Release Notes on the Second Revised Edition

From Theapedia
Jump to: navigation, search

Update Notes

2.5 -- Minor site housekeeping including removal of dead external links and edit of introduction page. No changes to the scriptural texts themselves. Also: terms of copyright license is now OPL 1.0 superseding CCPL 3.0 by-nc-sa.

December 15, 2016

2.4 -- The Foolish Maiden has been moved to the main section.

September 7, 2012/Abolan 3, 3332

2.3 -- The name of the Daughter of Thea still is a matter of differences in opinions as well as in local customs. In order to accommodate various practices and opinions, the name of the Daughter has been substituted with the word Kore, which simply means "daughter" or "girl" or "maiden" in the classic Greek language (as used as a name for Persephone). She has been variously referred to by various names such as Anna, Rhianne, and Inanna, and as such appropriate substitution may be made for localized usage. This minor modification of the scriptural texts is largely cosmetic in nature, and does not alter the substance of the Filianic Scriptures.

July 6, 2012/Rosea 24, 3332

Sarah Morrigan

2.2 -- In this edition, the word for the deity has been changed from Dea to Thea. This change is being made primarily due to the difficulties encountered in liturgical and congregational use of the Scriptures: we have noted that frequent mispronunciation of the word "Dea" occurs among those who are unfamiliar with Filianism (incorrectly pronounced "dee"). Though the word "Goddess" and "Thea/Dea" have been used interchangeably, from a thealogical standpoint the word "Goddess" could still be misconstrued in such manners that generates a misunderstanding of the Filianic thealogy. This minor modification of the scriptural texts is largely cosmetic in nature, and does not alter the substance of the Filianic Scriptures.

January 29, 2012/Brighe 7, 3331

Sarah Morrigan

2.1 -- This edition includes the Foolish Maiden, which is appended to the end of the scriptures as an apocryphal text at this time, as the text's canonicity is disputed.

August 26, 2011/Hesperis 19, 3331 Sarah Morrigan

Notes on the Second Edition

Sarah A. Morrigan, General Editor

In this second revised and expanded edition of the New Celestial Union Version of the Filianic Scriptures we have considered the practical use of the Scriptures in liturgical settings as a guide to worship. Scriptures do not exist in vacuums, but do live within the life of a faith community and its prayers and liturgies. Whilst the first edition was issued with hope that by not including many extra items that would appeal to a more broader audience and remain less sectarian, it is also a felt reality that the majority of readers also desire resources that could aid in their personal worship and study.

Additionally, another major change in this edition is the rendition of the name of the Daughter of Thea. As in some of the older existent texts of the Filianic faith, Her name is restored to Rhiannë. As those who are familiar with the teachings of Lhi Raya Chancandre of Aristasia may notice, the phoneme “rhi” denotes the sovereignty of the Daughter as the queen of heaven. This rendition, while adding to the basic etymological root “ana” common in many languages for their words for a principle Goddess, also is better sounding when used in a formal liturgical setting. Rhiannë is a three-syllable name, with the final “ë” voiced. Among Filians, Her name is also variously invoked as Ana, Anna, Hannah, Inanna, and so on.

In the book format, this edition contains additional materials that can serve as useful aid to study, contemplation and worship. The addition of a breviary fills the need for a compact “one book” that a reader can carry anywhere and use it for meditation and worship, both individually and collectively. While it is not intended to be a substitute for a more extensive liturgical book, this provides for a basic framework for worship in daily lives of the followers. One remarkable feature of this breviary is that almost all words of the prayers come directly from the Filianic Scriptures alone. In the past, most available Filianic liturgical texts borrowed heavily from other traditions and in turn from other religious texts, most notably from the Roman Catholic and Hindu liturgies. Some have understandably raised the concerns regarding propriety of such appropriations of prayers from other paths, and in all honesty, those borrowed prayers served a good purpose for a while but nonetheless they were not genuinely ours. The time has come to create our own liturgical materials using our own texts. In so doing it is hoped that this work of short liturgies will be used widely, as not having foreign materials it would be more likely that all those who find value in the Filianic Scriptures would find a common ground. This edition also includes a short suggestion on the use of the rosary, once again using words of the Filianic Scriptures.

June 8, 2010/Hera 24, 3330