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Home - Harvester Reformational Church Olifantsriviervallei Harvester Reformational Church fulfilling Jesus great commission go and make disciples of all nations obeying His command to love God and our fellow humans
Refugee Aid through donations & volunteering I Refugee Support Offering aid with dignity to refugees in international refugee camps. If you'd like to help by donating or volunteering your time visit refugeesupport.eu
Sustainable Dignify brings out the best in your employees by introducing a dignity-based culture into the organization. Hire the right people, accurately re-organize employee positions, and retain good employees.
ALCI Ireland | Association of Lactation Consultants in Ireland | Association of Lactation Consultants in Ireland Reflective Piece from Breastfeeding and Feminism Conference, Roots and Wings, Looking Back, Looking Forward held in North Carolina, Wednesday 20th March to Friday 22nd March, 2019. This conference is organised by the Carolina Global Breastfeeding Institute at the University of North Carolina, Chapel Hill. By Ger Cahill, IBCLC and ILCA Board Member. I was again grateful that ALCI supported me in being able to attend this conference, to fill the days between the Lactation Consultant Private Practice Conference in Philadelphia and my board meetings for ILCA. As it was my second time to attend this conference, I was able to give more thought to the reasons why this conference exists in the first place, and I have been reflecting more on that than on the actual content since I returned. The title said a lot about the content of this conference, which ranged from Leah Margulies and Margaret Kyenkya talking about the early days of the Nestle Boycott, the Innocenti Declaration and the beginnings of Baby Friendly, to a conversation with a 6 year old about her perspective on being a long term breastfeeder. There was a lot of storytelling at this year's conference which was encouraged by the attendance of keynote speaker Donna Washington. She encouraged us all to tell our stories and not to be afraid to do as stories are what help to build communities. There were 'essays' on topics such as "is the relationship important to providing effective breastfeeding support" by Louise Duursma, Elaine Burns and Nicole Bridges and Tanefer Camara speaking about trying to advocate for breastfeeding in the face of homelessness and gentrification. Shela Hiraani spoke about her experiences in a disaster relief camp and Marthy Paynter talked to us about setting up a non-profit to serve the Perinatal needs of criminalised women. All of these stories were hugely inspiring. However, what I keep coming back to is the very beginning of the conference when the following words from the conference handbook were considered so important that they were read out and then subsequently referred to constantly during the rest of the conference: "To ensure that we create an inclusive environment for sharing our ideas and practices we invite everyone to: No fixing, no saving, no setting each other straight No shaming others Interact in ways that reflect the inherent worth and dignity of each person Honor the contributions and needs of those who have been historically marginalised and strive to be welcoming Value diversity in thought, value and perspective Welcome and respect the contributions of those who share views that are different from your own Assume good intentions by others and have good intentions ourselves Be curious, appreciative and informed about perspectives that differ from our own Communicate with and about each other openly, kindly and respectfully Describe our own opinions and experiences using the word "I", mindful that our views may not be shared by others Encourage and support the participation of everyone in the way that feels most comfortable for them. To see written down some of these 'rules' of what I would consider to be normal behaviour initially took me by surprise. But I have been reflecting on them a lot since and examining my own behaviour; yes it is 'normal' and 'expected' that I behave in the ways above, but do I always? It has really resonated with me that I fall short on some of these, but that I view them as both normal and also something that I would strive for at all times in my interactions with people. Believing in equity and diversity and being free to state that is something different to actually living it. I can hear myself saying something about Travellers in the past as I write this and I am cringing. My inherent bias is strong and I think this is what has been the learning for me from attending this conference. To acknowledge that I have biases and that I always need to stay aware of them and not to deny that I have a bias but to work at understanding where that bias comes from in the first place. I attended one breakout session called 'Breastfeeding our children for the health of our nations: Healing Intergenerational tauma through lactation support'. I attended because my colleague on the ILCA board Stephanie George an indigenous midwife and IBCLC from Canada was presenting, but right through the talk I was thinking about Irish Traveller women and the harm that has been done to them with our paternalistic 'fixing' of their problems. I feel that in the future generations of young Irish Traveller women will have to heal from not being 'allowed' to breastfeed and there is much to be learnt from Indiginous communities and their belief that trauma takes 7 generations to heal and that there is lots of anger and hurt going to be manifested in this particular situation and we need to start preparing ourselves and not being defensive about it but accepting that this will be their truth. This is a busy conference with lots of round tables and panels, so it is hard to give an overview of lots of the topics, there are many impressions and many still to be reflected on, and yet I still come back to the the opening statements that this conference is for lots of practitioners from different disciplines, policy makers, programme developers, educators, IBCLC's, peer supporters and we all need to be able to communicate so that we can "identify and respond to the social, economic and political contexts that affect and shape infant feeding practices and experiences that enhance breastfeeding equity across populations and communities". This conference exists because people like Miriam Labbok recognised the inequities that exist in all communities when it comes to breastfeeding. Meeting, discussing, sharing, having fun with people from a diversity of backgrounds, disciplines, experiences and cultures is amazing and I really enjoyed the networking as well as the chatting. I also have been exposed to different viewpoints and new ideas and this leaves me with a sense of anticipation and excitement about the future of breastfeeding. Ger Cahill received a €200 bursary from ALCI towards the costs of attending this conference, and wrote this article as part of the agreement.
Simple Marquee Example The African Diaspora Forum (ADF) learnt with shock and utter dismay that people are being sold as slaves in Libya. “I salute the people of Zimbabwe for achieving such a great goal without spilling blood or burning buildings. South Africans can learn a lot from this,” Letlhake said.
A Catholic Minimalist – Here's to trying to be a Catholic and a Minimalist, whilst being a wife, mother, sister, employee and student. Cheers! Here's to trying to be a Catholic and a Minimalist, whilst being a wife, mother, sister, employee and student. Cheers!
ABC children´s aid - ABC children´s aid ABC Children´s Aid is a charitable organization founded and operated on Christian principles, especially bearing in mind the commandment to love our neighbor and to bear each others burdens showing in action, that God is the father of the fatherless and He extends a helping hand to the needy and suffering.
The Irish Machabean | On February 25, 2018, the Brazilian-based Plinio Corrêa de Oliveira Institute sent a letter to Joseph Cardinal Zen Ze-kiun in support of the heroic persecuted Catholics of the underground Church in China. The text of the letter can be found below. Those who wish to add their name to this letter of support may do so at this link. His Eminence Joseph Cardinal Zen Ze-kiun Your Eminence, The Plinio Corrêa de Oliveira Institute, a civic association that continues the work of the distinguished professor whose name it bears, and its co-signing autonomous sister organizations around the world work to defend the perennial values of Christian civilization. Their directors, members, and supporters are Roman Catholics who fight the onslaught of communism and socialism. The fundamentally anticommunist position that results from the Catholic convictions of our organizations has been reinvigorated by the heroic resistance of the "underground Church" faithful to Rome. Its bishops, priests and millions of Catholics refuse to submit to the so-called Patriotic Church, schismatic in relation to Rome, and entirely submissive to the central power of Beijing. "Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven" (Mt. 5:10); "If the world hate you, know ye, that it hath hated me before you. If you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you" (Jn. 15:18-19). Quoting these divine words of Our Lord Jesus Christ, we express our admiration for the sole Catholic Church in China, today under the Communist boot, of which Your Eminence is a distinguished member and spokesman. We see these persecuted Catholics as brothers in the Faith to whom is addressed the 1974 Resistance Declaration authored by the eminent Brazilian Catholic leader Plinio Corrêa de Oliveira (1908-1995), founder of the Brazilian Society for the Defense of Tradition, Family and Property and inspirer of autonomous TFPs and sister organizations throughout the world. That document is titled "The Vatican Policy of Détente with Communist Governments – Should the TFPs Stand Down? Or Should They Resist?" (see attached). As Your Eminence can read in this 1974 Declaration, Vatican diplomacy in both Eastern Europe and Latin America pursued a devious policy of rapprochement with communist regimes that was severely detrimental to true Catholics and would result in subjecting the Holy Catholic Church to the red despots. On April 7, 1974, the press in South America's largest city (Cf. O Estado de São Paulo) reported on an interview by Archbishop Agostino Casaroli asserting that "Catholics are happy in the socialist regime" that Castro's communists imposed on the unfortunate island of Cuba. Archbishop Casaroli went on to say that "the Cuban Catholic Church and its spiritual guide always seek to avoid creating any problem to the socialist government that rules the island." These statements by the high-ranking Vatican envoy—which coincided with the positions of other prelates who collaborated with communism—painfully surprised and caused moral trauma among Catholics faithful to the immutable social and economic doctrine taught by Leo XIII, Pius XI and Pius XII. This Ostpolitik, as it became known, was a source of perplexity and anguish and aroused a most profound and poignant drama in many souls. Indeed, over and above social and economic questions, it involves what is most fundamental, vibrant, and tender in the soul of a Roman Catholic, his spiritual union with the Vicar of Jesus Christ. The Vatican policy of rapprochement with Communist governments raised a supremely embarrassing doubt: Is it licit for Catholics not to move in the direction indicated by the Holy See? Is it licit for them to stop resisting communism? We are now going through a similar but even more dangerous situation with the Vatican policy toward the so-called Patriotic Church submissive to Beijing. In fact, the Catholic world is shocked by the recent visit to China of a Vatican delegation led by Archbishop Claudio Maria Celli. While there, on behalf of Pope Francis, he asked the legitimate shepherds of the dioceses of Shantou and Mindong to hand over their dioceses and flock to illegitimate bishops appointed by the communist government and separated from the Holy See. The words of Archbishop Marcelo Sánchez Sorondo, Chancellor of the Pontifical Academy of Sciences and the Pontifical Academy of Social Sciences, known as a close advisor to the Holy Father, arrived as a terrifying and amplified repetition of Archbishop Casaroli's statements in Cuba. According to the Turin daily La Stampa of February 2, he affirmed: "At this moment, the Chinese are those who best implement the social doctrine of the Church.... The Chinese seek the common good, subordinate things to the general good." After visiting a country crushed by a dictatorship even more ruthless than the Cuban one, Archbishop Sánchez Sorondo, like Archbishop Casaroli, stated: "I found an extraordinary China; what people do not know is that the central Chinese principle is work, work, work. I found no shantytowns, you do not have drugs, young people do not take drugs.... is defending the dignity of the person...." He did not say a word about the religious persecution that communists inflict on our brethren in the Faith, on imprisoned bishops, priests, and faithful, or on the systematic and universal violation of the fundamental rights of man, created in the image and likeness of God. The controversial and false assertions of this high-ranking Vatican prelate go far beyond the statements by Archbishop Casaroli in Cuba in that remote year of 1974. And they hurt the upright Christian conscience even more. The current drama of Chinese Catholics is also that of all faithful wishing to persevere as they face the Communist Leviathan. Yesterday and today, pressured by the Holy See's diplomacy to accept an iniquitous agreement with the communist regime, they face this excruciating problem of conscience: Is it licit to say no to the Vatican Ostpolitik and to continue resisting communism even unto martyrdom if necessary? In the abovementioned 1974 Resistance Declaration, Prof. Plinio Corrêa de Oliveira affirmed (without having received any objection from Paul VI or any successor Pope) that it is not only licit but even a duty to imitate Saint Paul's attitude of resistance toward Saint Peter, the first Pope: "'Resistance' is the word we choose purposely, for it is employed in the Acts of the Apostles by the Holy Ghost Himself to characterize the attitude of Saint Paul toward Saint Peter, the first Pope, who had taken disciplinary measures to sustain some practices from the old Synagogue in Catholic worship. Saint Paul saw in this a grave risk of doctrinal confusion and harm for the faithful. He then stood up against Saint Peter and "resisted him to the face" (Gal. 2: 11). In this zealous and inspired action of the Apostle of the Gentiles, Saint Peter did not see an act of rebellion, but rather one of union and fraternal love. Knowing well in what he was infallible and in what he was not, Saint Peter submitted to the arguments of Saint Paul. The Saints are models for Catholics. Accordingly, in the sense in which Saint Paul resisted, our state is one of resistance. To resist means that we will advise Catholics to continue to struggle against the communist doctrine with every licit means in the defense of their threatened countries and Christian civilization. To resist means that we will never use the unworthy resources of sedition nor, much less, take attitudes inconsistent with the veneration and obedience due to the Supreme Pontiff according to the terms of Canon Law. The Church is not, the Church never was, the Church never will be such a prison for consciences. The bond of obedience to the successor of Peter, which we will never break, which we love in the most profound depths of our soul, and to which we tribute our highest love, this bond we kiss at the very moment in which, overwhelmed with sorrow, we affirm our position. And on our knees, gazing with veneration at the figure of His Holiness Paul VI, we express all our fidelity to him. In this filial act, we say to the Pastor of Pastors: Our soul is yours, our life is yours. Order us to do whatever you wish. Only do not order us to do nothing in face of the assailing red wolf. To this, our conscience is opposed." In the 1970s, we were also happy to see in the glorious ranks of the Chinese episcopate the fearless resistance of Your Eminence's illustrious fellow countryman, Paul Cardinal Yü Pin, then archbishop of Nanjing and dean of the Catholic University of Taipei, Taiwan (Cf. The Herald of Freedom, Feb. 15, 1974, quoting a release from the Religious News Service). Cardinal Yü Pin told the agency above (and Your Eminence confirms this) that it would be an illusion to expect Communist China to change its anti-religious policy. Proof comes from none other than President Xi Jinping, who, at the 19th Congress of the Chinese Communist Party, emphasized that, "culture should be harnessed to the cause of socialism and following the guidance of Marxism" and, because of that, "Religion must also be 'Chinese in orientation' and guided by the party to adapt to socialist society" (The Washington Post, Oct. 18, 2017). Returning to Cardinal Yü Pin, he added, forty years ago, "We want to remain faithful to the perennial values of international justice ... The Vatican can act otherwise, but that would not move us much. I think it is an illusion to hope that a dialogue with Beijing would help Christians on the (Chinese) continent…. The Vatican is obtaining nothing for Christians in Eastern Europe…. If the Vatican cannot protect religion, it has no reason to pursue this matter.