Immortal (French: Immortel, ad vitam) is a 2004 English language French live-action and animated science fiction film co-written and directed by Enki Bilal and starring Linda Hardy, Thomas Kretschmann and Charlotte Rampling. It is loosely based upon Bilal's comic book La Foire aux immortels (The Carnival of Immortals).
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A strange pyramid appears in the city. Within, the gods of ancient Egypt discuss their fellow god Horus and conclude that his rebellious antics are unacceptable and must be punished, sentencing him to lose his immortality and summarily be executed. They grant Horus seven days to "look upon his creation", and inform him that the only way to save himself is to reincarnate in a new body. However, the only way to do this is to find and mate with a compatible woman capable of carrying a god's child, a trait which is extremely rare.
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When Odessa and Darius were talking, she mentioned finding away to deal with the passing time, since aging is no longer a thing. That wisdom and looking back on life has come to an end now that people live forever. He jokes that steak is what does that for her, but in reality, her and the other immortals get off on watching these minors rapidly age and die since they no longer get the satisfaction of a life well lived and dying themselves.
Fulgentius De Bapt. Aethiop. in fine. Nisi manducaveritis carnem filii hominis, & biberitis ejus sauguinem, non habebitis vitam in vobis. Quod quisquis non solum secundùm veritatis mysteria, sed secundùm mysterii veritatem, considerare poterit, in ipso Lavacro S. Regenerationis hoc fieri providebit.. Unless ye eat the Flesh of the Son of Man, and drink his Blood, ye shall have no Life in you. Which whosoever can consider, not only according to the Mystery of Truth (viz. in the Sacraments) but according to the Truth of the Mystery, will see that this is done in the Laver of Holy Regeneration.
S. Ambrose In Psal. 118. Serm. 18. Hic est panis vitae: qui manducat vitam mori non potest; quomodo enim morietur, cui cibus vita est?. This is the Bread of Life: he that eateth Life cannot die; for how should he die whose Food is Life?
With whom S. Jerome In c. 66. Esaiae. Dum non sunt sancti corpore & spiritu, nec comedunt carnem Jesu, ne (que) bibunt sanguinem ejus, de quo ipse loquitur; Qui comedit carnem meam & bibit sanguinem meum, habet vitam aeternam. agrees, speaking of voluptuous men; Not being holy in Body and Spirit, they neither eat the Flesh of Jesus, nor drink his Blood; concerning which he says; He that eateth my Flesh, and drinketh my Blood, hath Eternal Life.
But then he Tract. 59. in Joan. Evang. Illi manducabant Panem Dominum, ille Panem Domini contra Dominum, illi vitam, ille poenam. makes the distinction himself, that Judas received only the Bread of the Lord, when the other Disciples receiv'd the [Page 135] Bread that was the Lord. Which is directly contrary to Transubstantiation; for according to that, even such a one as Judas, must eat the Lord, and no Bread, when this Father says, that he ate the Bread and no Lord.
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Indeed I have observed, that many of those who are no friends to the absolute decree, have hut little friendship for Syllogisms; they count themselves put into the Pillory or Stocks as often as they are constrained to argue in form. If they may not be allowed to rhetoricate, to amplifie and [Page] exaggerate, to say horresco referens, to cry out ever and anon, [...]; then are they like Wasps without a sting, or like Soldiers disarmed. Jacobus Andreas was earnestly desired by Beza that the Conference betwixt them might be managed syllogistically; but Andreas was so far from yielding, that he swore in these or the like words, Per vitam meam nunquam sic vidi in scholis nostris disputari. Vid. Bez. in praef. ad acta Coll. I hope he wronged the Lutheran Schools, or else I must needs say, they had strange Schools, in which a man could never hear a Syllogistical Disputation. In our Schools no Disputations are allowed but what are Syllogistical, and the main work of the Moderator is, to keep the Disputants to form. And this was that which Tertullian so much commended, ad lineas & in gradum disputare: that which St. Hierom so often called for, in his Disputations against the Luciferians; Rhetoricaris, & a disputationum spinctis, ad c [...]mpos liberae declamationis excurris: verum define quaeso a communibus locis, & in gradum rursus ac lineas regredere; postea si placu [...]rit latius disseremus.
