"Not in my Name!"
Here A.Nonymous is delving into religion, and the utter carnage
caused in the name of Jesus at Christmas time......
While they die because of Karma,
Doesn't mean that they have armour,
The pain that they release will come to you like a debtor's lease,
Go on chew all you like, do you still feel hungry like a pike?
They get caught and stuffed you know,
That's why your world is full of woe.
And as for plants, do they repay?
Of course they do so sow they may.....
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ON THE MASS KILLING OF ANIMALS:
It is likely that Jesus was a Vegetarian, it is known that Jesus's cousin, John the Baptist, was an Essene.
Essenes were a popular communal sect who were forbidden to sacrifice animals, they also would not eat meat, it is believed they ate un-leven bread (without yeast) as they recognised that yeast was a living entity. Both of these acts were considered unlawful.
However the New Testamount states that John ate locust* which if he was an Essene he could only do it the locust were killed by natural causes eg. died of stavation having eaten all that surrounds them. Others declare that Locusts are the Carob husk of the bean, which would certainly have been an approved food in the Essene doctrine.
Paul also refers to followers of Jesus abstaining from alcohol and meat.
Later when the Chritian Chuch (Ebonites) is established, it is known that the first appointed bishop is Jesus' brother James.... who is also recorded as being a vegetarian.
This is a small circle of vegetarians, the possibility of Jesus being vegetarian is looking very likely. Especially as in surviving texts, all of Jesus's other followers are not listed as being meat-eaters ie "Mary of Madelene could easliy eat 3 donner kebabs more than any of Jesus's deciples......" or "Mark was very dissapointed that there were no food sellers in Bethlehem selling minced lamb in a yeast risen bun........"
Also Jesus gets his diciples who are fishermen to pack in their job of killing fish for profit and follow him.
We also know that Jesus discusses sin/karma with his followes this is shown in detail in The Pool of Bethseda..
The Healing at the Pool 5 Some time later, Jesus went up to Jerusalem for one of the Jewish festivals.2 Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda[a] and which is surrounded by five covered colonnades. 3 Here a great number of disabled people used to lie—the blind, the lame, the paralyzed.  [b]5 One who was there had been an invalid for thirty-eight years. 6 When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?” 7 “Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.” 8 Then Jesus said to him, “Get up! Pick up your mat and walk.” 9 At once the man was cured; he picked up his mat and walked. The day on which this took place was a Sabbath, 10 and so the Jewish leaderssaid to the man who had been healed, “It is the Sabbath; the law forbids you to carry your mat.” 11 But he replied, “The man who made me well said to me, ‘Pick up your mat and walk.’ ” 12 So they asked him, “Who is this fellow who told you to pick it up and walk?” 13 The man who was healed had no idea who it was, for Jesus had slipped away into the crowd that was there. 14 Later Jesus found him at the temple and said to him, “See, you are well again. Stop sinning or something worse may happen to you.” 15 The man went away and told the Jewish leaders that it was Jesus who had made him well. Footnotes: a John 5:2 Some manuscripts Bethzatha; other manuscripts Bethsaida b John 5:4 Some manuscripts include here, wholly or in part, paralyzed—and they waited for the moving of the waters. 4 From time to time an angel of the Lord would come down and stir up the waters. The first one into the pool after each such disturbance would be cured of whatever disease they had. .
John 5: 1-15
What is interesting here is that if the man was 38 years old, then he was probably born crippled, which implies that he had generated his ailment in a past life and was now living a diminshed life because of it.
*The most commonly held view of John’s diet, based on text in Mark,is that he ate locusts, a migratory form of grasshopper of the family Acrididae, still commonly consumed by desert peoples in Arabia. Others have suggested
the word translated “locusts” refers to the beans of the carob tree, commonly called “St. John’s bread.” However, the
Greek word translated “locusts,” (akris/ακρις) seems to clearly refer to a species of grasshopper. The problem is such eating of “flesh,” even if that of an insect, seems to contradict the sources that emphasize his ascetic vegetarian ideal.
Paul, for example, refers to members of the Jesus movement who abstain from eating meat and drinking wine (Roman
14:1-4). We also have traditions that James, the brother of Jesus, practiced a strictly vegetarian lifestyle, which was also common among the Jewish Christian community that became known as the “Ebionites,”
possible solution to this confusion about John’s desert diet is found in the fragments we have of the lost “Gospel of the
Ebionites,” as quoted by the 4th-century Christian writer Epiphanius (Panarion 30.13.4-5), who hated the group but
fortunately, nonetheless, can’t resist quoting them–thus preserving some precious material. The Greek word for locusts
(akris/?κρ?δες) is very similar to the Greek word for “honey cake” (enkris/?γκρ?ς) that is used for the “manna” that the Israelites ate in the desert in the days of Moses. According to this ancient text was not locusts but these cakes cooked in olive oil. If this is the case then John would have eaten a cake of some type, made from a desert plant, similar to the “manna” that the ancient Israelites ate in the desert in the days of Moses. This “bread from heaven” is described as “like coriander seed, white, and the taste of it was like wafers made with honey” (Exodus 16:31; Numbers 11:8). This kind of “pancake” baked in oil, and sweetened with honey, would then reflect and emulate the ideal holiness of the desert wanderings of Israel when the people had to look to God alone for “daily bread.”