This is precisely why the Aryan-Satanic elites periodically cause a stir surrounding the so-called Grail lineage, even as the Scriptures tells us that they'll deceive Israel, and the world, with "vain legends and endless genealogies." Ultimately, what the Jews still cannot understand is how Jesus not only fulfilled all of Jewish Messianic Scripture given in regard for his first advent, but He also became the living embodiment of their Torah.
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It would explain better why Princess Diana was taken from the world at the hands of British and American Occult-led security agencies, leaving behind a large empty space no more felt than by her two sons, and the planet.
The image of the Baphomet, revered so vehemently among Satanists, is nothing more than the secret of the Satanic/human hybrid bloodline, a Royal Satanic lineage which ultimately produces the Antichrist.
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For Butler, sexed bodies never exist outside social meanings and howwe understand gender shapes how we understand sex (1999, 139). Sexedbodies are not empty matter on which gender is constructed and sexcategories are not picked out on the basis of objective features ofthe world. Instead, our sexed bodies are themselves discursivelyconstructed: they are the way they are, at least to a substantialextent, because of what is attributed to sexed bodies and how they areclassified (for discursive construction, see Haslanger 1995, 99). Sex assignment (calling someone female or male) is normative (Butler 1993, 1). When thedoctor calls a newly born infant a girl or a boy, s/he is not making adescriptive claim, but a normative one. In fact, the doctor is performing an illocutionary speech act (see the entry on ). In effect, the doctor'sutterance makes infants into girls or boys. We, then, engage inactivities that make it seem as if sexes naturally come in two andthat being female or male is an objective feature of the world, ratherthan being a consequence of certain constitutive acts (that is, ratherthan being performative). And this is what Butler means in saying thatphysical bodies never exist outside cultural and social meanings, andthat sex is as socially constructed as gender. She does not deny thatphysical bodies exist. But, she takes our understanding of thisexistence to be a product of social conditioning: socialconditioning makes the existence of physical bodies intelligible to usby discursively constructing sexed bodies through certain constitutiveacts. (For a helpful introduction to Butler's views, see Salih2002.)
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Witt's gender essentialist argument crucially pertains to socialindividuals, not to persons or human beings: saying that personsor human beings are gendered would be a category mistake. But why isgender essential to social individuals? For Witt, social individualsare those who occupy positions in social reality. Further,“social positions have norms or social roles associated withthem; a social role is what an individual who occupies a given socialposition is responsive to and evaluable under” (Witt 2011a,59). However, qua social individuals, we occupy multiplesocial positions at once and over time: we can be women, mothers,immigrants, sisters, academics, wives, community organisers andteam-sport coaches synchronically and diachronically. Now, the issuefor Witt is what unifies these positions so that asocial individual is constituted. After all, a bundle ofsocial position occupancies does not make for an individual (just as abundle of properties like being white, cube-shapedand sweet do not make for a sugar cube). For Witt, thisunifying role is undertaken by gender (being a woman or a man): itis