Wednesday, October 26, 2016

The Path to Total Dictatorship: America’s Shadow Government & Its Silent Coup



JOHN W WHITEHEAD | OCTOBER 26, 2016

If there is anything the Deep State requires it is silent!



“Today the path to total dictatorship in the U.S. can be laid by strictly legal means, unseen and unheard by Congress, the President, or the people. Outwardly we have a Constitutional government. We have operating within our government and political system … a well-organized political-action group in this country, determined to destroy our Constitution and establish a one-party state.... The important point to remember about this group is not its ideology but its organization… It operates secretly, silently, continuously to transform our Government.... This group ... is answerable neither to the President, the Congress, nor the courts. It is practically irremovable.”— Senator William Jenner, 1954 speech


Unaffected by elections. Unaltered by populist movements. Beyond the reach of the law.

Say hello to America’s shadow government.

A corporatized, militarized, entrenched bureaucracy that is fully operational and staffed by unelected officials who are, in essence, running the country, this shadow government represents the hidden face of a government that has no respect for the freedom of its citizenry.

No matter which candidate wins the presidential election, this shadow government is here to stay. Indeed, as recent documents by the FBI reveal, this shadow government—also referred to as “The 7th Floor Group”—may well have played a part in who will win the White House this year.

To be precise, however, the future president will actually inherit not one but two shadow governments.

The first shadow government, referred to as COG or Continuity of Government, is made up of unelected individuals who have been appointed to run the government in the event of a “catastrophe.” COG is a phantom menace waiting for the right circumstances—a terrorist attack, a natural disaster, an economic meltdown—to bring it out of the shadows, where it operates even now. When and if COG takes over, the police state will transition to martial law.

Yet it is the second shadow government—also referred to as the Deep State—that poses the greater threat to freedom right now. Comprised of unelected government bureaucrats, corporations, contractors, paper-pushers, and button-pushers who are actually calling the shots behind the scenes, this government within a government is the real reason “we the people” have no real control over our government.

The Deep State, which “operates according to its own compass heading regardless of who is formally in power,” makes a mockery of elections and the entire concept of a representative government.

So who or what is the Deep State?

It’s the militarized police, which have joined forces with state and federal law enforcement agencies in order to establish themselves as a standing army. It’s the fusion centers and spy agencies that have created a surveillance state and turned all of us into suspects. It’s the courthouses and prisons that have allowed corporate profits to take precedence over due process and justice. It’s the military empire with its private contractors and defense industry that is bankrupting the nation. It’s the private sector with its 854,000 contract personnel with top-secret clearances, “a number greater than that of top-secret-cleared civilian employees of the government.” It’s what former congressional staffer Mike Lofgren refers to as “a hybrid of national security and law enforcement agencies”: the Department of Defense, the State Department, Homeland Security, the CIA, the Justice Department, the Treasury, the Executive Office of the President via the National Security Council, the Foreign Intelligence Surveillance Court, a handful of vital federal trial courts, and members of the defense and intelligence committees.

It’s every facet of a government that is no longer friendly to freedom and is working overtime to trample the Constitution underfoot and render the citizenry powerless in the face of the government’s power grabs, corruption and abusive tactics.

These are the key players that drive the shadow government.

This is the hidden face of the American police state that will continue long past Election Day.

Just consider some of the key programs and policies advanced by the shadow government that will continue no matter who occupies the Oval Office.

Domestic surveillance. No matter who wins the presidential popularity contest, the National Security Agency (NSA), with its $10.8 billion black ops annual budget, will continue to spy on every person in the United States who uses a computer or phone. Thus, on any given day, whether you’re walking through a store, driving your car, checking email, or talking to friends and family on the phone, you can be sure that some government agency, whether the NSA or some other entity, is listening in and tracking your behavior. Local police have been outfitted with a litany of surveillance gear, from license plate readers and cell phone tracking devices to biometric data recorders. Technology now makes it possible for the police to scan passersby in order to detect the contents of their pockets, purses, briefcases, etc. Full-body scanners, which perform virtual strip-searches of Americans traveling by plane, have gone mobile, with roving police vans that peer into vehicles and buildings alike—including homes. Coupled with the nation’s growing network of real-time surveillance cameras and facial recognition software, soon there really will be nowhere to run and nowhere to hide.

Global spying. The NSA’s massive surveillance network, what the Washington Post refers to as a $500 billion “espionage empire,” will continue to span the globe and target every single person on the planet who uses a phone or a computer. The NSA’s Echelon program intercepts and analyzes virtually every phone call, fax and email message sent anywhere in the world. In addition to carrying out domestic surveillance on peaceful political groups such as Amnesty International, Greenpeace and several religious groups, Echelon has also been a keystone in the government’s attempts at political and corporate espionage.