…We want to remain faithful to our mandate but are victims of communist repression. With this rapprochement (between the Vatican and Communist China) we would lose our freedom. As Chinese we must fight for our freedom." To these lucid and vigorous observations reminiscent of St. Paul's "I resisted him (St. Peter) to his face" (Gal. 2:11), Cardinal Yü Pin added this moving remark: "There is an underground Church in China. The Church in China will survive just as the early Christians survived in the catacombs, and this could mean a true Christian rebirth to the Chinese." Accordingly, the Plinio Corrêa de Oliveira Institute, its co-signing autonomous sister-organizations around the world, and the thousands of individual Catholics signing on to this message of moral support, hereby, Express to Your Eminence, to the whole hierarchy, clergy and faithful of the underground Catholic Church in China their admiration and moral solidarity at this time when it is urgent to build resistance to the communist Moloch and the Vatican's The bishops and priests of the persecuted underground Church in China who are now resisting stand before the world as living symbols of the "good shepherd who gives his life for his sheep." Affirm that they draw strength and invincible hope from the epic example of the martyrs persevering in China. Their Catholic souls acclaim these noble victims: Tu gloria Jerusalem, tu laetitia Israel, tu honorificentia populi nostri (Judith 15:10). These martyrs are the glory of the Church, the joy of the faithful, the honor of those who continue the sacrosanct struggle. Raise their prayers to Our Lady of China so that She may, with motherly care, help and encourage her Chinese children, who are struggling to remain faithful despite these cruel and hostile circumstances. São Paulo, February 25th February 2018 Plinio Corrêa de Oliveira Institute
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Fuckin'' Dark ''Hoe Tiny Ebony on Ghetto Gaggers Some bitches just can't stay away. Tiny Ebony came back to find out what the third strike feels like. With Jimmy out of the office Duke had to tag me in to learn this whore the right way. Mr Bootleg fed this garbage fire his cock until she emptied herself repeatedly into her whore bowl, soul food, and all. We know that once you relieve yourself of all dignity, you need to take back some of that nutrition so we shoved it right where it belongs, up her ghetto ass. We filled that gaping black asshole with cock and cream, then made sure she got a good taste of it before we painted her face white like a respectable member of society. This whore was the most disgusting piece of inhuman waste I've ever had the privilege to work with. Oh well, all in a day's work.
Golden Room Advocates | Home The Golden Room introduces the next level in the evolution of palliative and hospice care. It requires a shift in consciousness and attitude toward death so that all dying is accepted as a natural sacred process deserving of compassion, dignity and beautiful surroundings.The Golden Room is a dedicated place for those within a week or two of dying.
The Interfaith Alliance of Rochester, NY We are committed to an inclusive democratic process based upon the mutual responsibility of public officials, public institutions, and the general public. It requires honest and civility through open discussion of issues and full participation open to all citizens. We work towards a public good that offers dignity and wholeness to all people. This includes a quality public education, a sustainable environment, a living wage, comprehensive health care, adequate housing, and a voice for people of faith in the political arena that respects the First Amendment. As a growing and diverse interfaith community, we bring a constructive and healing witness to public and political life in the Greater Rochester community. The Interfaith Alliance of Rochester is one of many local alliances in a national coalition of people of faith.
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Gospelize Me | Share Jesus. April 12, 1963 We the undersigned clergymen are among those who in January, issued "An Appeal forLaw and Order and Common Sense," in dealing with racial problems in Alabama. We expressed understanding that honest convictions in racial matters could properly be pursued in the courts but urged that decisions of those courts should in the meantime be peacefully obeyed. Since that time there had been some evidence of increased forbearance and a willingness to face facts. Responsible citizens have undertaken to work on various problems which caused racial friction and unrest. In Birmingham, recent public events have given indication that we all have opportunity for a new constructive and realistic approach to racial problems. However, we are now confronted by a series of demonstrations by some of our Negro citizens directed and led in part by outsiders. We recognize the natural impatience of people who feel that their hopes are slow in being realized. But we are convinced that these demonstrations are unwise and untimely. We agree rather with certain local Negro leadership which has called for honest and open negotiation of racial issues in our area. And we believe this kind of facing of issues can best be accomplished by citizens of our own metropolitan area white and Negro, meeting with their knowledge and experience of the local situation. All of us need to face that responsibility and find proper channels for its accomplishment. Just as we formerly pointed out that "hatred and violence have no sanction in our religious and political tradition." We also point out that such actions as incite to hatred and violence, however technically peaceful those actions may be, have not contributed to the resolution of our local problems. We do not believe that these days of new hope are days when extreme measures are justified in Birmingham. We commend the community as a whole and the local news media and law enforcement officials in particular, on the calm manner in which these demonstrations have been handled. We urge the public to continue to show restraint should the demonstrations continue, and the law enforcement officials to remain calm and continue to protect our city from violence. We further strongly urge our own Negro community to withdraw support from these demonstrations, and to unite locally in working peacefully for a better Birmingham.When rights are consistently denied, a cause should be pressed in the courts and in negotiations among local leaders, and not in the streets. We appeal to both our white and Negro citizenry to observe the principles of law and order and common sense. Signed by: C. C. J. CARPENTER, D.D., LL.D. Bishop of Alabama JOSEPH A. DURICK, D.D. Auxiliary Bishop. Diocese of Mobile-Birmingham Rabbi HILTON J. GRAFMAN, Temple Emmanu-El, Birmingham, Alabama Bishop PAUL HARDIN, Bishop of the Alabama-West Florida Conference of theMethodist Church. Bishop HOLAN B. HARMON, Bishop of the North Alabama Conference of theMethodist Church GEORGE M. MURRAY, Bishop Coadjutor, Episcopal Diocese of Alabama EDWARD V. RAMSAGE, Moderator, Synod of the Alabama Presbyterian Church in theUnited States EARL STALLINGS, Pastor, First Baptist Church, Birmingham, Alabama. . . Martin Luther King Jr wrote a letter responding from a Birmingham Jail . . 16 April 1963 My Dear Fellow Clergymen: While confined here in the Birmingham city jail, I came across your recent statement calling my present activities "unwise and untimely." Seldom do I pause to answer criticism of my work and ideas. If I sought to answer all the criticisms that cross my desk, my secretaries would have little time for anything other than such correspondence in the course of the day, and I would have no time for constructive work. But since I feel that you are men of genuine good will and that your criticisms are sincerely set forth, I want to try to answer your statement in what I hope will be patient and reasonable terms. I think I should indicate why I am here in Birmingham, since you have been influenced by the view which argues against "outsiders coming in." I have the honor of serving as president of the Southern Christian Leadership Conference, an organization operating in every southern state, with headquarters in Atlanta, Georgia. We have some eighty five affiliated organizations across the South, and one of them is the Alabama Christian Movement for Human Rights. Frequently we share staff, educational and financial resources with our affiliates. Several months ago the affiliate here in Birmingham asked us to be on call to engage in a nonviolent direct action program if such were deemed necessary. We readily consented, and when the hour came we lived up to our promise. So I, along with several members of my staff, am here because I was invited here. I am here because I have organizational ties here. But more basically, I am in Birmingham because injustice is here. Just as the prophets of the eighth century B.C. left their villages and carried their "thus saith the Lord" far beyond the boundaries of their home towns, and just as the Apostle Paul left his village of Tarsus and carried the gospel of Jesus Christ to the far corners of the Greco Roman world, so am I compelled to carry the gospel of freedom beyond my own home town. Like Paul, I must constantly respond to the Macedonian call for aid. Moreover, I am cognizant of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. Never again can we afford to live with the narrow, provincial "outside agitator" idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds. You deplore the demonstrations taking place in Birmingham. But your statement, I am sorry to say, fails to express a similar concern for the conditions that brought about the demonstrations. I am sure that none of you would want to rest content with the superficial kind of social analysis that deals merely with effects and does not grapple with underlying causes. It is unfortunate that demonstrations are taking place in Birmingham, but it is even more unfortunate that the city's white power structure left the Negro community with no alternative. In any nonviolent campaign there are four basic steps: collection of the facts to determine whether injustices exist; negotiation; self purification; and direct action. We have gone through all these steps in Birmingham. There can be no gainsaying the fact that racial injustice engulfs this community. Birmingham is probably the most thoroughly segregated city in the United States. Its ugly record of brutality is widely known. Negroes have experienced grossly unjust treatment in the courts. There have been more unsolved bombings of Negro homes and churches in Birmingham than in any other city in the nation. These are the hard, brutal facts of the case. On the basis of these conditions, Negro leaders sought to negotiate with the city fathers. But the latter consistently refused to engage in good faith negotiation. Then, last September, came the opportunity to talk with leaders of Birmingham's economic community. In the course of the negotiations, certain promises were made by the merchants--for example, to remove the stores' humiliating racial signs. On the basis of these promises, the Reverend Fred Shuttlesworth and the leaders of the Alabama Christian Movement for Human Rights agreed to a moratorium on all demonstrations. As the weeks and months went by, we realized that we were the victims of a broken promise. A few signs, briefly removed, returned; the others remained. As in so many past experiences, our hopes had been blasted, and the shadow of deep disappointment settled upon us. We had no alternative except to prepare for direct action, whereby we would present our very bodies as a means of laying our case before the conscience of the local and the national community. Mindful of the difficulties involved, we decided to undertake a process of self purification. We began a series of workshops on nonviolence, and we repeatedly asked ourselves: "Are you able to accept blows without retaliating?" "Are you able to endure the ordeal of jail?" We decided to schedule our direct action program for the Easter season, realizing that except for Christmas, this is the main shopping period of the year. Knowing that a strong economic-withdrawal program would be the by product of direct action, we felt that this would be the best time to bring pressure to bear on the merchants for the needed change. Then it occurred to us that Birmingham's mayoral election was coming up in March, and we speedily decided to postpone action until after election day. When we discovered that the Commissioner of Public Safety, Eugene "Bull" Connor, had piled up enough votes to be in the run off, we decided again to postpone action until the day after the run off so that the demonstrations could not be used to cloud the issues. Like many others, we waited to see Mr. Connor defeated, and to this end we endured postponement after postponement. Having aided in this community need, we felt that our direct action program could be delayed no longer. You may well ask: "Why direct action? Why sit ins, marches and so forth? Isn't negotiation a better path?" You are quite right in calling for negotiation. Indeed, this is the very purpose of direct action. Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks so to dramatize the issue that it can no longer be ignored. My citing the creation of tension as part of the work of the nonviolent resister may sound rather shocking. But I must confess that I am not afraid of the word "tension." I have earnestly opposed violent tension, but there is a type of constructive, nonviolent tension which is necessary for growth. Just as Socrates felt that it was necessary to create a tension in the mind so that individuals could rise from the bondage of myths and half truths to the unfettered realm of creative analysis and objective appraisal, so must we see the need for nonviolent gadflies to create the kind of tension in society that will help men rise from the dark depths of prejudice and racism to the majestic heights of understanding and brotherhood. The purpose of our direct action program is to create a situation so crisis packed that it will inevitably open the door to negotiation. I therefore concur with you in your call for negotiation. Too long has our beloved Southland been bogged down in a tragic effort to live in monologue rather than dialogue. One of the basic points in your statement is that the action that I and my associates have taken in Birmingham is untimely. Some have asked: "Why didn't you give the new city administration time to act?" The only answer that I can give to this query is that the new Birmingham administration must be prodded about as much as the outgoing one, before it will act. We are sadly mistaken if we feel that the election of Albert Boutwell as mayor will bring the millennium to Birmingham. While Mr. Boutwell is a much more gentle person than Mr. Connor, they are both segregationists, dedicated to maintenance of the status quo. I have hope that Mr. Boutwell will be reasonable enough to see the futility of massive resistance to desegregation. But he will not see this without pressure from devotees of civil rights. My friends, I must say to you that we have not made a single gain in civil rights without determined legal and nonviolent pressure. Lamentably, it is an historical fact that privileged groups seldom give up their privileges voluntarily. Individuals may see the moral light and voluntarily give up their unjust posture; but, as Reinhold Niebuhr has reminded us, groups tend to be more immoral than individuals. We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed. Frankly, I have yet to engage in a direct action campaign that was "well timed" in the view of those who have not suffered unduly from the disease of segregation. For years now I have heard the word "Wait!" It rings in the ear of every Negro with piercing familiarity. This "Wait" has almost always meant "Never." We must come to see, with one of our distinguished jurists, that "justice too long delayed is justice denied." We have waited for more than 340 years for our constitutional and God given rights. The nations of Asia and Africa are moving with jetlike speed toward gaining political independence, but we still creep at horse and buggy pace toward gaining a cup of coffee at a lunch counter. Perhaps it is easy for those who have never felt the stinging darts of segregation to say, "Wait." But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate filled policemen curse, kick and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six year old daughter why she can't go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five year old son who is asking: "Daddy, why do white people treat colored people so mean?"; when you take a cross county drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading "white" and "colored"; when your first name becomes "nigger," your middle name becomes "boy" (however old you are) and your last name becomes "John," and your wife and mother are never given the respected title "Mrs."; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; when you are forever fighting a degenerating sense of "nobodiness"--then you will understand why we find it difficult to wait. There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into the abyss of despair. I hope, sirs, you can understand our legitimate and unavoidable impatience. You express a great deal of anxiety over our willingness to break laws. This is certainly a legitimate concern. Since we so diligently urge people to obey the Supreme Court's decision of 1954 outlawing segregation in the public schools, at first glance it may seem rather paradoxical for us consciously to break laws. One may well ask: "How can you advocate breaking some laws and obeying others?" The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that "an unjust law is no law at all." Now, what is the difference between the two? How does one determine whether a law is just or unjust? A just law is a man made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust. All segregation statutes are unjust because segregation distorts the soul and damages the personality. It gives the segregator a false sense of superiority and the segregated a false sense of inferiority. Segregation, to use the terminology of the Jewish philosopher Martin Buber, substitutes an "I it" relationship for an "I thou" relationship and ends up relegating persons to the status of things. Hence segregation is not only politically, economically and sociologically unsound, it is morally wrong and sinful. Paul Tillich has said that sin is separation. Is not segregation an existential expression of man's tragic separation, his awful estrangement, his terrible sinfulness? Thus it is that I can urge men to obey the 1954 decision of the Supreme Court, for it is morally right; and I can urge them to disobey segregation ordinances, for they are morally wrong. Let us consider a more concrete example of just and unjust laws. An unjust law is a code that a numerical or power majority group compels a minority group to obey but does not make binding on itself. This is difference made legal. By the same token, a just law is a code that a majority compels a minority to follow and that it is willing to follow itself. This is sameness made legal. Let me give another explanation. A law is unjust if it is inflicted on a minority that, as a result of being denied the right to vote, had no part in enacting or devising the law. Who can say that the legislature of Alabama which set up that state's segregation laws was democratically elected? Throughout Alabama all sorts of devious methods are used to prevent Negroes from becoming registered voters, and there are some counties in which, even though Negroes constitute a majority of the population, not a single Negro is registered. Can any law enacted under such circumstances be considered democratically structured? Sometimes a law is just on its face and unjust in its application. For instance, I have been arrested on a charge of parading without a permit. Now, there is nothing wrong in having an ordinance which requires a permit for a parade. But such an ordinance becomes unjust when it is used to maintain segregation and to deny citizens the First-Amendment privilege of peaceful assembly and protest. I hope you are able to see the distinction I am trying to point out. In no sense do I advocate evading or defying the law, as would the rabid segregationist. That would lead to anarchy. One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law. Of course, there is nothing new about this kind of civil disobedience. It was evidenced sublimely in the refusal of Shadrach, Meshach and Abednego to obey the laws of Nebuchadnezzar, on the ground that a higher moral law was at stake. It was practiced superbly by the early Christians, who were willing to face hungry lions and the excruciating pain of chopping blocks rather than submit to certain unjust laws of the Roman Empire. To a degree, academic freedom is a reality today because Socrates practiced civil disobedience. In our own nation, the Boston Tea Party represented a massive act of civil disobedience. We should never forget that everything Adolf Hitler did in Germany was "legal" and everything the Hungarian freedom fighters did in Hungary was "illegal." It was "illegal" to aid and comfort a Jew in Hitler's Germany. Even so, I am sure that, had I lived in Germany at the time, I would have aided and comforted my Jewish brothers. If today I lived in a Communist country where certain principles dear to the Christian faith are suppressed, I would openly advocate disobeying that country's antireligious laws. I must make two honest confessions to you, my Christian and Jewish brothers. First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season." Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection. I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fail in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with all its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured. In your statement you assert that our actions, even though peaceful, must be condemned because they precipitate violence. But is this a logical assertion? Isn't this like condemning a robbed man because his possession of money precipitated the evil act of robbery? Isn't this like condemning Socrates because his unswerving commitment to truth and his philosophical inquiries precipitated the act by the misguided populace in which they made him drink hemlock? Isn't this like condemning Jesus because his unique God consciousness and never ceasing devotion to God's will precipitated the evil act of crucifixion? We must come to see that, as the federal courts have consistently affirmed, it is wrong to urge an individual to cease his efforts to gain his basic constitutional rights because the quest may precipitate violence. Society must protect the robbed and punish the robber. I had also hoped that the white moderate would reject the myth concerning time in relation to the struggle for freedom. I have just received a letter from a white brother in Texas. He writes: "All Christians know that the colored people will receive equal rights eventually, but it is possible that you are in too great a religious hurry. It has taken Christianity almost two thousand years to accomplish what it has. The teachings of Christ take time to come to earth." Such an attitude stems from a tragic misconception of time, from the strangely irrational notion that there is something in the very flow of time that will inevitably cure all ills. Actually, time itself is neutral; it can be used either destructively or constructively. More and more I feel that the people of ill will have used time much more effectively than have the people of good will. We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men willing to be co workers with God, and without this hard work, time itself becomes an ally of the forces of social stagnation. We must use time creatively, in the knowledge that the time is always ripe to do right. Now is the time to make real the promise of democracy and transform our pending national elegy into a creative psalm of brotherhood. Now is the time to lift our national policy from the quicksand of racial injustice to the solid rock of human dignity. You speak of our activity in Birmingham as extreme. At first I was rather disappointed that fellow clergymen would see my nonviolent efforts as those of an extremist. I began thinking about the fact that I stand in the middle of two opposing forces in the Negro community. One is a force of complacency, made up in part of Negroes who, as a result of long years of oppression, are so drained of self respect and a sense of "somebodiness" that they have adjusted to segregation; and in part of a few middle-class Negroes who, because of a degree of academic and economic security and because in some ways they profit by segregation, have become insensitive to the problems of the masses. The other force is one of bitterness and hatred, and it comes perilously close to advocating violence. It is expressed in the various black nationalist groups that are springing up across the nation, the largest and best known being Elijah Muhammad's Muslim movement. Nourished by the Negro's frustration over the continued existence of racial discrimination, this movement is made up of people who have lost faith in America, who have absolutely repudiated Christianity, and who have concluded that the white man is an incorrigible "devil." I have tried to stand between these two forces, saying that we need emulate neither the "do nothingism" of the complacent nor the hatred and despair of the black nationalist. For there is the more excellent way of love and nonviolent protest. I am grateful to God that, through the influence of the Negro church, the way of nonviolence became an integral part of our struggle. If this philosophy had not emerged, by now many streets of the South would, I am convinced, be flowing with blood. And I am further convinced that if our white brothers dismiss as "rabble rousers" and "outside agitators" those of us who employ nonviolent direct action, and if they refuse to support our nonviolent efforts, millions of Negroes will, out of frustration and despair, seek solace and security in black nationalist ideologies--a development that would inevitably lead to a frightening racial nightmare. Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself, and that is what has happened to the American Negro. Something within has reminded him of his birthright of freedom, and something without has reminded him that it can be gained. Consciously or unconsciously, he has been caught up by the Zeitgeist, and with his black brothers of Africa and his brown and yellow brothers of Asia, South America and the Caribbean, the United States Negro is moving with a sense of great urgency toward the promised land of racial justice. If one recognizes this vital urge that has engulfed the Negro community, one should readily understand why public demonstrations are taking place. The Negro has many pent up resentments and latent frustrations, and he must release them. So let him march; let him make prayer pilgrimages to the city hall; let him go on freedom rides -and try to understand why he must do so. If his repressed emotions are not released in nonviolent ways, they will seek expression through violence; this is not a threat but a fact of history. So I have not said to my people: "Get rid of your discontent." Rather, I have tried to say that this normal and healthy discontent can be channeled into the creative outlet of nonviolent direct action. And now this approach is being termed extremist. But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." Was not Amos an extremist for justice: "Let justice roll down like waters and righteousness like an ever flowing stream." Was not Paul an extremist for the Christian gospel: "I bear in my body the marks of the Lord Jesus." Was not Martin Luther an extremist: "Here I stand; I cannot do otherwise, so help me God." And John Bunyan: "I will stay in jail to the end of my days before I make a butchery of my conscience." And Abraham Lincoln: "This nation cannot survive half slave and half free." And Thomas Jefferson: "We hold these truths to be self evident, that all men are created equal . . ." So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary's hill three men were crucified. We must never forget that all three were crucified for the same crime--the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists. I had hoped that the white moderate would see this need. Perhaps I was too optimistic; perhaps I expected too much. I suppose I should have realized that few members of the oppressor race can understand the deep groans and passionate yearnings of the oppressed race, and still fewer have the vision to see that injustice must be rooted out by strong, persistent and determined action. I am thankful, however, that some of our white brothers in the South have grasped the meaning of this social revolution and committed themselves to it. They are still all too few in quantity, but they are big in