BESTSEXEVER

" You are being rescued!! Do not resist~!! 💕 "

"...please. "

yes, blasphemy, i know.

but i'll likely never end up wearing the windbreaker in public because i don't want it to be confused as "oohhhhh edgy jacket oooohh im so depressed so cool and edgy" instead of "reference to a song by a band [i] like"

the windbreaker is 100% polyester and not a horrible candidate for print removal but i'm not very informed regarding textiles and clothing and i don't want to ruin the weatherproofing so i need help.

here an image of the screen print:

yes, blasphemy, i know.

but i'll likely never end up wearing the windbreaker in public because i don't want it to be confused as "oohhhhh edgy jacket oooohh im so depressed so cool and edgy" instead of "reference to a song by a band [i] like"

the windbreaker is 100% polyester and not a horrible candidate for print removal but i'm not very informed regarding textiles and clothing and i don't want to ruin the weatherproofing so i need help.

here an image of the screen print:

There is something about the way in which the words SELENA GOMEZ are emblazoned on this package, larger and more important than OREO.

It's a little bit of a joke to say that these cookies have the flavor of Selena Gomez, but I do think that's how they're positioned, as otherwise, what is it? Selena Gomez is known as an actress and singer. You don't buy these cookies because you think that she makes great cookies which is then somehow distilled by the food scientists at Oreo, or that she has good taste as a culinary expert, no, the important thing is that they are a totem of the cultural artifact of Selena Gomez, a way to have a piece of her in cookie form. There is something of the Eucharist in it, a mystical communion with a transcendent figure.

There is, in small print, a concession to the idea that these have a specific taste that can be divorced from Selena Gomez herself. They're cinnamon and chocolate. But not just cinnamon and chocolate: Selena's cinnamon and chocolate.

Somewhere, there is a real Selena Gomez, but we are now so many steps removed from her that her name is a simple signifier, pointing not to the real physical woman, but to the concept of the woman. In the same way, the flavor of the cookies is one of the least important things about them, positioned in small print at the bottom of the labeling. The text sits there embarrassed, ashamed to admit that it is not simply the flavor of the abstract concept of Selena Gomez.

I read Jean Baudrillard's Simulacra and Simulation and kind of hated it, mostly because it said with many words what could have been said with few. But one of the things that stuck with me was the idea that we have entered an era of hyperreality, one in which traditional distinctions between reality and representation have collapsed entirely, a world where we have symbols which refer only to themselves. The symbol of Selena Gomez still does point to a person and her body of work, but when looking at this package of cookies we can see how the symbol spills out beyond the bounds of reality. We are left to grapple with the fact that some things are implied to have Selena Gomez nature. This is the promise of the cookies.

And this raises the question: does the real, actual, living person Selena Gomez possess Selena Gomez nature? A part, certainly: this is the wellspring of the symbol, as managed and curated as she's been since her early days as a child actor. But we must expect that there are parts of Selena Gomez that don't have Selena Gomez nature, and in some sense we could call this authenticity, but in another sense, inauthenticity.

And even those elements of Selena Gomez that are known and presented to the public in this carefully curated way might not have Selena Gomez nature. The modern memetic cluster that defines Selena Gomez, the Selena Gomez referred to on the package of Oreos, has little to do with her childhood performances, and in some sense they are alien to the symbol now.

The most striking part of this packaging, for me, is that Selena Gomez appears to us only in letters, only in a monogram on the face of a cookie, a pair of headphones with Selena Gomez nature, a specifically chosen metallic red color that must also have Selena Gomez nature. But there's no image of Selena herself, the flesh and blood person, all that is merely implied, but also unimportant. You are meant to recognize the name, or possibly the aura.

whentheheartguidesthehand:

Reblogging again because she’s a total drama queen.

 Genuinely cheered me up.

THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. LUKE, FROM THE LATIN VULGATE BIBLE

Chapter 21

PREFACE.

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But, to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, (Greek: autoptai) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world.

There is a plenary indulgence attached to those who study scripture for at least a half-hour per day under the usual conditions.

Chapter 21

The widow’s mite. The signs that should forerun the destruction of Jerusalem, and the end of the world.

1 And looking on, he saw the rich men cast their gifts into the treasury.

Notes & Commentary:

Ver. 1. No explanation given.

2 And he saw also a certain poor widow casting in two brass mites.

Ver. 2. No explanation given.

3 And he said: Verily I say to you, that this poor widow hast cast in more than they all.

Ver. 3. Whatever we offer to the Almighty with a good intention is acceptable to him; for he regards not the gift, but the heart of the giver. (Ven. Bede) — God does not appreciate the smallness of the gift, but the greatness of the affection with which it is offered. (St. Chrysostom, hom. i. ad Hebræos.)