Roving TSA searches. The American taxpayer will continue to get ripped off by government agencies in the dubious name of national security. One of the greatest culprits when it comes to swindling taxpayers has been the Transportation Security Administration (TSA), with its questionable deployment of and complete mismanagement of millions of dollars’ worth of airport full-body X-ray scanners, punitive patdowns by TSA agents and thefts of travelers’ valuables. Considered essential to national security, TSA programs will continue in airports and at transportation hubs around the country.

USA Patriot Act, NDAA. America’s so-called war on terror, which it has relentlessly pursued since 9/11, will continue to chip away at our freedoms, unravel our Constitution and transform our nation into a battlefield, thanks in large part to such subversive legislation as the USA Patriot Act and National Defense Authorization Act. These laws completely circumvent the rule of law and the rights of American citizens. In so doing, they re-orient our legal landscape in such a way as to ensure that martial law, rather than the U.S. Constitution, is the map by which we navigate life in the United States. These laws will continue to be enforced no matter who gets elected.

Militarized police state. Thanks to federal grant programs allowing the Pentagon to transfer surplus military supplies and weapons to local law enforcement agencies without charge, police forces will continue to be transformed from peace officers into heavily armed extensions of the military, complete with jackboots, helmets, shields, batons, pepper-spray, stun guns, assault rifles, body armor, miniature tanks and weaponized drones. Having been given the green light to probe, poke, pinch, taser, search, seize, strip and generally manhandle anyone they see fit in almost any circumstance, all with the general blessing of the courts, America’s law enforcement officials, no longer mere servants of the people entrusted with keeping the peace, will continue to keep the masses corralled, controlled, and treated like suspects and enemies rather than citizens.

SWAT team raids. With more than 80,000 SWAT team raids carried out every year on unsuspecting Americans by local police for relatively routine police matters and federal agencies laying claim to their own law enforcement divisions, the incidence of botched raids and related casualties will continue to rise. Nationwide, SWAT teams will continue to be employed to address an astonishingly trivial array of criminal activity or mere community nuisances including angry dogs, domestic disputes, improper paperwork filed by an orchid farmer, and misdemeanor marijuana possession.

Domestic drones. The domestic use of drones will continue unabated. As mandated by Congress, there will be 30,000 drones crisscrossing the skies of America by 2020, all part of an industry that could be worth as much as $30 billion per year. These machines, which will be equipped with weapons, will be able to record all activities, using video feeds, heat sensors and radar. An Inspector General report revealed that the Dept. of Justice has already spent nearly $4 million on drones domestically, largely for use by the FBI, with grants for another $1.26 million so police departments and nonprofits can acquire their own drones.

School-to-prison pipeline. The paradigm of abject compliance to the state will continue to be taught by example in the schools, through school lockdowns where police and drug-sniffing dogs enter the classroom, and zero tolerance policies that punish all offenses equally and result in young people being expelled for childish behavior. School districts will continue to team up with law enforcement to create a “schoolhouse to jailhouse track” by imposing a “double dose” of punishment: suspension or expulsion from school, accompanied by an arrest by the police and a trip to juvenile court.

Overcriminalization. The government bureaucracy will continue to churn out laws, statutes, codes and regulations that reinforce its powers and value systems and those of the police state and its corporate allies, rendering the rest of us petty criminals. The average American now unknowingly commits three felonies a day, thanks to this overabundance of vague laws that render otherwise innocent activity illegal. Consequently, small farmers who dare to make unpasteurized goat cheese and share it with members of their community will continue to have their farms raided.

Privatized Prisons. States will continue to outsource prisons to private corporations, resulting in a cash cow whereby mega-corporations imprison Americans in private prisons in order to make a profit. In exchange for corporations buying and managing public prisons across the country at a supposed savings to the states, the states have to agree to maintain a 90% occupancy rate in the privately run prisons for at least 20 years.

Endless wars. America’s expanding military empire will continue to bleed the country dry at a rate of more than $15 billion a month (or $20 million an hour). The Pentagon spends more on war than all 50 states combined spend on health, education, welfare, and safety. Yet what most Americans fail to recognize is that these ongoing wars have little to do with keeping the country safe and everything to do with enriching the military industrial complex at taxpayer expense.

Are you getting the message yet?


The next president, much like the current president and his predecessors, will be little more than a figurehead, a puppet to entertain and distract the populace from what’s really going on.

As Lofgren reveals, this state within a state, “concealed behind the one that is visible at either end of Pennsylvania Avenue,” is a “hybrid entity of public and private institutions ruling the country according to consistent patterns in season and out, connected to, but only intermittently controlled by, the visible state whose leaders we choose.”