quality. Some -such as Ralph McGill, Lillian Smith, Harry Golden, James McBride Dabbs, Ann Braden and Sarah Patton Boyle--have written about our struggle in eloquent and prophetic terms. Others have marched with us down nameless streets of the South. They have languished in filthy, roach infested jails, suffering the abuse and brutality of policemen who view them as "dirty nigger-lovers." Unlike so many of their moderate brothers and sisters, they have recognized the urgency of the moment and sensed the need for powerful "action" antidotes to combat the disease of segregation. Let me take note of my other major disappointment. I have been so greatly disappointed with the white church and its leadership. Of course, there are some notable exceptions. I am not unmindful of the fact that each of you has taken some significant stands on this issue. I commend you, Reverend Stallings, for your Christian stand on this past Sunday, in welcoming Negroes to your worship service on a nonsegregated basis. I commend the Catholic leaders of this state for integrating Spring Hill College several years ago. But despite these notable exceptions, I must honestly reiterate that I have been disappointed with the church. I do not say this as one of those negative critics who can always find something wrong with the church. I say this as a minister of the gospel, who loves the church; who was nurtured in its bosom; who has been sustained by its spiritual blessings and who will remain true to it as long as the cord of life shall lengthen. When I was suddenly catapulted into the leadership of the bus protest in Montgomery, Alabama, a few years ago, I felt we would be supported by the white church. I felt that the white ministers, priests and rabbis of the South would be among our strongest allies. Instead, some have been outright opponents, refusing to understand the freedom movement and misrepresenting its leaders; all too many others have been more cautious than courageous and have remained silent behind the anesthetizing security of stained glass windows. In spite of my shattered dreams, I came to Birmingham with the hope that the white religious leadership of this community would see the justice of our cause and, with deep moral concern, would serve as the channel through which our just grievances could reach the power structure. I had hoped that each of you would understand. But again I have been disappointed. I have heard numerous southern religious leaders admonish their worshipers to comply with a desegregation decision because it is the law, but I have longed to hear white ministers declare: "Follow this decree because integration is morally right and because the Negro is your brother." In the midst of blatant injustices inflicted upon the Negro, I have watched white churchmen stand on the sideline and mouth pious irrelevancies and sanctimonious trivialities. In the midst of a mighty struggle to rid our nation of racial and economic injustice, I have heard many ministers say: "Those are social issues, with which the gospel has no real concern." And I have watched many churches commit themselves to a completely other worldly religion which makes a strange, un-Biblical distinction between body and soul, between the sacred and the secular. I have traveled the length and breadth of Alabama, Mississippi and all the other southern states. On sweltering summer days and crisp autumn mornings I have looked at the South's beautiful churches with their lofty spires pointing heavenward. I have beheld the impressive outlines of her massive religious education buildings. Over and over I have found myself asking: "What kind of people worship here? Who is their God? Where were their voices when the lips of Governor Barnett dripped with words of interposition and nullification? Where were they when Governor Wallace gave a clarion call for defiance and hatred? Where were their voices of support when bruised and weary Negro men and women decided to rise from the dark dungeons of complacency to the bright hills of creative protest?" Yes, these questions are still in my mind. In deep disappointment I have wept over the laxity of the church. But be assured that my tears have been tears of love. There can be no deep disappointment where there is not deep love. Yes, I love the church. How could I do otherwise? I am in the rather unique position of being the son, the grandson and the great grandson of preachers. Yes, I see the church as the body of Christ. But, oh! How we have blemished and scarred that body through social neglect and through fear of being nonconformists. There was a time when the church was very powerful--in the time when the early Christians rejoiced at being deemed worthy to suffer for what they believed. In those days the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. Whenever the early Christians entered a town, the people in power became disturbed and immediately sought to convict the Christians for being "disturbers of the peace" and "outside agitators."' But the Christians pressed on, in the conviction that they were "a colony of heaven," called to obey God rather than man. Small in number, they were big in commitment. They were too God-intoxicated to be "astronomically intimidated." By their effort and example they brought an end to such ancient evils as infanticide and gladiatorial contests. Things are different now. So often the contemporary church is a weak, ineffectual voice with an uncertain sound. So often it is an archdefender of the status quo. Far from being disturbed by the presence of the church, the power structure of the average community is consoled by the church's silent--and often even vocal--sanction of things as they are. But the judgment of God is upon the church as never before. If today's church does not recapture the sacrificial spirit of the early church, it will lose its authenticity, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. Every day I meet young people whose disappointment with the church has turned into outright disgust. Perhaps I have once again been too optimistic. Is organized religion too inextricably bound to the status quo to save our nation and the world? Perhaps I must turn my faith to the inner spiritual church, the church within the church, as the true ekklesia and the hope of the world. But again I am thankful to God that some noble souls from the ranks of organized religion have broken loose from the paralyzing chains of conformity and joined us as active partners in the struggle for freedom. They have left their secure congregations and walked the streets of Albany, Georgia, with us. They have gone down the highways of the South on tortuous rides for freedom. Yes, they have gone to jail with us. Some have been dismissed from their churches, have lost the support of their bishops and fellow ministers. But they have acted in the faith that right defeated is stronger than evil triumphant. Their witness has been the spiritual salt that has preserved the true meaning of the gospel in these troubled times. They have carved a tunnel of hope through the dark mountain of disappointment. I hope the church as a whole will meet the challenge of this decisive hour. But even if the church does not come to the aid of justice, I have no despair about the future. I have no fear about the outcome of our struggle in Birmingham, even if our motives are at present misunderstood. We will reach the goal of freedom in Birmingham and all over the nation, because the goal of America is freedom. Abused and scorned though we may be, our destiny is tied up with America's destiny. Before the pilgrims landed at Plymouth, we were here. Before the pen of Jefferson etched the majestic words of the Declaration of Independence across the pages of history, we were here. For more than two centuries our forebears labored in this country without wages; they made cotton king; they built the homes of their masters while suffering gross injustice and shameful humiliation -and yet out of a bottomless vitality they continued to thrive and develop. If the inexpressible cruelties of slavery could not stop us, the opposition we now face will surely fail. We will win our freedom because the sacred heritage of our nation and the eternal will of God are embodied in our echoing demands. Before closing I feel impelled to mention one other point in your statement that has troubled me profoundly. You warmly commended the Birmingham police force for keeping "order" and "preventing violence." I doubt that you would have so warmly commended the police force if you had seen its dogs sinking their teeth into unarmed, nonviolent Negroes. I doubt that you would so quickly commend the policemen if you were to observe their ugly and inhumane treatment of Negroes here in the city jail; if you were to watch them push and curse old Negro women and young Negro girls; if you were to see them slap and kick old Negro men and young boys; if you were to observe them, as they did on two occasions, refuse to give us food because we wanted to sing our grace together. I cannot join you in your praise of the Birmingham police department. It is true that the police have exercised a degree of discipline in handling the demonstrators. In this sense they have conducted themselves rather "nonviolently" in public. But for what purpose? To preserve the evil system of segregation. Over the past few years I have consistently preached that nonviolence demands that the means we use must be as pure as the ends we seek. I have tried to make clear that it is wrong to use immoral means to attain moral ends. But now I must affirm that it is just as wrong, or perhaps even more so, to use moral means to preserve immoral ends. Perhaps Mr. Connor and his policemen have been rather nonviolent in public, as was Chief Pritchett in Albany, Georgia, but they have used the moral means of nonviolence to maintain the immoral end of racial injustice. As T. S. Eliot has said: "The last temptation is the greatest treason: To do the right deed for the wrong reason." I wish you had commended the Negro sit inners and demonstrators of Birmingham for their sublime courage, their willingness to suffer and their amazing discipline in the midst of great provocation. One day the South will recognize its real heroes. They will be the James Merediths, with the noble sense of purpose that enables them to face jeering and hostile mobs, and with the agonizing loneliness that characterizes the life of the pioneer. They will be old, oppressed, battered Negro women, symbolized in a seventy two year old woman in Montgomery, Alabama, who rose up with a sense of dignity and with her people decided not to ride segregated buses, and who responded with ungrammatical profundity to one who inquired about her weariness: "My feets is tired, but my soul is at rest." They will be the young high school and college students, the young ministers of the gospel and a host of their elders, courageously and nonviolently sitting in at lunch counters and willingly going to jail for conscience' sake. One day the South will know that when these disinherited children of God sat down at lunch counters, they were in reality standing up for what is best in the American dream and for the most sacred values in our Judaeo Christian heritage, thereby bringing our nation back to those great wells of democracy which were dug deep by the founding fathers in their formulation of the Constitution and the Declaration of Independence. Never before have I written so long a letter. I'm afraid it is much too long to take your precious time. I can assure you that it would have been much shorter if I had been writing from a comfortable desk, but what else can one do when he is alone in a narrow jail cell, other than write long letters, think long thoughts and pray long prayers? If I have said anything in this letter that overstates the truth and indicates an unreasonable impatience, I beg you to forgive me. If I have said anything that understates the truth and indicates my having a patience that allows me to settle for anything less than brotherhood, I beg God to forgive me. I hope this letter finds you strong in the faith. I also hope that circumstances will soon make it possible for me to meet each of you, not as an integrationist or a civil-rights leader but as a fellow clergyman and a Christian brother. Let us all hope that the dark clouds of racial prejudice will soon pass away and the deep fog of misunderstanding will be lifted from our fear drenched communities, and in some not too distant tomorrow the radiant stars of love and brotherhood will shine over our great nation with all their scintillating beauty. Yours for the cause of Peace and Brotherhood, Martin Luther King, Jr.
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Bare Hand Fishing | Hobby and gaming blog, mainly about the grim darkness of 40K... With chaos army in tow, I journeyed to my slight northeast to partake in the second annual CtA GT...Come and see how it turned out! Having completed a somewhat-recent RT tournament, I found an army that was fun to build and had a few nasty surprises. It consisted of: -Spearhead Detachment with Abaddon (Warlord) and 3 squads of oblits -Outrider Detachment with a Death Guard daemon prince (sword and plague spitter), 3 foetid-bloat drones (2 with spitters; one with heavy blight launcher), and a Foul Blightspawn -Superheavy Auxiliary Detachment with one renegade knight with reaper chainsword, thermal cannon and ironstorm missile launcher. I unfortunately don't get a lot of practice games in these days; since I had some experience with this list, I opted to run with it. I decided to make some modifications based off of my experiences. Since the knight died quickly each game, I replaced the rather lackluster thermal cannon with a cheaper thunderstrike gauntlet, and then added a small squad of cultists with the remaining points. I wanted to work in a sorcerer for Death Hex, but I figured I could spend a CP to use the Chaos Familiar stratagem to swap out my daemon prince's spell for Death hex, as needed. My army: Abaddon sporting a clothespin on his nose The tournament itself utilized missions based on the Warzone Atlanta mission set, and final standings were also heavily influenced by a painting score and sportmanship score, respectively. Game 1 vs Chris' Drukhari, consisting of a Drukhari *Prophets of the Flesh* battalion (Haemonculus, Urien, wracks and talos), a *Kabal of the Black Heart* battalion (Archons, Kabalite warriors, Ravagers and venoms), and an *Altioch* Craftworlds supreme command detachment (a farseer and two spiritseers) Mission 1: Secure the Center - Primary = 3 Siege and Hold objectives scored at the end of game; Secondary = Select a single battlefield role from opponent's army and kill as many as possible to get points; Tertiaries: alternative first blood, slay the warlord, linebreaker Deployment: Front-line Assault I chose Chris' Venom transports as my secondary, as there were quite a few of them and I figured I would be targeting them anyways. For his part, he selected my obliterator units. I plopped my knight in the middle with a drone and the foul blightspawn nearby and in cover. with the remaining drones and dp hiding out on my right flank, while the cultists made themselves invisible on the left, chest-deep in terrain. Abaddon and the Oblits stayed in reserve. Chris went first and proceeded to strip my knight of all but a handful of wounds. I in turn moved up everything else, leaving the cultists hiding out for a later turn. I also decided to drop all of my oblit squads and Abaddon in my startzone, which allowed me to remove 2 venoms and