4. They wanted not a forehead to affirm, that Austins Doctrine took away all use of preaching, exhorting, reproving, praying, Hil. ad Aug. Excludi putant omnem praedicationis vigorem, fi nihil quod per eam excitetur remansisse dicatur: Ibid. Si sic praedestinati sunt ad utramque partem, ut de aliis ad alios nullus posset accedere, quo pertinet tanta extrinsecus correptionis instantia? To the same purpose Prosper. But let us hear our Countrey man Faustus lib. 1. de grat. & lib. arb. cap. 4. Qui unum ex origine perditum, alterum in praedestinatione affirmat electum, vide quo improba persuasione declinet; Quid enim aliud dicit nisi quod adjutorio orationis neuter indigeat; Nam jam praeordinatis ad vitam necessaria non erit, deputatis ad mortem prodesse non poterit; in isto supervacua, in illo infirma judicabitur. Beneficia supplicationis qui in acquisitione praedestinationis est, non requirit: qui vero in perditionis parte, non recipit. Quod si curam impendendam aestimat orationi, indubitanter intelligat ea quae imminent posse mutari.
4, Finally Iohannes Duns, a man of stupendious subtlety, called by the admirable Scaliger lima veritatis, is very express and punctual for absolute Election and Reprobation. Places twice ten might be produced, but it is needless to produce testimonies in a matter confessed by the Adversaries of the Absolute Decree. Let Micraelius speak, Heterodox. Cal. disp. 40. parag. 49. Scotus, alias Iohannes Duns, Doctor ille [...], seculo 14, contra Thomam defendit illam rigidam sententiam, quod, Quicquid Deus operatur circa creaturas operetur beneplacito voluntatis suae, ut s [...]per hoc non sit ratio vel causa petenda (lib. 1. dist. 41.) quodqu [...], Deus sola beneplaciti voluntate de tota massa perdita voluerit quosdam homines misericorditer liberare, quosdam non, ut bonitatem manif [...]staret, in electis quidem per misericordiam, in reprobis p [...] justitiam. Et cum alii Scholastici, ut Henricus, istam propositionem graviter arguerent, dicendo, 1. Defectum culp [...] non requiri per se ad manifestationem bonitatis. 2. Malitiam in mundo & miseriam non esse de perfectione universi, & propterea non placuisse Deo simpliciter ut aliqui in malitia & miseria permanerent. 3. Dei intentionem non fuisse dum peccata permittit, ut [Page 70] habeat quod puniat sed ut bonum inde eliciat. 4. Malitiam praevisam esse rationem motivam ob quam damnare reprobum Deus constituerit. Scotus hic sese opposuit, & defendit illam certam praevisionem futurorum contingentium esse ex determinatione voluntatis divinae; & si offerantur duo aequales in naturalibus, & ex iis unus praeordinetur ad gratiam & vitam aeternam, alter non, non esse aliam rationem assignandam nisi voluntatem divinam: quae quidem est ipsissima sententia Calviniana.
3. It is as false as what is most false, that the Lutherans do agree with the Franciscans or Jesuits in these Points. Micraelius in his Heterodoxia Calviniana, disput. 5. par. 15, rejecteth both the Dominicans and Jesuits: the Dominicans, as inclining to the Stoicks; the Jesuits, as falling in with the Pelagians. Afterwards he rejects the Jesuits Scientia media, confessing that Voetius doth well and unanswerably prove against them, that there is nothing knowable but what is the object either of the knowledge of simple intelligence, or vision. Speaking also of Arminius, he will not undertake for him. Tarnovius openly rejects the Arminians, as of a contrary judgement from the Lutherans, Miscel. Sacrorum lib. 2. pag. 710, Vorstiniani, Arminiani, & similes in Belgio, quando aiunt fide nos praedestinari ad vitam aeternam, idem dicunt, non idem nobiscum sentiunt. He that would be more fully convinced of this, that the Lutherans are not Arminians, may please to consult what Durfieldus, a Divine of Rostoch, hath written against Iohannes Assuerus Amsingus; where he shall find the Arminians accused of Pelagianism, before the chief Doctors of those Universities, that follow the Augustan Confession. This I take on trust from Dr. Rivet, having not as yet had the opportunity to see the Author. But casting my eye on Gerhard's Son's Epistle Dedicatory, prefixed to his Father's [Page 132] Comment on Deuteronomy, I found him use no obliging language of the Arminians; for he saith, that they have ad dogmata Socinianorum admodum prurientes aures, and he calls Simon Episcopius, the Infaelex Arminianismi interpolator. But the cutting killing Answer (which he cannot mention without triumph) is still behind, and is thus worded: 2ff7e9595c
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