The Deep State not only holds the nation’s capital in thrall, but it also controls Wall Street (“which supplies the cash that keeps the political machine quiescent and operating as a diversionary marionette theater”) and Silicon Valley.

This is fascism in its most covert form, hiding behind public agencies and private companies to carry out its dirty deeds.

It is a marriage between government bureaucrats and corporate fat cats.

As Lofgren concludes:

[T]he Deep State is so heavily entrenched, so well protected by surveillance, firepower, money and its ability to co-opt resistance that it is almost impervious to change… If there is anything the Deep State requires it is silent, uninterrupted cash flow and the confidence that things will go on as they have in the past. It is even willing to tolerate a degree of gridlock: Partisan mud wrestling over cultural issues may be a useful distraction from its agenda.

In other words, as I point out in my book Battlefield America: The War on the American People, as long as government officials—elected and unelected alike—are allowed to operate beyond the reach of the Constitution, the courts and the citizenry, the threat to our freedoms remains undiminished.

So the next time you find yourselves despondent over the 2016 presidential candidates, remember that it’s just a puppet show intended to distract you from the silent coup being carried out by America's shadow government.

# # # #



John W. Whitehead, Newsbud Contributing Analyst & Author, is an attorney and author who has written, debated and practiced widely in the area of constitutional law and human rights. He is the president and spokesperson of the Rutherford Institute. Mr. Whitehead is the author of numerous books on a variety of legal and social issues, including A Government of Wolves: The Emerging American Police State. He has a Bachelor of Arts degree from the University of Arkansas and a Juris Doctorate degree from the University of Arkansas School of Law, and served as an officer in the United States Army from 1969 to 1971.




Wacky Church Under Fire Over 'Miracle Cure' for Autism


By CINDY GALLI
RANDY KREIDER
BRIAN ROSS 

Oct 26, 2016, 4:30 AM ET




JimHumbleLive / YouTube
WATCH Church Claims 'Miracle Cure' for Autism


A supposed “miracle cure” for autism is really a kind of industrial bleach, federal prosecutors say, but that hasn’t stopped people claiming to be archbishops of a church from urging desperate parents to use it on their autistic children.

“This is a poison. This is a high-strength industrial bleach,” said Dr. Paul Wang, senior vice president of Autism Speaks.

Yet, under the guise of the Genesis II Church of Health and Healing, it's estimated that the “miracle cure” has attracted thousands of desperate American parents who have given it to their autistic children.

“It really scares me that people would give this to their kids because it is a poison,” said Wang, in an interview to be broadcast Friday on ABC News' "20/20."

The church leaders say people who take the "cure" should not worry if they suffer side effects of bouts of diarrhea and nausea. They say it is a sign it's working and that a few drops will not cause any harm.

Wang said it is no different that torturing autistic children.

“A lot of kids with autism do not have good communication skills,” he said. “So they can’t say that it’s hurting them.”

Like many parents of autistic children, Roland Eggers looked into the claims being made for the “miracle cure.”

“You thrive on this illusion that you’re going to somehow fix your kid or that one day you’re gonna unautismize your child,” he told ABC News.

But after checking online, Eggers quickly concluded he would not use it for his 12-year-old son Mitchell.

“They’ve got their own Facebook group. There are people admitting to using this stuff on their children. Children are experiencing symptoms,” Eggers said he found. “You are doing it at the expense of these defenseless children. How, how, how can you not call that evil?”

The man who says he discovered the miracle cure and founded the Genesis II church is a one-time gold prospector from Nevada, Jim Humble, who calls himself an archbishop and claims he came to Earth from another galaxy.

But as wacky as he may sound, it appears that Archbishop Humble and other church leaders have prospered, using slick internet videos promoting the “miracle cure” called MMS, and calling it a church sacrament available for anyone offering "donations." One website offered five sets of chemicals to make MMS for “donations” of $95.99.

Tests conducted for ABC News show the “miracle cure” is little more than a chemical that when mixed with citric acid produces chlorine dioxide.

Federal prosecutors said it would be useful to clean swimming pools or kitchen countertops, but does not cure autism or anything else.

“They might as well be selling Clorox,” said Ben Mizer of the U.S. Department of Justice, who has overseen the prosecution of at least one person selling the "miracle cure."

“You wouldn’t drink Clorox so there is no reason you should drink MMS," he said.

And, Mizer said, Humble and others are wrong if they think forming a church protects them from possible prosecution.

“They can be prosecuted, yes, if they are selling it in order to cure diseases and are telling people that it will cure diseases,” Mizer said.