quickly pick up some secondaries, while the drones picked away at the approaching Talos. So many targets, so few guns! Turn 2, Chris easily dropped my knight...Who in turn blew up and dished out a ton of wounds to practically all of his army. Unfortunately for me, I could not roll more than 1-2 mortal wounds for each unit (other than my own...ha), so he ended up with a ton of dice-wound markers to train around the field. In hindsight, the logistics of it made the actual explosion a bit anti-climatic! Just look at all of those wound markers! Unfortunately, all it did was piss off the space elves... My daemon prince and drones took some mortals as well, but they were able to stick around and reduce the Talos squads and a couple of Chris' HQs before succumbing to the potent volleys. The oblits and eventually Abaddon were also taken down, leaving me with only my cultist squad hiding out for a desperate gambit. Chris forgot about them and moved most of his remaining units towards my startzone to nab objectives on turn 5. Come turn 6, I used Tide of Traitors to drop in on his objective, shoot away a couple of Wracks who were squatting on said objective, and then make the 9" charge into them, as glorious cultists often do. Unfortunately for me, Chris was able to make a 10" charge and get one of his Archons into combat with the cultists on his final turn, flushing them off of the table and tabling me at the eleventh hour. Final score: 25 to 11, loss to me Game 2 vs Ben's House Hawkshroud Knight Lances Knight Gallant warlord, Knight Gallant, Knight Crusader, Knight Preceptor, Armiger Warglaive x2 Mission 2: Take and Move, consisting of objectives scored after turn 2 onwards, followed by table quarters as secondaries. Deployment: Front-line Assault What to say about this game? It was a blast, but it was a tale of sorrow and some ill-fated tragedy for m army, turning into a lethal version of 'cat and mouse'. Ben loaded up the middle with his knights, while my brave chaos knight faced them down with drones and the foul blightspawn in support. Ben went first and unleashed hell on my army, killing a drone, injuring another, and putting a few wounds on my knight. Rest in peace, little friend He then charged into my knight with one of his gallants; due to the Blightspawn's revolting stench ability, I was able to intercept combat with my knight and swing back...And whiffed on EVERY ATTACK. Ben then easily smacked it into submission, where it exploded and further damaged my army. The masters of chaos are indeed fickle. On my turn, I again dropped the obliterators on my side of the board, blowing away an armiger and severely injured another. Despite taking fire from the oblits, Ben shuffled a gallant into my objective-holding cultists while charging his battlecannon/avenger wielding knight into my hiding cultists who were intent on making a run for a nearby objective The first knight fell shortly to oblits, while the later was able to stay out of range and rack up primaries. From here, Ben shuffled his remaining knights away from my oblits, who in turn slowly ambled after him in order to dislodge them...But to no avail. When turn six dropped, Ben claimed the victory, 17 to 12 in a close and nasty game. Good stuff! Pickling livers since 1992... Game 3 vs Nick's Iron Warriors Slaanesh list: Battalion with Helwright on Dark Abeyant (warlord), daemon prince, 2 40-man melee cultist blobs, 1 squad of chaos space marines; 1 Spearhead detachment with chaos lord on Bike and 3 predators; 1 Aquila Strongpoint with vortex missile battery. Mission 3: Clear the Path - Primary = Kill points/Prioritized Targets; Secondary = Relic Deployment: Hammer and Anvil Nick had a good claim on the relic, with his fearless infantry blobs. Still, I was hellbent on continuing my tradition of rocking the secondaries and resolved to nab it early. I chose his 3 predators as my prioritized targets, while he chose my obliterators in return. I planned on going high diddle diddle right up the middle with my knight and drones, targeting his cultists and trying to wipe them out before they tide back. Nick went first and advanced up to the relic with his blobs. He then fired his vortex missile and did an astounding 35 mortal wounds to my knight...Who luckily did not explode this game. Outside of that rotten fortune, his shooting was relatively obscure on account of most of my army hiding out. Mere seconds before my knight goes bye-bye... I pushed forward and flamed out the cultists with drones and the daemon prince, while my oblits dropped in and unloaded everything at the predators...And failed to kill even one. Nick responded my tearing up something with a vortex missile (drone, perhaps?), and thinning out my oblits with the predators. In turn, I was able to charge into his biker lord, killing him, and then removing all but a handful of cultists. Unfortunately, not enough to keep Nick from tiding into my backline. The Helwright grabbed the relic and moved towards the predators; however, the Blightspawn lit up a predator and then joined Abaddon, the prince and drones, along with my remaining cultists, multi-charged into them and was eventually able to drop everything in CC, the old-fashioned chaos way. I was able to take possession of the relic, but lost the drones to shots from the Aquila and remaining cultists, and eventually Abaddon to the cultists in my backline (although he tied them up for a couple of turns and thinned them out nicely). Taking the relic, while Abaddon holds off the cultist swarm, alone and unfettered. Come turn 6, I had the relic, with only my Foul Blightspawn left alive. The secondary was mine, but Nick inched me out on the primary, along with earning one two more tertiaries. The final cut was a loss, 18 - 11 Going into day 2, it is not an understatement to say that I was not the most motivated player in the tournament at this point. I was having fun, for sure, but at this point, one starts to consider going for the bottom spot merely to achieve something unique, if anything. Nick, basking in the victory. Game 4 vs Bjorn's Space Wolves/Imperial Knights: Space Wolves Battalion - Harald, Wolf lord and priest, grey hunters, sword-and-board dread and wulfen; Wolves Supreme Command detachment - 3 rune priests with jump packs; Superheavy Auxiliary detachment - Knight Castellan, Household Raven Mission 4: Seek and Destroy - Primary = end of game objectives; Secondary = Percentage kill points. Deployment: Hammer and Anvil Bjorn was rocking a rather nasty build, with a ton of melee threats mixed up with some solid shooting and psychics. I went first, reserved the oblits and Abaddon, and just rushed everything forward with wanton abandonment. My shooting was mainly out of range, although the bloat drone dinged a wound here and there with his heavy blight launcher (underrated, IMHO). Bjorn's shooting was a bit lackluster, but he responded by pulling off a charge with his ven dread into a drone, slapping a few wounds in the process. My knight made a bee line for Bjorn's knight, weathering a ton of shooting and losing wounds left and right, while my prince and drones positioned to take on the ven dread. Abby and oblits dropped in on my left, close enough to try and push some shots into the knight - Bjorn immediately dropped a stratagem to shoot at one squad of oblits when they arrived - he took out the slaanesh-marked oblits, which understandably stymied my firepower. Still, I was able to damage his knight somewhat. The dread was removed, but my knight failed his charge. The wulfen engaged my knight and wrapped into some nearby oblits - the wulfen would eventually fall to Abaddon, but not before thinning out the oblits and my knight (who did not explode). Bloat drones targeted rune priests, removing one but getting slapped around by the remaining. My knight could not make this charge... Bjorn's nasty little firebase of death and fangs A drone was able to deliver the final shot on Bjorn's knight, but at this point I did not have much left to contest objectives (in my defense, neither did he): I owned the objective in my startzone and nabbed the middle, but Bjorn's wolf lord (with the Bloodstone/Wulfenstone, what-the-fugever-it-is-called..damned thing is nasty) and wolf priest were able to kill off my remaining oblits and the daemon prince, and stretch out a Grey Hunter squad just enough to nab a key objective. When the fur settled, Bjorn took the win 25 - 17. We had at least 2-3 turns without nary a kill, but when death came to visit, it came in spades. As such, it got messy in the end, and it was a fun game. As with all of my opponents, Bjorn was a fun one; he is a wellspring of knowledge on the game, and he helps to run a podcast called Dangli Boys, which is a great listen if you are looking for some audible candy. Game 5 vs Trenton's beautiful Imperial Guard army - Tank commanders, infantry, scions, bullgryns, mortar teams, a beefy shadowsword and a sassy lil astropath. Mission 5: Seize Control - Primary = siege and hold objectives; Secondary = Kill Points. Deployment: Hammer and blasted Anvil So, playing IG on Hammer and Anvil can be an exercise in humility; couple that with the point neither Trenton nor I had yet to win a game, and you get an aura of desperation on my part countered by Trenton's skeptical notion of blowing me off of the map. I got real tactical in my deployment: I just laid it all in the open and on the front edge of my startzone. However, I chickened out last-minute and placed Abby and the oblits into teleport reserves. Look upon this highly tactical deployment and despair! Objectives be damned; I was focusing on secondaries and not much else. Kill or be killed, all in the name of that wooden spoon award bestowed upon last place! As befitting my deployment, Trenton went first and blew my cultists to smithereens, earning a tertiary but sparing some of my other units some shots. He kept his Shadowsword and scions in reserve and just blasted away, damaging a drone with mortars. I advanced up on turn 1 and did not do much else. Turn 2 saw the Shadowsword drop in and pound my knight, which miraculously lived! Drones tied up a gatling russ while the ironstorm picked away at some embedded mortars. My opponent kept his scions in reserves, whilst I dropped in my oblits and blasted the shadowsword off of the board. My knight somehow survived the shadowsword's pounding... While the oblits drop in and removed it from the table. They bring tears to my eyes... Trenton dropped his scions in on turn 3 to cap my objectives; an oblit unit quickly removed one unit of scions, but the others hunkered down out of sight and got out their hip flasks - their job was done. Trenton continued picking away at my units, and he pushed forward with his bullgryns and priest, all the while capping primaries. For the emperor, and free soup! No sweat: I stomped his priest into a paste and put a dent in the bullgryns before my knight finally died (no explosion), while my drones and daemon prince targeted the units on Trenton's right flank. Got my stomping shoes on. The astropath drew her laspistol and snapped a couple of blind shots before getting pasted by the daemon prince, and my drones went to work in tying up guardsmen while the oblits lumbered forward with slowly thinning numbers. To summarize: he capped objectives while my units slaughtered what they could. Despite my command of the secondaries, Trenton quite handily won the match 28 - 13. In hindsight, I should have just started my oblits on my startzone to finalize the loss...But I just could not bring myself to do it ha - It was a great game, and we had a ton of laughs to end our tournament adventure on a high note. BCP points-wise, I ended up in last place. However, factoring in paint score popped me up to 17th place, which denied the wooden spoon to me but I reckon restored a small shred of dignity to my 40k namesake. Now, I obviously am not going to sing on the rooftop for the performance of my army. But, I still want to push out a grade for each of my units: Abaddon: B+ - Abby was a beast in combat, and the rerolls for Oblit shooting is always worth the points. I still think he needs either large cultist blobs, or more CP for stratagems such as the Khorne 'fight-again' one, but he did not disappoint too much, outside of one game. I think it is worth having a Slaanesh sorcerer give him Feel no Pain as well, but that went against the theme of my army (well, outside of one unit of oblits with the slaanesh mark; at least they still looked nurgley). Cultists: B - They drew fire and squatted on objectives where applicable. I did not ask for much from them, and in return they did not give me much...Only precisely what I expected. Obliterators: B+ - The mark of Nurgle was purely for theme, as that is how my oblits are painted up. However, the slaanesh-marked ones are obviously the way to go, unless I plan on adding a Feculent Gnarlmaw anytime soon (I don't). Their shooting with Abaddon is almost always potent, outside of one game where they could not kill a predator. But with their inherent variance in shot power, that is to be expected at times. Daemon Prince with Plaguespitter/sword: C+ - just not enough attacks to make it worthwhile, and the plaguespitter is usually not enough shots to make it worthwhile, either. I don't think I would run this configuration again unless I was running 2 princes kitted out with the spitter/sword, along with 3 drones, and melting large troop blobs to the ground. I also generally swapped out his one spell with Death Hex for 1 CP, although Plague Wind helped out in thinning out cultists in game 3. Drones with spitters: B+ - Good for blasting down infantry and even pinging wounds on wounded vehicles, these guys are always good to me. Next time, I will try to run a Nurgle Daemons detachment for Epidemius and healing, although that really blends out the composition of this list. Drone with Heavy Blight Launcher: A- - This guy is just a good loadout for me. Even just 1 or 2 successful wounds with his gun will hurt practically any target, and keeping him close to the prince makes him a bit more accurate. I feel this is an underrated loadout for armies that don't have a ton of shooting. I shall keep him in my lists. Foul Blightspawn: B - When he is hot, he can melt anything (Leman Russes, knights, etc). He was lackluster in my last tournament, where I managed to roll less than 4 for his weapon's strength; however, he was on fire a bit more this time around, hitting clutch shots when needed. I would probably run 2 next time, if I have points to spare. Knight: B- - I took him to draw fire, which he did quite well. The Ironstorm is really only good against mortar teams that like to hide out of sight. I still prefer this build over the thermal cannon solely for the additional attack and WS, as when he gets into combat, and does not whiff, he cleans house. I think that he does not fit well in my particular army, which is more a knock on his synergy rather than the actual ability. In short, he was fun to watch blow up, if anything. If one can afford to reroll the explosion, he makes his points back if one can blow him up when surrounded by enemy units...So there may be something in that vein that keeps him in my list (but only if I can get more CP, as I was only rolling with 7). Wrapping up, I enjoyed the tournament immensely, and kudos to Chandler and his team for pulling off a fun weekend, where even the last place player looks forward to next year's event. I had a great time, met some new friends, and was able to hand out some new stuff I have been working on, such as custom bases, game organizers, and other miscellany. Good times!