4 For all these have, of their abundance, cast into the offerings of God: but she, of her want, hast cast in all her living that she had.

Ver. 4. No explanation given.

5 And as some were saying of the temple, that it was adorned with goodly stones and gifts, he said:

Ver. 5. No explanation given.

6 These things which you see, *the days will come, in which there shall not be left a stone upon a stone, that shall not be thrown down.

Ver. 6. It was by the divine dispensation of Providence that this city and temple were destroyed; for had the ancient rites and sacrifices continued, some that were but weak in their faith, might have been filled with astonishment at the sight of these different modes of worship, existing at the same time, and thus have been lead astray from the path of truth. (Ven. Bede)

7 And they asked him, saying: Master, when shall these things be: and what shall be the sign when they shall begin to come to pass?

Ver. 7. Master, when shall these things be? &c. See the annotations, Matthew xxiv. 3. (Witham)

8 He said: Take heed that you be not seduced; for many will come in my name, saying, I am he: and the time is at hand: go ye not, therefore, after them.

Ver. 8. In my name. They shall not say that they belong to me, or that I sent them: but they shall take to themselves my name, viz. Christ, or Messias, which title is incommunicable to any but myself. In effect, in less than two centuries, there appeared many false Christs and impostors, who pretended to be the one that was to come, the desired of nations. (Calmet) — Perhaps this prophecy is yet to be more expressly fulfilled before the dissolution of the world. Many pious and learned Christians suppose this passage to refer to the time of Antichrist. (Haydock)

9 And when you shall hear of wars and seditions, be not terrified: these things must first come to pass, but the end is not yet immediately.

Ver. 9. No explanation given.

10 Then he said to them: Nation shall rise against nation, and kingdom against kingdom.

Ver. 10. No explanation given.

11 And there shall be great earthquakes in divers places, and pestilences and famines, and terrors from heaven, and there shall be great signs.

Ver. 11. Terrors from heaven. Josephus, in his history of this war, in which Jerusalem was destroyed by Titus, (lib. vii. chap. 12) relates, at length, many of the prodigies which were the forerunners of the dreadful end of this unfortunate city. During a whole year a meteor, like a flaming sword, was seen impending over the city. There were likewise seen in the air, appearances of chariots and numerous armies, which pressed one upon another. On the night of Pentecost, the priests, after a confused noise, heard distinctly these words, “Let us go hence;” which are supposed to have been spoken by the angels, who had hitherto guarded and protected the holy city, but now were taking their leave of it. Josephus was in the Roman camp, before the city, during the siege, and an eye-witness of what passed on the occasion. (Haydock)

12 But before all these things they will lay their hands on you, and persecute you, delivering you up to synagogues and into prisons, dragging you before kings and governors, for my name`s sake:

Ver. 12. This verse is spoken to the apostles alone; and was verified, by most of them having been martyred and put to death, before the destruction of Jerusalem. (Calmet)

13 And it shall happen to you for a testimony.

Ver. 13. No explanation given.

14 Lay it up, therefore, in your hearts, not to meditate before how you shall answer.

Ver. 14. No explanation given.

15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay.

Ver. 15. I will give, &c. In some parts it is said, that Christ himself will speak by the mouths of his disciples, as in this passage of St. Luke; in other places, as St. Matthew Chap. xvi. that the Father will speak; and St. Matthew Chap. x. that the Spirit of the Father will speak. In these different texts there is no contradiction, but a most perfect harmony. What one of the divine Persons says, all three say; for the voice of the Trinity is only one. (St. Ambrose)

16 And you shall be betrayed by your parents and brethren, and kinsmen and friends: and some of you they will put to death.

Ver. 16. No explanation given.

17 And you shall be hated by all men, for my name’s sake.

Ver. 17. No explanation given.

18 But a hair of your head shall not perish.

Ver. 18. A hair of your head, &c. A hair shall not perish from the head of the disciples of Christ; because not only their most heroic actions, and their public confessions of his name, but even their passing thoughts shall be crowned with adequate rewards. (Ven. Bede)

19 In your patience you shall possess your souls.

Ver. 19. In your patience, &c. We then truly possess our souls, when we live in all things perfect, and from the citadel of virtue command and control all the motions of the mind and heart. (St. Gregory, Mag. Moral. v. chap. 13.)

20 And when you shall see Jerusalem compassed about with an army: then know that the desolation thereof is at hand.

Ver. 20. No explanation given.

21 Then let them that are in Judea, flee to the mountains: and let them that are in the midst thereof, depart out: and let not them in the countries, enter into it.

Ver. 21. No explanation given.