Now under scrutiny by U.S. authorities, Humble has lived in Mexico for the last few years, where ABC News tracked him down earlier this month.

He reaffirmed his advice that autistic children should be treated with a few drops of the MMS cure.

“I do, yes," he said.

And when asked if he was a con man, Humble said, “It’s ain’t true.”

Dr. Wang of Autism Speaks said Humble and his followers are taking advantage of vulnerable parents.

“Unfortunately, there’s no cure. There are a lot of things that can help kids with autism and adults with autism, too, but there’s not cure for it,” Wang said. "You can’t blame any parent for wanting to help their child. In this case, we just want to make sure everybody understands MMS is not a cure."

TUNE IN to "20/20" Friday for the full report from the Brian Ross Investigative Unit.




KING OF THE NORTH -- KING OF THE SOUTH : Maurice Berry

A JESUIT NEW WORLD ORDER FRENCH REVOLUTION RELOADED

(UPDATED) Univision and Hillary Clinton: A Timeline of Corrupt Collusion



By Jorge Bonilla | October 25, 2016 | 1:46 PM EDT


UPDATED 10/25: As part of its ongoing "Podesta emails" campaign, Wikileaks released an email to Clinton Campaign Chair John Podesta from his Chief of Staff Sara Latham, which includes a full rundown of Univision programming for which Hillary Clinton appearances have been requested, and the following quote:


Haim Saban talked to HRC about us not doing enough with Univision and references this show (Sabado Gigante).

There can be no further doubt.



Our last dive into the WikiLeaks trove yielded the proverbial smoking gun that confirmed our suspicion of collusion between Univision and the Clinton campaign. Below is an evolving timeline that confirms, beyond reasonable doubt, that Univision is inextricably joined with the Clinton campaign in corrupt purpose and deed.

On April 12, 2015, Hillary Clinton published her presidential campaign announcement video. Five days later, Univision Executive Chairman and Clinton Foundation megadonor Haim Saban emails both Clinton campaign chair John Podesta and Univision's then-President of News and Fusion CEO Isaac Lee- a follow-up from prior phone conversations- and directs them to contact each other. Lee (set to deliver his infamous "Nazis" talk at UT-Austin the very next day) agrees to meet with Podesta "ASAP", and the two ultimately agree on a breakfast meeting.

The purpose of this breakfast meeting is revealed in a later email from Fusion Senior VP and Chief Strategy Officer (now President) Boris Gartner, who joined Lee and Podesta for breakfast at the Four Seasons:


As we had discussed when we had breakfast with Isaac in NY, we’ve been thinking about ideas for Univision/Fusion and Hillary.

The first "idea for Univision/Fusion and Hillary, of course, was enacted in the wake of Donald Trump's incendiary announcement speech and Saban's directly indirect influence over both campaign and network- which we covered here.

The collusion paid immediate dividends less than a month later, when Clinton's private e-mail server became a public scandal. On August 8th, Communications Director Jennifer Palmieri determined that Univision would be the friendliest venue in which to deal with the email scandal- and that Maria Elena Salinas should handle the interview:


I have a new thought on potential interviewer - Maria Elena Salinas of Univision. I would bill it as an interview on college affordability and she would ask her a few questions on emails. As you all know, I had hoped that we could use the "server moment" as an opportunity for her to be viewed as having take a big step to deal with the email problem that would best position us for what is ahead. It is clear that she is not in same place (unless John has a convo with her and gets her in a different place). Accepting that, I think Univision is best chance for success. We have momentum coming out of Jeb's women's health comment and their bad debate. A Univision interview will be viewed as more offense and show that she is confident and not rattled.

Of course, Clinton was able to appear "confident and not rattled" and emerged from her Univision interview scot-free, chiefly because Salinas dutifully avoided any serious probing into the budding scandal and allowed Clinton to deflect on to Judicial Watch. (Read the full MRC Latino writeup of that interview here.)

Fast forward to Super Tuesday. As Team Clinton celebrates, look at Huma Abedin's gushing over Hillary's victory speech, and its targeting of Univision viewers:


It was the most amazing night!

and the crowd just loved her

all those Univision viewers......

Why was Abedin so exultant about Univision viewers? It was because of this portion of Clinton's victory speech, which Team Clinton knew would get heavy run on the network:


Now it might be unusual, as I’ve said before, for a presidential candidate to say this, but I’m going to keep saying it, “I believe what we need in America today is more love and kindness.”

Because you know what? It works. Instead of building walls we’re going to break down barriers and build ladders of opportunity and empowerment so every American can live up to his or her potential, because then and only then can America live up to its full potential too.