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Path To Peak Health | Solve the Puzzle & Regain Your Health Hi, I'm John and this website is about how I am recovering after many years of trying to fix a 'difficult to diagnose, difficult to treat 'low energy / mineral imbalances / possible toxicity' type disorders commonly labeled as Chronic Fatigue Syndrome, Post Viral Fatigue CFS, M.E, Fibromyalgia, Psychosomatic etc . After a roller-coaster 15 years that involved too much unnecessary suffering, I'm finally starting to improve and want to share what is working for me. Its very easy to get confused with different people advising different solutions. I am constantly learning and improving my own recovery program. My Blog page has the latest updates. If you have experienced the indignity and futility of mainstream medicine trying to fix something 99% of them do not understand or know about, then I'm sure what I've learned and dealt with can help anyone else in a similar situation. After visiting over 80 health professionals and frustratingly going around in circles, I've come across some effective healing strategies. These were my symptoms a few years go. I've since improved and I continue to. Brain Fog, Blood Sugar Issues Parasites and food cravings Systemic candida Digestives problems Adrenal Exhaustion Extreme tiredness and lethargy Bouts of Anxiety and Depression for no obvious reason Poor stress tolerance Muscle pain and weakness, Eventual Intolerance to Carbohydrates Temperature regulation issues Chronic Sinus and Tinnitus Copper Toxicity Elevated Mercury and Lead Levels No real energy - I relied on willpower and adrenaline. Weight changes. Poor Balance Eyesight issues. Sensitive to bright lights, slow to focus Weak nervous system - no resilience to stress Memory issues - like being unable to find correct words and forget words you shouldn't. Emotionally 'not yourself' and overly sensitive Easily agitated / Irritability Unrefreshing sleep Severe Nutrient Imbalances Feeling of being spaced out, in a weird world of my own Inability to calm down - living in flight-or-fight mode I could go on - yes, I was in bad shape. I want to develop a basic protocol and guidelines specifically for these hard to treat illnesses. There are too few practitioners that really know what to do. Perhaps you've been diagnosed with illnesses that you know just don't seem correct. Yes, symptoms may overlap and you may have all the symptoms of a particular illness but what was the cause of it? That's what a lot the health 'pros' can't tell you. They want to help but do not have the knowledge and experience. They don't specialize in finding out and treating the causes but tend to only treat symptoms. Even if test results come back with a diagnosis, it's treating it that is the problem. A lot of it is experimentation which can make you worse. Below I've listed some of the treatments I tried. Usually I got zero improvement and sometimes things backfired and I felt even worse. Anti everything - anti-biotics, Viral, Parasite, Anxiety, Depressants. A merry go round of pills. B12 shots, Vitamins and Minerals supplements. Tens of thousands of dollars on these Various off-the-shelf Heavy Metal Detox products. Mercury, Lead, Arsenic and Copper were elevated on my tests. Removal of amalgam fillings. Acupuncture and other Chinese Medicine treatments Rife Machine. Mickel Therapy. Meditation. Various techniques. Blessed Herbs Colon detox/cleanse. Quite an experience but no lasting benefits. Colonics DHEA therapy. The Lightning Process. 3 day course with Ian Cleary. DNRS - only partially to be fair Autonomic Response Testing. Dr Jacques Imbeau. Saunas. Standard and Far-Infrared. Hair and urine tests. Various companies and their associated treatment plans. Nutritional Balancing - Dr Wilson Psychiatrists and Psychologists. Had no clear solutions and usually made things worse. Diets galore - Alkaline, No/low carb, Fasting, Juicing. Paleo. Exercise regimes. Neurotransmitter treatment. e.g. Neuroreplete. Mahakari - spiritual Earthing -Going Barefoot, grounded bed sheet. Alpha-Stim neurotransmitter balancing. Gupta Technique - similar to Lightning Process but more comprehensive Chelation Therapy - DMPS, DMSA, EDTA, NDF and more.. I'm not saying that these products and treatments do not work, the trick is what order do you do them in. A lot of people will not tolerate some of these powerful products unless they have some degree of health and resilience. Below: Back in April 2008 - still no better after all these supplements. For chronic illnesses, taking supplements without proper testing will most likely will not get the job done. If you don't know exactly what supplements you need, don't waste your money because you could be making things worse. Sometimes it's a case of 'the harder you try, the worse you get'. There were some desperate times. It felt like someone was playing a cruel joke on me, except this one just wouldn't end. I felt like a guinea pig doing research for some health study. I could see the funny side of it (sometimes) and humour became a coping strategy but the result of all these endless symptoms and treatments was that I lost a lot. Jobs, Money, Friends, Long term Relationship, Pride, Dignity, Confidence and very nearly my life a number of times. I was just existing in my own world of pain, invisible to the world. Not only does anyone suffering these long term health issues have to put up with the everyday symptoms but it's the more damaging effects on life that really start to make things hard. Life gets smaller and smaller. The harder I tried, the worse I got. It was like being stuck in quicksand up to my neck and if I made an effort to get out I just sunk further down. I was going down a spiral and was in such bad shape I was sure I was slowly dying. There were 2 or 3 years where I just existed; just hoping things would turn around for the better. People would say I looked well and it would nearly floor me, it just seemed so incomprehensible that I could feel so bad and still 'look' well. I didn't know what to do and nobody else seemed to either. It was an incredibly lonely time, in my own little world and pretending to be better shape than I actually was so no-one worried too much. This meant that people would question me more and be suspicious about what was wrong with me but overall it worked out better for everyone. Some people got angry, they wanted answers but I had none. All I could do was keep trying and searching because no one else could help. It was a long lonely journey that tested me way beyond what I thought my limits were. Teetering on the edge for sometimes years at a time wasn't a nice place to be. I thought if I ever got out of this then I would pass what I learned on to others. I know the level of suffering people are going through. I kept dragging myself off to doctors and health gurus realizing they probably couldn't help. I kept searching the Internet for solutions and eventually found people and treatments that did help. I started to join the dots --- Chronic Illness - How It happens (as far as I know ) --- 1: Various forms of Stress compromise the immune system, create mineral/nutrient imbalances and affect the stress response system. This could be from your environment, toxins, relationship issues, not knowing what you want, poor decision making, underlying infections, nutritional deficiencies, parasites, heavy metals, post traumatic issues, genetic problems, chronic underlying stress, and some bad luck thrown in. 2: Immune system is overwhelmed and struggles to recover. 'Stress center' Glands are over stimulated/out of whack. A vicious circle starts. The straw that breaks the camel's back. It could be a virus, alcohol or drugs, an accident or any traumatic event that an already compromised system cannot handle and therefore goes into emergency mode where the immune and nervous system can get stuck in the 'ON' position. The body is in constant stress mode and never gets a chance to 'rest and digest'. It becomes overwhelmed. 3:The body's natural defenses are down and all sorts of other issues start happening. Secondary illnesses start occurring such as candida, more toxicity and it's many effects, pain disorders etc. Toxins cannot be dealt with properly, so they are stored. Nutrients can't be readily absorbed as well as they should be. Adrenal glands are working overtime to compensate for the lack of natural energy. Running on adrenaline can last a long time but eventually the crash will come. At a mitochondrial level, your billions of little engines become dysfunctional. It is all these secondary issues that can take your focus off the actual cause. Rest and good food and a positive attitude usually will not resolve this 4: Concerns about the illness are magnified and anxiety and depression become an issue. Worrying about symptoms create more symptoms and this keeps the cycle going. The adrenaline eventually causes physical, mental and emotional fatigue. All these symptoms and effects start getting the attention, instead of what caused it all. The reality is that not many people will deal with what caused it all or have no idea how to. Every case seems to have different causative factors. This epidemic of stress, too much fake light and stimulus, chronic toxicity issues and severe nutrient imbalances is only getting worse. People become dysfunctional at a cellular level and it's not something a good nights rest, medication or a holiday can usually fix. My issues were and still are to some degree - chronic acidosis, stubborn infections/virus, and toxicity. Perhaps some lead or mercury was the primary cause, or perhaps it was a combination of factors. I would guess toxicity and unhealthy lifestyle. Modern medicine does not agree with me but also cannot provide any solutions for me. Going straight for the toxins did not work for me, I could not tolerate the detox products. I've had to rebuild my systems - gut, thyroid, liver so I can tolerate the stuff that actually remove these toxins. The rebuild process in itself does remove some of the toxicity. It's a tricky process, straight forward but not easy at times. And it takes time, this isn't the 7-day miracle detox you can buy at the chemist; to use car restoration terms - this is from the ground up a "full rebuild". It's a lifestyle that I no choice about. Health had to become the priority and for years I kept putting things ahead of it. My latest updates on my protocol are on the BLOG page. An eventual program in e-book form is the goal. Contact me if you have any questions Towards better health, John
Faith & Film Welcome to Faith and Film! It is our desire to glorify Christ by critically and scripturally engaging the movies created by our culture. Too often people watch movies as passive observers treating the stories in movies as mere entertainment without giving due attention to what is being presented. We believe that every expression of art, whether…
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Assisted Suicide - Information on right-to-die and euthanasia laws and history assistedsuicide.org - website of Euthanasia Research & Guidance Organization (ERGO) and Derek Humphry, Hemlock Society founder and Final Exit author. Assisted-Suicide Blog. Essays on physician assisted suicide, right to die and euthanasia law, Dr. Jack Kevorkian, Hemlock Society, Dignitas, Oregon Death with Dignity act, glossary of terms used in death and dying. Final Exit PDF eBook, Final Exit on DVD Video, and Final Exit Addendum Supplement. Euthanasia World Directory. Information resource on world suicide laws, physician assisted suicide, assisted voluntary euthanasia, and self-deliverance. Books, eBooks, eDocs, documents, DVD and VHS video and help literature. Visit finalexit.org for Final Exit paperback book and eBook PDF download, Final Exit Addendum Supplement. Practicalities of Self-Deliverance and Assisted Suicide for the Dying. Join ERGO membership and contribute at ERGO Store. Books and book titles include Final Exit, Good Euthanasia Guide, Good Life Good Death, Jeans Way, Let Me Die Before I Wake, Lawful Exit. Topics include helium bag method, suicide laws, choices in dying, Dr Kevorkian, doctor death, NuTech, peaceful pill, living will, doctor assisted suicide, end of life choices, compassion and choices, terminal illness, terminally ill, advance directive, death and dying.
