cheerful color, I think we ought to paint it red. Kisco, N. Used by permission. The educator in this story did not mean that the consolidated school, the special teachers, or the ungraded primer were not advantages. The point of the story is that along with the wonderful new discoveries in education, the emphasis must still be placed upon the individual and upon his needs and relationships with others.

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This philosophy applies just as importantly to Church organizations as it does to the little red schoolhouse. In a revelation given to the Prophet Joseph Smith just prior to the organization of the Church, the Lord said:. I understand from what the Lord has revealed to us through the prophets that people are his greatest concern. We are his children. We are somebody, as Elder Ashton so wonderfully stated this morning.

We are his children, and he continually reveals himself through the prophets so that one day we can be like him. Programs, then, wonderfully inspired programs, like the Sabbath, exist to help people. If we are not careful, it is very easy to put the mechanics of the program ahead of the person. Wordsworth, W. Yeats, W. Roosevelt, T. Stein, G. Stevenson, R. Wells, H. The External Soul in Folk-Tales.

The Golden Bough. I N A F ORMER part of this work we saw that, in the opinion of primitive people, the soul may temporarily absent itself from the body without causing death. Such temporary absences of the soul are often believed to involve considerable risk, since the wandering soul is liable to a variety of mishaps at the hands of enemies, and so forth. But there is another aspect to this power of disengaging the soul from the body.

If only the safety of the soul can be ensured during its absence, there is no reason why the soul should not continue absent for an indefinite time; indeed a man may, on a pure calculation of personal safety, desire that his soul should never return to his body. It is not needful that the life, so conceived, should be in the man; it may be absent from his body and still continue to animate him by virtue of a sort of sympathy or action at a distance. So long as this object which he calls his life or soul remains unharmed, the man is well; if it is injured, he suffers; if it is destroyed, he dies.

Or, to put it otherwise, when a man is ill or dies, the fact is explained by saying that the material object called his life or soul, whether it be in his body or out of it, has either sustained injury or been destroyed. But there may be circumstances in which, if the life or soul remains in the man, it stands a greater chance of sustaining injury than if it were stowed away in some safe and secret place.

Accordingly, in such circumstances, primitive man takes his soul out of his body and deposits it for security in some snug spot, intending to replace it in his body when the danger is past. Or if he should discover some place of absolute security, he may be content to leave his soul there permanently. The advantage of this is that, so long as the soul remains unharmed in the place where he has deposited it, the man himself is immortal; nothing can kill his body, since his life is not in it.

Stories of this kind are widely diffused over the world, and from their number and the variety of incident and of details in which the leading idea is embodied, we may infer that the conception of an external soul is one which has had a powerful hold on the minds of men at an early stage of history.

For folk-tales are a faithful reflection of the world as it appeared to the primitive mind; and we may be sure that any idea which commonly occurs in them, however absurd it may seem to us, must once have been an ordinary article of belief. This assurance, so far as it concerns the supposed power of disengaging the soul from the body for a longer or shorter time, is amply corroborated by a comparison of the folk-tales in question with the actual beliefs and practices of savages.

To this we shall return after some specimens of the tales have been given. The specimens will be selected with a view of illustrating both the characteristic features and the wide diffusion of this class of tales. In the first place, the story of the external soul is told, in various forms, by all Aryan peoples from Hindoostan to the Hebrides. Thus a Hindoo story tells how a magician called Punchkin held a queen captive for twelve years, and would fain marry her, but she would not have him.

So the queen spoke the magician fair, and pretended that she had at last made up her mind to marry him. Can death never touch you? And are you too great an enchanter ever to feel human suffering? Far, far away, hundreds of thousands of miles from this, there lies a desolate country covered with thick jungle.

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Punchkin, the magician, saw him, and, coming out, tried to persuade the boy to give him the parrot. Round the tree are tigers, and bears, and scorpions, and snakes; on the top of the tree is a very great fat snake; on his head is a little cage; in the cage is a bird; and my soul is in that bird. In a Bengalee story it is said that all the ogres dwell in Ceylon, and that all their lives are in a single lemon. A boy cuts the lemon in pieces, and all the ogres die. In a Siamese or Cambodian story, probably derived from India, we are told that Thossakan or Ravana, the King of Ceylon, was able by magic art to take his soul out of his body and leave it in a box at home, while he went to the wars.

Thus he was invulnerable in battle.

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When he was about to give battle to Rama, he deposited his soul with a hermit called Fire-eye, who was to keep it safe for him. So in the fight Rama was astounded to see that his arrows struck the king without wounding him. When you see the tree green and fresh, then know that it is well with me; when you see the tree fade in some parts, then know that I am in an ill case; and when you see the whole tree fade, then know that I am dead and gone. And so it fell out.

For the prince was beheaded, and as his head rolled off, the barley plant snapped in two and the ear of barley fell to the ground. In Greek tales, ancient and modern, the idea of an external soul is not uncommon. When Meleager was seven days old, the Fates appeared to his mother and told her that Meleager would die when the brand which was blazing on the hearth had burnt down. So his mother snatched the brand from the fire and kept it in a box. But in after-years, being enraged at her son for slaying her brothers, she burnt the brand in the fire and Meleager expired in agonies, as if flames were preying on his vitals.

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Again, Nisus King of Megara had a purple or golden hair on the middle of his head, and it was fated that whenever the hair was pulled out the king should die. So he died. When his mother pulls them out, he grows weak and timid and is slain by his enemies. In another modern Greek story the life of an enchanter is bound up with three doves which are in the belly of a wild boar. When the first dove is killed, the magician grows sick; when the second is killed, he grows very sick; and when the third is killed, he dies.

He shows the third bird to the ogre, who begs that the hero will either let it fly away or give it to him to eat.

The princess reports this to the prince her husband, who has come to rescue her. No sooner did the enchanter lay his head on the pillow than he gave three terrible yells, turned himself round and round three times, and died. Stories of the same sort are current among Slavonic peoples. Thus a Russian story tells how a warlock called Koshchei the Deathless carried off a princess and kept her prisoner in his golden castle. Well then, out of love I will tell you where it lies.

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In a certain field there stand three green oaks, and under the roots of the largest oak is a worm, and if ever this worm is found and crushed, that instant I shall die. Then she fell to wheedling and coaxing Koshchei once more, and this time, overcome by her wiles, he opened his heart to her and told her the truth. In that sea is an island, and on the island there grows a green oak, and beneath the oak is an iron chest, and in the chest is a small basket, and in the basket is a hare, and in the hare is a duck, and in the duck is an egg; and he who finds the egg and breaks it, kills me at the same time.

The monster would have killed him, but the prince began to squeeze the egg. And is this the return you make to me? In another version of the same story, but told of a snake, the fatal blow is struck by a small stone found in the yolk of an egg, which is inside a duck, which is inside a hare, which is inside a stone, which is on an island. Amongst peoples of the Teutonic stock stories of the external soul are not wanting. In a tale told by the Saxons of Transylvania it is said that a young man shot at a witch again and again.

The bullets went clean through her but did her no harm, and she only laughed and mocked at him. It does me no harm. For know that my life resides not in me but far, far away.