The campaign knew what it had to do in order to get the most favorable coverage. Univision's coverage of Clinton's victory speech predictably focused around the spotlighted quote. This a pretty obvious example of the campaign acting in accordance with Saban's admonition from July of 2015, and giving the network something to cover in a friendly and favorable manner.

These WikiLeaks publications reveal the extent to which Univision and its News Division have been willfully corrupted by the Clinton campaign. Readers of this byline knew that to be the case all along, based on our coverage of the network's pillow-soft coverage of anything having to do with Hillary Clinton. But now there is incontrovertible corroborating evidence to support our longstanding claim- of Univision as a liberal special interest group with a news division, dependent on the election of Democrats to the White House and Congress for their long-term survival.

Exit question: What are the "...basically 2" reasons for which Saban loves Univision viewers?




Hillary Clinton Is A Threat To All Of Humanity







Published on Jul 25, 2016

TRANSCRIPT AND SOURCES: https://www.corbettreport.com/?p=19281

Hillary Rodham Clinton is a Wall Street-backed warmonger whose potential election as President of the United States this November poses an existential threat not just to Americans but to all of humanity.


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Tuesday, October 25, 2016

Venezuela's Maduro proposes crisis talks after meeting with pope

Venezuelan Congress Declares President Maduro Has Staged a Coup | TIME

Pope meets with embattled Maduro to discuss mounting Venezuela crisis




By Doug G. Ware 

Oct. 24, 2016 at 8:28 PM




Venezuelan President Nicolas Maduro delivers a speech to supporters during an event on Oct. 12 where he presented the budget for 2017 in Caracas, Venezuela. Maduro presides over a mounting crisis in the South American nation and met with Pope Francis at the Vatican on Monday, on his return trip to Caracas from the Middle East. Photo courtesy EPA/Cristian Hernández





VATICAN CITY, Oct. 24 (UPI) -- Embattled Venezuelan President Nicolas Maduromet with Pope Francis for the first time in three years Monday to discuss mounting troubles in the South American nation.

Maduro, Venezuela's fiery leader since the death of Hugo Chavez in 2013, made an unannounced trip to the Vatican on Monday and was received by the pontiff, the Holy See said in a statement.

The Vatican said Pope Francis agreed to meet with the 53-year-old leader because he feels for the Venezuelan people as they endure political, social and economic upheaval at home.


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"The meeting took place in the context of the worrying situation ... which the country is going through and which has had severe repercussions on the daily life of the entire population," the Vatican statement said.

"The pope, who has the well-being of all Venezuelans in his heart, wanted to offer his contribution in support of constitutionality in the country and to every step that could help to resolve the open questions and create greater trust between the parties."

Francis is well-versed in South American crises, having served as Cardinal Jorge Mario Bergoglio in his home country of Argentina between 2001 and his election as pope 12 years later.

Maduro made the stop in Rome on his way back from the Middle East, where he lobbied for limits on crude oil distribution in a bid to increase prices and help Venezuela's faltering economy. It was Maduro's first papal visit since both were elected in early 2013.

Over the weekend, opposition lawmakers in Caracas accused Maduro's regime of orchestrating a coup d'etat by postponing a recall effort, and of facilitating the "breakdown of constitutional order."


RELATED

Maduro recall effort faces long odds after court ruling


Maduro has been a controversial world leader, particularly toward the United States, which has only exacerbated Venezuela's ongoing troubles. Monday, the Vatican encouraged Maduro to improve his relations with opposing Venezuelan officials and other nations to find a solution to the crisis.

"[Francis] urged [the parties] to show courage in pursuing the path of sincere and constructive dialogue, to alleviate the suffering of the people, particularly of the poor, and to promote renewed social cohesion, which will allow the nation to look to the future with hope," the Vatican said.

Maduro has a long way to go to get his government back on track. A recent poll found that 75 percent of Venezuelans disapprove of the job he is doing.




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In crisis-hit Venezuela, price hike leaves poor starving



In Crisis-Hit Venezuela, Price Hike Leaves Poor Starving



Published on Oct 24, 2016


From: https://www.youtube.com/user/AFP

October 24, 2016 - Supermarket shelves in Venezuela used to be empty. Now they're being restocked, but most goods are unaffordable since the government of Nicolas Maduro decided to stop regulating private sector imports. Slum residents struggle to eat two meals a day.

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Methodist agency leaves NYC as other institutions face rising property costs



Oct 24, 2016 by Linda Bloom and Christian Century staff


When Betty Thompson arrived in New York City in 1950, she soon got a job with the Methodist Board of Missions on Fifth Avenue in a stretch she called “Protestant Rome.”