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Traditional Catholic Priest | Mater Dei, Ora Pro Nobis Over the last two years I think I have posted only a handful of posts that were not something directly from a saint. The purpose of this was two fold. The first reason is that you can't ever err when you are passing down what was handed to us so directly posting from the saints is always safe to do. The second reason is writing a quality blog post that is objective, factually accurate, glorifying to God and staying away from opinion takes a lot of time and time isn't something I have a lot of. Because of the above, I've stuck with the saints. This post, however, isn't going to stick with my normal. I wasn't really wanting to write this post, but it seems the time is ripe so here it goes. I would also like to provide the reader with a fair warning that this post is very long so if you can soldier through it I applaud you. Recently, a reader of this blog brought to my attention that Ann Barnhardt linked to a post I wrote in September of 2017. This post was my position on the man commonly known as Francis. At that time, I outlined my position on his pontificate and I was in full agreement with Ann and a few others and posted it back then. I thought, then, that the objective evidence was more than enough to prove the case that Francis is an antipope and a usurper and I still hold this opinion today. So far so good - so why a new post? Glad you asked. As I stated, I still believe Francis is an antipope but I do so now not from anything Benedict did but for much different reasons. These reasons are all objective - all based on the teachings of the church, the doctors of the church the popes, etc. In short, all identify exactly what Francis is without the need or worry about what Benedict "meant" when he "resigned". Fr. Jerome posted something a few weeks back outlining why he thinks the resignation of benedict was invalid and is still the pope, and today, ill post something that can show definitively that Francis is not the pope nor could ever have been. It all starts with the fiat. …... Our Lady's words are our constant aspirations "be it unto me according to thy will.'' This should encapsulate all that we think, all that we do, all that we accept and all that we reject. The will of God should always be our guide in all things. With this in mind, let's start covering some Church History. We KNOW for a fact that Our Lord established His Church - the spotless bride of Christ - and commissioned St. Peter and the apostles to do four things: Go into all the world Preach the Gospel Baptize Teach them to follow all the commandments from God We also know that he told our first Pope, St. Peter that he was given the keys to the kingdom and whatsoever he bound on earth was bound in heaven and whatsoever was loosed on earth was loosed in heaven and "he who hears you, hears Me". Upon the Lord's ascension He gave the great commission and said He would be with them unto the consummation of the age. We can know from the above a few things that have held constant: Christ will always be with His Church The Church is a teaching Church The Pope has the power to loose and bind and that he who hears Peter hears Christ. This is what the Church has always held from the very beginning. All of the above is also dogma of the Church. You can't simply disagree with any of the above without putting yourself outside of the Church. Christ - through His Church - has left us objective promises/signs that we can always know to be certain and to stake our eternal salvation on. Our souls were so important to Christ He offered up His life for us in the most brutal way imaginable so do you really think a God made Man who suffered this much for our salvation wasn't going to make the Faith and consequently our Salvation objectively easy to comprehend? God isn't trying to trick us. He is loving and merciful and desires our salvation. Though the way is long and hard, He calls us by our name and we must echo Our Lady's Fiat, pick up our cross and continue on the way. So what has all of that to do with who the Pope is today? Well, it has everything to do with it as God's very promises are still alive and well and can direct us today towards The Truth and that is the subject matter of what we are trying to determine today. The spotless bride of Christ - Our holy Mother - The Church hasn't left us without recourse. Our Father was well aware of the situation all Catholics would be in today so He provided, through the Church, the solutions to end our cognitive dissonance. The way forward - the way to Truth - is to look back. We look back to what the Church has taught. We don't bring our intellectual criticism - our thoughts, our opinions, our blogs, our blog followers, our livelihood, our comforts, our friends, our "mother and brethren" into this equation. We can know The Truth and as a Catholic, we have a duty to seek it out at all cost as it is the Pearl of Great price and then give our assent to that Truth no matter what the cost is to us. Our Faith was defended for nearly 2000 years with the blood of the martyrs, the daily sacrifices of the priest, bishops, and the popes. This Faith that was once delivered has been mutilated by those that are "catholic" in name only and this is the crux of the matter. Our Holy religion teaches us that our Holy Mother the Church is the pure spotless bride of Christ. This church can only give us Bread - she can't give us stones. She can be trusted in all matters because Christ promised "he who hears you hears ME." We look around at what we see around us occurring in the world and in what we know as the church and all we see is heresy - stones being fed to us - someone - something - that can't be trusted if you want to keep the faith. I recently had a conversation with a priest friend of mine and I asked him about teaching what the church currently teaches and he told me "if I did that I would go to hell." This about sums up the current state of affairs in the church and at the same time provides the cognitive dissonance that we all feel. The problem with the above is it directly contradicts what the church has always taught about the Magisterium of the Church, the honor, respect and obedience we owe to Her and to the Pope, and it doesn't square at all with the Church Fathers, Doctors and Theologians. Because of this apparent contradiction we have tried to explain why this could be the case. The problem is, while trying to explain this away - we have done harm to the Faith. How so? We did the very things that the modernist have done - namely- we have twisted words to suit new meanings. We want to cling to this idea that all is well when we know full well it isn't. This dissonance has spawn so many theories, arguments, and innumerable bloggers making a living off of trying to explain this dissonance. The problem is this hasn't helped. If this was the answer we would have figured it out sometime before the last 60 years. Instead of spending all of this energy trying to understand how a heretic calling himself pope francis could be the pope - we failed to be Catholic. In fact, we have lost what it means to be Catholic by explaining away the faith to justify how people like Francis can all themselves Catholic. Think about this for a moment. When is the last time you could honestly tell someone about your faith, invite them to mass, and not expect them to be scared away at the first moment they realize what you tell them - and EVERYTHING they see around them are in direct contradiction. Why would any protestant convert into this mess? Why would they seek out the sacraments if all religions "lead us to God" as Vatican II tells us. Why would they seek to be apart of The Church when the "head" of said church says dogma doesn't matter - the immaculate conception doesn't matter - that Christ really didn't descend into Hell, that Christ really didn't rise from the dead, that the Eucharist really isn't the body and blood soul and divinity of our Lord and Savior. In short - they don't hold the faith that was passed down by BLOOD - Christ Blood on the Christ - the Blood of the Martyrs - and the Blood of Christ That is offered each day at the altar for the forgiveness of Sins. The dissonance is easily resolved when we accept one simple fact - to deny one point of dogma is to deny the whole and is to place oneself outside of the Church. This is divine law - not canon law. What we have seen is the clergy, the bishops, those that call themselves pope deny dogma since Vatican II. From the very documents of said council, to the Popes, to the magisterium, to the new code of canon law, to the new mass, new sacraments, it all is, as Cardinal Ottoviani said, "an abrupt rupture with tradition." How can the church tell us infallibly that "there is no salvation outside of the church" to Vatican II saying the Church of Christ merely subsists in within the Catholic church. How can the church tell us that no one outside the faith can receive the sacraments - yet now they tell us they can? I can go on and on showing the changes but we are all aware of them. They have been talked about ad nauseam for the last 60 years yet no one seems any closer to the answer. But maybe, just maybe, they do know the answer and that answer shakes them to the core of their being. That answer is what keeps them up at night because they know if they ever truly accept it - it would mean being an outcast. They know they would have to come outside the camp, take up their cross and proceed to the inevitable crucifixion and that would cost them too much...... Authority The answer really does come down to authority. Who has the authority? What is this Authority - who is the founder of it and to what level of assent do we have to give to it? We find stated at the First Vatican Council the following: [The object of faith]. Further, by divine and Catholic faith, all those things must be believed which are contained in the written word of God and in tradition, and those which are proposed by the Church, either in a solemn pronouncement or in her ordinary and universal teaching power, to be believed as divinely revealed. (Dogmatic Constitution concerning the Catholic Faith, Ch. 3, FIRST VATICAN COUNCIL, Pope Pius IX) (Denz. 1792) Notice, that all teachings from the supreme and ordinary (not just extraordinary) Magisterial must be believed. Pope Pius IX stated: And, we cannot pass over in silence the boldness of those who "not enduring sound doctrine" [II Tim. 4:3], contend that "without sin and with no loss of Catholic profession, one can withhold assent and obedience to those judgments and decrees of the Apostolic See, whose object is declared to relate to the general good of the Church and its right and discipline, provided it does not touch dogmas of faith or morals." There is no one who does not see and understand clearly and openly how opposed this is to the Catholic dogma of the plenary power divinely bestowed on the Roman Pontiff by Christ the Lord Himself of feeding, ruling, and governing the universal Church. (Pope Pius IX Quanta Cura Dec 8, 1864) You will firmly abide by the true decision of the Holy Roman Church and to this Holy See, which does not permit errors. (Lateran Council V, Bull 'Cum postquam' by Pope Leo X) Pope Leo XIII, Satis Cognitum (# 9), June 29, 1896: "The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium." This statement confirms Vatican 1 that all teachings must be believed because Pope Leo says "any point of doctrine" which would include all doctrines of the Magisterium and not just dogmatized doctrines of the extraordinary Magisterium. Pope Leo XIII, Satis Cognitum (# 9), June 29, 1896: "…But he who dissents even in one point from divinely revealed truth absolutely rejects all faith, since he thereby refuses to honor God as the supreme truth and the formal motive of faith." 1 I could go on but I think this is enough for now. It is very clear - infallibly clear - that the Authority of the Church comes from God to Peter and his successors and by this the ordinary magisterium of the Church. As this comes directly from GOD it means it can contain no error and this is a dogma of the Church as Vatican I states. Wait - this means the ORDINARY magisterium is infallible? Yes, you read that right and if you don't believe that then you aren't Catholic as it was declared by Vatican I and further it was confirmed by prior Popes and Popes After Vatican I. Now the above isn't what I was taught as a Catholic. I converted nearly 10 years ago and I was firmly in the Recognize and Resist camp from the very beginning. Coming from my protestant background - that never sat well with me. I just left "Protesting the Church" to join a church so I could continue protesting…. That doesn't make any sense whatsoever. Its extremely illogical and extremely NOT Catholic. If I accept that the magisterium is infallible, that the Pope should be obeyed (outside of him telling me go to rob a bank), and that the Church is the spotless bride of Christ then I have a very big problem if I want to persist in resisting this said Authority. According to the Church I would be denying divinely revealed dogmas of the faith and consequently I would place myself outside the church. And just to put a point on the "resisting" part - the saints only talk about resisting him for things pertaining outside the faith. Cajetan: "Immediately, one ought to resists in facie, a pope who is publicly destroying the Church; for example, to want to give ecclesiastical benefits for money or charge of services. And one ought to refuse, with all obedience and respect, and not to give possession of these benefits to those who bought them." Suarez: "If the pope gave an order contrary to the good customs, one should not obey him; if his intent is to do something manifestly opposed to justice and the common good, it is lawful and valid to resist; if attacked by force, one shall be able to resist with force, with the moderation appropriate to a just defense." Outside of the above conditions (which are very limited) we are to obey him. Here are a few more quotes to pound this point home: "The Church is the pillar and foundation of truth — all of which truth is taught by the Holy Spirit. Should the church be able to order, yield to, or permit those things which tend toward the destruction of souls and the disgrace and detriment of the sacrament instituted by Christ?" —Pope Gregory XVI, Encyclical Quo Graviora, n. 10, 1833 "As regards opinion, whatever the Roman Pontiffs have hitherto taught, or shall hereafter teach, must be held with a firm grasp of mind, and, so often as occasion requires, must be openly professed." —Pope Leo XIII, Encyclical Immortale Dei, n. 41, 1885 "In defining the limits of the obedience owed to the pastors of souls, but most of all to the authority of the Roman Pontiff, it must not be supposed that it is only to be yielded in relation to dogmas of which the obstinate denial cannot be disjoined from the crime of heresy. Nay, further, it is not enough sincerely and firmly to assent to doctrines which, though not defined by any solemn pronouncement of the Church, are by her proposed to belief, as divinely revealed, in her common and universal teaching, and which the Vatican Council declared are to be believed 'with Catholic and divine faith.' But this likewise must be reckoned amongst the duties of Christians, that they allow themselves to be ruled and directed by the authority and leadership of bishops, and, above all, of the apostolic see. And how fitting it is that this should be so any one can easily perceive. For the things contained in the divine oracles have reference to God in part, and in part to man, and to whatever is necessary for the attainment of his eternal salvation. Now, both these, that is to say, what we are bound to believe and what we are obliged to do, are laid down, as we have stated, by the Church using her divine right, and in the Church by the supreme Pontiff. Wherefore it belongs to the Pope to judge authoritatively what things the sacred oracles contain, as well as what doctrines are in harmony, and what in disagreement, with them; and also, for the same reason, to show forth what things are to be accepted as right, and what to be rejected as worthless; what it is necessary to do and what to avoid doing, in order to attain eternal salvation. For, otherwise, there would be no sure interpreter of the commands of God, nor would there be any safe guide showing man the way he should live." —Pope Leo XIII, Encyclical Sapientiae Christianae, n. 24, 1890 Pope Pius XII declared in his encyclical Humani Generis (1950)": "It is not to be thought that what is set down in Encyclical Letters does not demand assent in itself, because in this the Popes do not exercise the supreme power of their magisterium. For, these matters are taught by the ordinary magisterium, regarding which the following is pertinent: 'He who heareth you, heareth Me' (Luke 10:16); and usually what is set forth and inculcated in the Encyclical Letters already pertains to Catholic doctrine. But if the Supreme Pontiffs in their acts, after due consideration, express an opinion on a hitherto controversial matter, it is clear to all that this matter, according to the mind and the