22 For these are the days of vengeance, that all things may be fulfilled that are written.

Ver. 22. Days of vengeance, &c. These are truly the days of vengeance; days, that will arise to punish this people for having spilt the blood of the Lord. (Ven. Bede)

23 But wo to them that are with child, and give suck in those days; for there shall be great distress in the land, and wrath upon this people.

Ver. 23. No explanation given.

24 And they shall fall by the edge of the sword: and shall be led away captives into all nations, and Jerusalem shall be trodden down by the Gentiles: till the times of the nations be fulfilled.

Ver. 24. Whoever reads Josephus’s history of the calamities which befell Jerusalem before its destruction, will find none of these terrible menaces unfulfilled. Seventy thousand were carried away captives in this war. After the soldiers were weary of killing, Titus ordered the finest of the young men to be kept to adorn his triumph. The number of captive Jews was so great in Rome, as to make the heathen poet, Rutilius Numantianus, who lived about the year 410, complain of it as a great burden to the empire.

Atque utinam nunquam Judea subacta fuisset

Pompeii bellis, imperioque Titi;

Latius excisæ pestis contagia serpunt

Victoresque suos natio victa premit.

— Trodden down, &c. After Jerusalem had been taken and destroyed by the Romans, another city was built from its ruins, called Ælia, after the name of the emperor Ælius Adrian. This was inhabited by pagans and some Christians for the Jews were forbidden even to come near it, for more than two or three centuries. Tertullian informs us, that they even bought, at a great price, permission to see it at a distance, and drop a tear over the ashes of their ancient and ill-fated country. Thus was Jerusalem trodden under foot, till the time of the nations was accomplished; that is, till Christianity, in every nation, had triumphed over the persecution of paganism. (Calmet) — Till the times of the nations be fulfilled. According to the common exposition of this, and some other places, the Jews from the time of the destruction of their temple and city, under Titus Vespasian; and especially from their utter destruction under the emperor Adrian, in punishment of their obstinate blindness, shall remain dispersed through the world under miseries and oppressions, till the gospel hath been preached to all nations; then, not long before the end of the world, the Jews shall be converted, and acknowledge Jesus to be their true Messias. See Romans xi. 25. (Witham)

25 And there shall be signs in the sun, and in the moon, and in the stars: and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves:

Ver. 25. No explanation given.

26 Men withering away for fear, and expectation of what shall come upon the whole world. For the powers of heaven shall be moved.

Ver. 26. The powers of heaven, &c. Some explain this of the angels, who shall be terrified and tremble at the sight of so many calamities. Others understand it of the heavenly bodies, the sun, moon, stars, &c. which shall in some sort, likewise, be confused in the general dissolution. The prophets often make use of such expressions, when speaking of the fall of monarchies, or the ruin of nations. The heavens shall be astonished and moved, &c. (Ezechiel xxxii. 7; Joel iii. 15.) (Calmet)

27 And then they shall see the Son of Man coming in a cloud with great power and majesty.

Ver. 27. The Jews shall not see him corporally, but at the last judgment. Then, says the Scripture, (Zacharias xii. 10.) They shall see him whom they pierced with nails. But in the ruin of Jerusalem, all who will compare his predictions with the event, can evidently see that this was the day of his coming, so plainly marked in his words. Every body could see that this was evidently the hand of God that punished them. (Calmet)

28 But when these things begin to come to pass, look up, and lift up your heads: because your redemption is at hand.

Ver. 28. No explanation given.

29 And he spoke to them a similitude: See the fig-tree, and all the trees:

Ver. 29. No explanation given.

30 When they now shoot forth their fruit, you know that summer is nigh.

Ver. 30. No explanation given.

31 So you also, when you shall see these things come to pass, know that the reign of God is at hand.

Ver. 31. No explanation given.

32 Amen, I say to you, this generation shall not pass away, till all things be fulfilled.

Ver. 32. No explanation given.

33 Heaven and earth shall pass away: but my words shall not pass away.

Ver. 33. No explanation given.

34 And take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting, and drunkenness, and the cares of this life: and that day come upon you suddenly.

Ver. 34. No explanation given.

35 For as a snare it shall come upon all that sit upon the face of the whole earth.

Ver. 35. No explanation given.

36 Watch ye, therefore, praying at all times, that you may be accounted worthy to escape all these things that are to come, and to stand before the Son of Man.

Ver. 36. No explanation given.

37 And in the day-time he was teaching in the temple: but at night going out, he abode in the mount that is called Olivet.

Ver. 37. In the mount that is called Olivet. In this last week, Christ, after preaching in the day-time in the temple, when constantly in the evenings to pray in the garden of Gethsemani, as Judas knew very well. See Chap. xxii. ver. 39. (Witham)

38 And all the people came early in the morning to him in the temple, to hear him.