Ten blocks of the avenue were home to several mainline groups, including Presbyterians, Baptists, and a World Council of Churches office. A decade later, when the Interchurch Center—originally called the Protestant Center and later nicknamed the God Box—opened across from Riverside Church, several denominational and interdenominational groups moved there. The Methodist mission board was one of the original tenants.

“We all dwelt in ecumenical harmony,” Thompson said. “It was kind of the heyday of the ecumenical movement.”

Now the mission board’s successor, United Methodist General Board of Global Ministries, is relocating to Atlanta, after nearly two centuries of Methodist global missions based in New York City.

John McCullough, who heads Church World Service, one of the ecumenical partners at the Interchurch Center, and is a former Global Ministries employee, said, “It is this agency that brought some of the most important voices of the 20th century into this building to bring witness to a world that in many ways experienced brokenness and a sense of hopelessness.”

While the move is being completed in early November, the Atlanta headquarters is already in operation. Some New York staff, including 39 support staff, were not invited to move. United Methodist Women remains at the Interchurch Center.

The American Bible Society, which for most of the 20th century was associated with Protestant ecumenism, also reduced its staff when it sold its building and moved to Philadelphia in 2015 after nearly 200 years in New York City.

The National Council of Churches relocated its headquarters from the Interchurch Center to Washington, D.C., in 2013. In the past three years the orga­nization has run large budget surpluses and doubled its reserves, NCC staff said.

Other national ecumenical organizations that remain in the God Box include Church Women United and Ecumenical News. And several mainline denominations have an office there, such as for a pension board or foundation.

Some of the institutions staying in the city have made deals with real estate developers to get funds to keep up older buildings.

Park Avenue Christian Church, which is affiliated with the Disciples of Christ and United Church of Christ, celebrated its 206th anniversary on October 10. The congregation recently sold property and development rights for a high rise, which includes an annex for the church “as well as funds for upkeep of the sanctuary built in 1911 inspired by La Sainte-Chapelle in Paris,” Disciples News Service reported. The building is considered an architectural landmark.

The amount of money the congregation received through the development deal is confidential, church staff said. The Wall Street Journal reported an estimate of nearly $25 million in funds for the church.

Union Theological Seminary could raise more than $100 million to make its aging stone buildings safe by selling development rights to a contractor planning to construct high-rise condominiums on campus. The plan sparked protest from some students, faculty, and alumni concerned about the lack of affordable housing or union labor in the project. Administrators and prospective developers met with students and alumni in October to give more details about the deal, which had not yet been finalized.

“If Union decided not to do this, it would simply mean that eventually our whole campus would be sold to a developer who would come along and do it,” said Serene Jones, Union president, told the Christian Century in January. “Better that we, in the midst of this environment, use our assets for the sake of our own future.”




Poverty not ‘a misfortune,’ but ‘an injustice,’ says Peruvian theologian




National News




By Donis Tracy • Catholic News Service • Posted October 24, 2016

IRVING, Texas (CNS) — Dominican Father Gustavo Gutierrez, a Peruvian theologian and one of the principal founders of liberation theology, told a Dallas audience that “poverty is not a destiny, it’s a condition.”

“Poverty is not a misfortune, it’s an injustice,” he said at an Oct. 21 panel discussion in Irving co-hosted by the University of Dallas School of Ministry and the Dominicans’ Southern province.

Dallas Auxiliary Bishop Greg Kelly welcomed the more than 500 people who attended the event, and Dominican Father Tom Condon, the province’s prior provincial, told the audience, “This night may be a little bit disturbing. “It’s a topic that should unsettle us.”

Father Gutierrez, together with Dr. Paul Farmer, humanitarian physician and founding director of Partners in Health, and Dominican Father Bruno Cadore, master of the Order of Preachers, as the Dominicans are known, spoke of the need to understand poverty.

Their conversation was based on the best-selling book “In the Company of the Poor,” which was co-written by Farmer and Father Gutierrez with a preface by Father Cadore.

“Poverty is not only related to money. There is material poverty, of course, but there’s also spiritual poverty, institutional poverty. It’s a complex issue,” said Farmer during the panel discussion.

“All too often we romanticize what it means to love the poor. To love the poor is not a romanticization — it’s a way of life,” he said.

The three spoke of the need to “have a preferential option given to the poor.”

“The question is not to have a preferential option given to the poor because they are more loved by God, but to see that they are the persons who need the most protection,” stressed Father Gutierrez. “To love one poor person is to be Catholic.”

“It is very clear that we must be in solidarity with the poor,” he added.