will of the same Pontiffs, cannot any longer be considered a question of free discussion among the theologians." —Pope Pius XII Encyclical Humani Generis 1950 And I will conclude this point with the following quote: "These moderns, forever prattling about culture and civilization, are undermining the Church's doctrine, laws, and practices. They are not concerned very much about culture and civilization. By using such high-sounding words they think they can conceal the wickedness of their schemes. All of you know their purpose, subterfuges, and methods. On Our part We have denounced and condemned their scheming. They are proposing a universal apostasy even worse than the one that threatened the age of Charles [Borromeo]. It is worse, We say, because it stealthily creeps into the very veins of the Church, hides there, and cunningly pushes erroneous principles to their ultimate conclusions." —Pope St. Pius X, Encyclical Editae Saepe, nn. 17-18, 1910 We have to believe in the authority, infallibility, and the spotlessness of the magisterium of the Church and the teaching of Her Popes or we deny Catholic Dogma and fall from the faith. Essentially, this destroyed any last vestiges of "protesting" the church or the pope (recognize and resist) as that position is simply not Catholic. Well - what does that leave us with now? To be Catholic, to keep the faith that was once delivered, we MUST go along with what the Church teaches and where the Pope leads us or we simply aren't Catholic. Now that we have covered why we can't recognize and resist the legitimate authority of the church we are going to now show how francis isn't that legitimate authority. Legitimate Authority One thing that we have to always keep at the forefront of our mind is that we can't twist facts to make it come to the conclusion we want. We simply have to state the facts and see where it leads and this is what is going to be outlined below. Now - before we go any further - always remember that you can't pass sentence on a pope. No one - not you - not me - not the bishops - not all of the bishops together - not anyone no where no how. And we not only can't judge the pope, we must hold him and his office in the highest regard. Listen to what the church teaches about the pope and his authority: Pope Boniface VIII Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff. (Bull Unam Sanctam) Pope Pius VI How, in fact, can it be said that communion with the visible head of the Church is maintained, when this is limited to announcing the fact of the election merely, and at the same time an oath is taken which denies the authority of his primacy? In his capacity as head, do not all his members owe him the solemn promise of canonical obedience, which alone can maintain unity in the Church and avoid schisms in this mystical body founded by Christ our Lord? (Apostolic Letter Quod Aliquantum; excerpted in Papal Teachings: The Church, n. 73) Pope Pius VII From these events men should realize that all attempts to overthrow the "House of God" are in vain. For this is the Church founded on Peter, "Rock," not merely in name but in truth. Against this "the gates of hell will not prevail" [Mt 16:18] "for it is founded on a rock" [Mt 7:25; Lk 6:48]. There has never been an enemy of the Christian religion who was not simultaneously at wicked war with the See of Peter, since while this See remained strong the survival of the Christian religion was assured. As St. Irenaeus proclaims openly to all, "by the order and succession of the Roman pontiffs the tradition from the Apostles in the Church and the proclamation of the truth has come down to us. And this is the fullest demonstration that it is the one and the same life-giving faith which has been preserved in the Church until now since the time of the Apostles and has been handed on in truth" [Adversus haereses, bk. 3, chap. 3]. (Encyclical Diu Satis, n. 6) Pope Pius IX All who defend the faith should aim to implant deeply in your faithful people the virtues of piety, veneration, and respect for this supreme See of Peter. Let the faithful recall the fact that Peter, Prince of Apostles is alive here and rules in his successors, and that his office does not fail even in an unworthy heir. Let them recall that Christ the Lord placed the impregnable foundation of his Church on this See of Peter [Mt 16:18] and gave to Peter himself the keys of the kingdom of Heaven [Mt 16:19]. Christ then prayed that his faith would not fail, and commanded Peter to strengthen his brothers in the faith [Lk 22:32]. Consequently the successor of Peter, the Roman Pontiff, holds a primacy over the whole world and is the true Vicar of Christ, head of the whole Church and father and teacher of all Christians. Indeed one simple way to keep men professing Catholic truth is to maintain their communion with and obedience to the Roman Pontiff. For it is impossible for a man ever to reject any portion of the Catholic faith without abandoning the authority of the Roman Church. In this authority, the unalterable teaching office of this faith lives on. It was set up by the divine Redeemer and, consequently, the tradition from the Apostles has always been preserved. So it has been a common characteristic both of the ancient heretics and of the more recent Protestants — whose disunity in all their other tenets is so great — to attack the authority of the Apostolic See. But never at any time were they able by any artifice or exertion to make this See tolerate even a single one of their errors. (Encyclical Nostis et Nobiscum, nn. 16-17 And finally Since the Roman pontiff, by the divine right of the apostolic primacy, governs the whole church, we likewise teach and declare that he is the supreme judge of the faithful, and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment. The sentence of the apostolic see (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon. And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman pontiff. So, then, if anyone says that the Roman pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the churches and over all and each of the pastors and faithful: let him be anathema. (First Vatican Council, Dogmatic Constitution Pastor Aeternus, Ch. 3) Which re-affirms what was written above - you can't judge the pope and we must follow him. So - how do we get out of the situation we are in? You would think it was hopeless if you didn't know better. God - always knowing what was and is and is to come, through the Holy Ghost, has led the Church to also show us what is legitimate and what is not. We don't have to sit here and take it and we don't have the twist the facts to come to a conclusion that is "acceptable". Its all really simple and it boils down to one thing: heresy. St. Thomas Aquinas said, "heresy is a species of unbelief, belonging to those who profess the Christian faith, but corrupt its dogmas." St. Paul said: Gal.1: 8-9: "But even if we, or an angel from heaven, should preach to you a gospel contrary to that which we preached to you, let him be accursed (anathema).  As we have said before, so now I say again, If any one is preaching to you a gospel contrary to that which you received, let him be accursed (anathema). Simply put - heresy is deviating from what has been handed down and revealed from our Holy Mother the Church. It really isn't that hard of a concept to grasp. There are greater and lesser degrees of heresy depending on if the person in question is intentionally choosing to do what is contrary to the faith. The good news, at least for what we are trying to show here, is that at no time do we have the option of trying to judge someone's intentions or "what they really mean." All we have to do is to look at the fruit of what they say and if they continue in that, then we can know they are heretics. Does this sound novel? Not so - it is established fact of the church. Listen to what the saints have to say about this: St. Robert Bellarmine, De Romano Pontifice, II, 30: "… for men are not bound, or able to read hearts; but when they see that someone is a heretic by his external works, they judge him to be a heretic pure and simple, and condemn him as a heretic." "In addition to this, what finds itself in the ultimate disposition to death, immediately thereafter ceases to exist, without the intervention of any other external force, as is obvious; therefore, also the Pope heretic ceases to be Pope by himself, without any deposition. Finally, the Holy Fathers teach unanimously not only that heretics are outside of the Church, but also that they are "ipso facto" deprived of all ecclesiastical jurisdiction and dignity." Pope Innocent III: "The Pope should not flatter himself about his power nor should he rashly glory in his honor and high estate, because the less he is judged by man, the more he is judged by God. Still the less can the Roman Pontiff glory because he can be judged by men, or rather, can be shown to be already judged, if for example he should wither away into heresy; because he who does not believe is already judged, In such a case it should be said of him: 'If salt should lose its savor, it is good for nothing but to be cast out and trampled under foot by men.'" St. Antoninus: "In the case in which the Pope would become a heretic, he would find himself, by that very fact alone and without any other sentence, separated from the Church. A head separated from a body cannot, as long as it remains separated, be head of the same body from which it was cut off." Pope Paul IV's bull, Cum ex apostolatus officio of 1559 In addition, [by this Our Constitution, which is to remain valid in perpetuity We enact, determine, decree and define:] that if ever at any time it shall appear that any Bishop, even if he be acting as an Archbishop, Patriarch or Primate; or any Cardinal of the aforesaid Roman Church, or, as has already been mentioned, any legate, or even the Roman Pontiff, prior to his promotion or his elevation as Cardinal or Roman Pontiff, has deviated from the Catholic Faith or fallen into some heresy: (i) the promotion or elevation, even if it shall have been uncontested and by the unanimous assent of all the Cardinals, shall be null, void and worthless; (ii) it shall not be possible for it to acquire validity (nor for it to be said that it has thus acquired validity)through the acceptance of the office, of consecration, of subsequent authority, nor through possession of administration, nor through the putative enthronement of a Roman Pontiff, or Veneration, or obedience accorded to such by all, nor through the lapse of any period of time in the foregoing situation; (iii) it shall not be held as partially legitimate in any way; (iv) to any so promoted to be Bishops, or Archbishops, or Patriarchs, or Primates or elevated as Cardinals, or as Roman Pontiff, no authority shall have been granted, nor shall it be considered to have been so granted either in the spiritual or the temporal domain; (v) each and all of their words, deeds, actions and enactments, howsoever made, and anything whatsoever to which these may give rise, shall be without force and shall grant no stability whatsoever nor any right to anyone; (vi) those thus promoted or elevated shall be deprived automatically, and without need for any further declaration, of all dignity, position, honour, title, authority, office and power. St. Francis de Sales: "Now when the Pope is explicitly a heretic, he falls ipso facto from his dignity and out of the Church . . . " Pope Pius VI, Auctorem fidei, Aug. 28, 1794: "47. Likewise, the proposition which teaches that it is necessary, according to the natural and divine laws, for either excommunication or for suspension, that a personal examination should precede, and that, therefore, sentences called 'ipso facto' have no other force than that of a serious threat without any actual effect" – false, rash, pernicious, injurious to the power of the Church, erroneous. St. Alphonsus Liguori: "If ever a Pope, as a private person, should fall into heresy, he should at once fall from the Pontificate. If, however, God were to permit a pope to become a notorious and contumacious heretic, he would by such fact cease to be pope, and the apostolic chair would be vacant." Canon 188.4, 1917 Code of Canon Law: "There are certain causes which effect the tacit (silent) resignation of an office, which resignation is accepted in advance by operation of the law, and hence is effective without any declaration. These causes are… (4) publicly defects from the Catholic faith." (Ob tacitam renuntiationem ab ipso iure admissam quaelibet officia vacant ipso facto et sine ulla declaratione, si clericus: ...4 A fide catholica publice defecerit.) Cardinal Billot — De Ecclesia, 1927 "Given, therefore, the hypothesis of a pope who would become notoriously heretical, one must concede without hesitation that he would by that very fact lose the pontifical power, insofar as, having become an unbeliever, he would by his own will be cast outside the body of the Church." Canon Law -  - Wernz-Vidal "Through notorious and openly divulged heresy, the Roman Pontiff, should he fall into heresy, by that very fact (ipso facto) is deemed to be deprived of the power of jurisdiction even before any declaratory judgment by the Church ... A Pope who falls into public heresy would cease ipso facto to be a member of the Church; therefore, he would also cease to be head of the Church. Vermeersch — Epitome Iuris Canonici, 1949 "At least according to the more common teaching; the Roman Pontiff as a private teacher can fall into manifest heresy. Then, without any declaratory sentence (for the Supreme See is judged by no one), he would automatically (ipso facto) fall from power which he who is no longer a member of the Church is unable to possess." I can go on and on with these quotes as they seem to be endless. The basic point is that if someone falls from the faith, in denying it the faith, he places himself outside the church. If it is a priest, bishop or even the POPE, by doing so, he Ipso facto (by the very fact itself) puts himself outside of the Church and loses his Authority and his Position. But wait - aren't we supposed to warn him a few times - let time pass - write letters to him, sign online petitions, debate it online with some bloggers, etc before we can be "sure" he is a heretic and loses his office? Nope - the Church has always taught that they lose their office due to their own actions in persisting in their actions. In fact the presumption is they are guilty: Canon 2200.2, 1917 Code of Canon Law: "When an external violation of the law has been committed, malice is presumed in the external forum until the contrary is proven." When the going gets tough... Well, we have painted ourselves into a pretty pickle. We know we ought to obey the pope and the magisterium because if we don't we will place ourselves outside the faith and become heretics. We also know that if a prelate or the Pope himself was a heretic before/after election we know that they, ipso facto, ain't no more the head so what does all of this mean? It means francis isn't francis is what it means. I'm not going to go over the laundry list of heresies spouted by this man but it is obvious to any person who cares to pick up a book and read what the church teaches. Good grief, even the protestants think he is a heretic (heretics calling out the supposed catholic pope for being worse of a heretic than themselves…..). The person that is the Pope must first be Catholic and if he isn't Catholic then he isn't the pope. 1+1=2...ain't that hard to understand. Now before some nut job tells me I shouldn't be quoting the canon law from 1917 just remember that heresy is based on divine law. The Church can't err and it can't say one thing one time and then change its might later - God isn't fickle and neither is the Magisterium of the Church as it is protected by the Holy Ghost. Rev. Francis X Doyle, S.J. explains: "The Church is a visible society with a visible Ruler. If there can be any doubt about who that visible Ruler is, he is not visible, and hence, where there is any doubt about whether a person has been legitimately elected Pope, that doubt must be removed before he can become the visible head of Christ's Church. Blessed Bellarmine, S.J., says: 'A doubtful Pope must be considered as not Pope'; and Suarez, S.J., says: 'At the time of the Council of Constance there were three men claiming to be Pope…. Hence, it could have been that not one of them was the true Pope, and in that case, there was no Pope at all…." (The Defense of the Catholic Church, 1927) The Conclusion is very simple If you accept Francis is the pope then you must accept communion for adulterers, you must accept allowing communion for protestants, you must accept LGBT novelties, you must accept the novus ordo mass, the new rites, the "cult of man", Ecumenism, that the Roman Catholic Church is just one of many that lead to heaven, That error has rights, and all of the other profanations you see around you because it is from the pope and the magisterium and Vatican II…... If the above is abhorrent to you... If you would rather die a thousand deaths than to give your consent to such abominable practices... Then welcome to Sedevacantism…. References:
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