Dionysius started his calendar with the year AD 1. "AD" stands for "Anno Domini" or the "Year of the Lord." Jesus, then, was born in AD 1: the first Year of the Lord which was our Lord's first year on Earth.
Using documents of greater variety and accuracy, James Ussher (1658) determined that the date of Christ's birth used by Dionysius was in fact slightly inaccurate. Ussher believed that it would be more accurate to say that Jesus was born on December 25, 5 BC, and that 4 BC was the first full Year of the Lord.
This creates a bit of a dilemma. "BC," after all, means "Before Christ." It seems awkward to say that Jesus Christ was born just over four years Before Christ. Yet, if we stay with Dionysius and his calendar, the calendar we Christians--and the world with us--continue to use today, then we lose the years 4, 3, 2, and 1 BC.
We may also call this age the Christian Age. This is not because everyone in
622-1648 Age of Islam
Again the religions of the three previous ages—Olympianity, Judaism, and Christianity—remained alive and well even during the Islamic Age. But Islam was definitely the most significant new religious movement of its time.
1648-2008 Age of Exuberant Olympianity
Here, then, we find the beginning of the resurgence of Olympianity. In due time, these beginnings would become what is called the Industrial Revolution and, in our time, would grow into the Global Technological System (GTS).
This new exuberant Olympianity was certainly the most significant new religious movement of its age. Indeed, the deep and universal popularity of Olympianity, especially of Vulcan god of technology, caused profound deformations in the traditional beliefs and practices of Jews, Christians, and Muslims everywhere in
2008-? Period of Transition
At the same time, we do not have a meaningful resurgence of Judaism, Christianity, or Islam. They still remain profoundly compromised, as systems of belief and practice, by Olympianity.
This leaves us, for the time being, entering a period of transition. Such periods are always less pleasant than those which come before or after them.
My goal is to discern ways in which we, as radiant witnesses to the one odd god above the fray, may respond creatively to the unprecedented challenges which await us.
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