“We have to consider solidarity is not an action, it’s a way of life,” Father Cadore said. “Nobody has the right to decide that someone, or a group of people, are not part of society. We have to decide to live our life in a way that includes all people.”

Farmer spoke of the need to “not only stand in solidarity, but to provide material solidarity as well.”

But to do that, first “we must speak to the poor. We have to know them. We have to give the floor to those whom we are talking about — to give them the floor and let them talk,” he said.

The panel discussion was moderated by Dominican Sister Barbara Reid, vice president and academic dean at Catholic Theological Union in Chicago.

“We have been talking about the poor quite a bit today, but it is quite important to hear from those we have been speaking about,” she said.

The event was part of a three-day Dominican conference marking the Dominican order’s 800th anniversary. Run by the order’s southern province, formally called the Province of St. Martin de Porres, the conference was organized under the title “Living the Legacy.” More than 250 Dominican friars, sisters and laypeople attended the gathering.

The panel discussion, which was open to the public, was part of the University of Dallas’ Landregan Lecture series.


Source


Monday, October 24, 2016

The Islamic State in Iraq: TERROR Episode 3 (Full Episode)



Warning:  May be not appropriate for all audiences.


The Islamic State in Iraq: TERROR Episode 3 (Full Episode)

VICE News


Published on Oct 24, 2016


VICE founder Suroosh Alvi travels to the front lines in Iraq to bring you the full story of the Islamic State’s rise, from the inception at Camp Bucca to the battle for Mosul.

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Pope Francis Tells Jesuit Congregation: 'The World is Our Home'




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Gerard O'Connell | Oct 24 2016 - 10:07am



Arturo Sosa, S.J., left, the new superior general of the Jesuits, and Orlando Torres, S.J., stand with Pope Francis at a meeting of GC 36 on Oct. 24 (photo courtesy GC 36).



“The world is our home," Pope Francis told the 36th General Congregation of the Society of Jesus this morning. The first Jesuit pope addressed the supreme governing body of the order now meeting in Rome and spoke about what he considers the most important work Jesuits are called to do in the 21st century.

After being welcomed by the newly elected superior general, Arturo Sosa, S.J., and warmly applauded by the delegates, Francis made clear that the mission of the Jesuits is “to be in the world,” and this means they should take “the paths of consolation, of compassion and of discernment.” (The full text of the pope’s remarks is available here.) He spelled out what each of these three paths requires them to do.

Francis spent the whole morning with the 212 delegates from 62 countries, greeting each individually. In his talk, he drew heavily on the tradition and sources of the society as well as on what Paul VI, John Paul II and Benedict XVI said to the Jesuits at key moments in the order's history.

“There were two dynamics at work in his talk," Tim Kesicki, S.J., president of the Jesuit Conference of Canada and the United States, told America afterward. “There was the continuity with the Petrine ministry, and there was the perspective of a Jesuit pope who spoke from his own experience and witness as a Jesuit.”


Francis began by recalling that his predecessors have often told Jesuits that “the church needs you, counts on you and continues to turn to you with confidence, particularly to reach the geographical and spiritual places where others do not reach, or find it difficult to reach.” He said their mission involves “walking together—free and obedient—going to the peripheries where others do not reach, under Jesus’ gaze and looking to the horizon, which is the ever-greater glory of God, who ceaselessly surprises us.” Quoting St. Ignatius, he said, “Our vocation is to travel through the world and to live in any part of it where there is hope of greater service to God and of help of souls.”

He recalled that Nadal, one of Ignatius’ companions, used to say “for the society the whole world is our home.” He then went onto to explain in some depth what he sees as the three paths that Jesuits must walk today.

First is the path of consolation. Here he reminded them that “the true work of the society is to console the faithful people of God and to help them through discernment so that the enemy of human nature does not rob us of our joy: the joy of evangelizing, the joy of the family, the joy of the church, the joy of creation.”

This focus on joy is deeply rooted in the Spiritual Exercises of St. Ignatius of Loyola, as Francis reminded the congregation delegates. He recalled that as pope he has constantly focused on “the importance of joy” as “something constitutive of the Gospel message" and said this has featured strongly in his three major documents: “Evangelii Gaudium,” “Laudato Si’” and “Amoris Laetitia.”
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“One cannot give good news with a sad face," he stated. “Joy is not only decorative, it is also a clear indicator of grace; it shows that love is active, working and present” and is a sign of “progress” in the spiritual life, he told them. Indeed, St. Ignatius “opens the eyes and wakes us up to the discernment of spirits to discover the difference between long-lasting joys and transient joys.”

The Jesuit is called to be “a servant of the joy of the Gospel," he told them. They are called to give this “service of joy and spiritual consolation” to people, he said. But this is only possible if their lives are rooted in prayer, in which they pray for this consolation and inner joy, so they can share it.

He repeated what he has often said to young people, “Let the enemy of our human nature not rob us of our joy, neither by despair before the magnitude of the evils of the world, and the misunderstandings between those who want to do good, nor let him replace it with foolish joys that are always at hand in all human enterprises.”

Then turning to the second path, he said Jesuits must walk “the path of compassion” in today’s world. They do so by “letting ourselves be moved by the Lord put on the cross, by him in person, by him present in so many of our brothers and sisters who are suffering—the great majority of humankind!” He recalled the words of Father Pedro Arrupe, whom he had met as a young Jesuit in Argentina: “Wherever there is pain, the society is there.”

Noting that this is the Jubilee Year of Mercy, Francis reminded his fellow Jesuits that “mercy is not an abstract word but a lifestyle that places concrete gestures before the word.” These gestures, he said, “touch the flesh of the neighbor and become institutionalized in works of mercy.” He recalled that this focus on mercy—a central theme of his own pontificate—is at the heart of the Spiritual Exercises, too. He reminded them that St. Ignatius “lived from the pure mercy of God even in the smallest details of his life and of his person” and “describing his experience of mercy in these comparative terms—the more he failed the Lord, the more the Lord reached out in giving him his grace.”

Francis told his brother Jesuits, “the Lord who looks at us with mercy and chooses us, sends us out to bring with all its effectiveness, that same mercy to the poorest, to sinners, to those discarded people, and those crucified in the present world, who suffer injustice and violence.” Indeed, he said, “only if we experience this healing power firsthand in our own wounds, as people and as a body, will we lose the fear of allowing ourselves be moved by the immense suffering of our brothers and sisters, and will we hasten to walk patiently with our people, learning from them the best way of helping and serving them.”

In his third and final point, Francis focused on “the path of discernment,” another key theme in his pontificate. He made clear that this is always done with the church, “thinking with the church”—sentire cum ecclesia, as St. Ignatius said—never apart from it.

He explained that “for this grace of discernment, it’s not enough to think, do or organize the good, but do it of the good spirit.” That “is what roots us in the church, in which the spirit works and distributes the diverse charisms for the common good," he stated. He recalled that St. Peter Faber, one of Ignatius’ companions, used to say that “in many things, those who wanted to reform the church were right, but that God did not want to correct it through their means.”

Addressing them as the Successor of Peter, to whom Jesuits have taken a vow of obedience, Francis told them: “It is proper of the society to do things thinking with the church. Doing this without losing peace and with joy, in the context of the sins we see, in us as well as in others, and in the structures, that we have created, involves carrying the cross, experiencing poverty and humiliations, where Ignatius encourages us to choose between bearing them patiently or desiring them.”

He recalled that “where the contradiction was very clear, Ignatius used to advise to recollect oneself, before talking or acting, to work in the good spirit.” Francis added, “We do not read the rule for thinking with the church as precise instructions about controversial points (some rules could be out of date), but as examples where Ignatius was inviting [Jesuits] in his time to ‘act against’ the anti-ecclesial spirit, inclining ourselves totally and decisively towards our Mother, the church, not to justify a debatable position, but to open space so that the spirit could act in its own time.”

Speaking as a brother, Francis told them, “service of the good spirit and of discernment makes us men of the church—not clericalists, but ecclesiastics—men ‘for others,’ with nothing of our own which cuts us off from others but rather everything that is ours placed in common and for service.”

Moreover, he said, “We neither walk alone nor comfortably, but we walk with ‘a heart that does not rest, that does not close in on itself but beats to the rhythm of a journey undertaken together with all the people faithful to God.’ We walk becoming all things to all people, with the goal of helping others.”

In actual fact, he said, “this self-emptying makes the society have and always able to have more the face, the accent and the lifestyle of all peoples, of every culture, inserting ourselves in all of them, in the very heart of every people, to become the church, there with every people, inculturating the Gospel and evangelizing every culture.”h vow; the pattern I described goes back to St. Ignatius's design. As to complaints about the fourth vow infringing upon "intellectual freedom": I've never heard any such thing, and it strikes me as bizarre.




Pope Francis speaks to the Jesuits - Jesuit Congregation 36 (Update: Transcript of Speech).




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DISCOURSE OF THE HOLY FATHER FRANCIS TO THE MEMBERS OF THE 36TH GENERAL CONGREGATION OF THE SOCIETY OF JESUS

24 October 2016


Dear Brothers and Friends in the Lord,

While praying over what I would like to say, I remembered with particular affection the words of Paul VI to us as we came to the end of the 32nd General Congregation: “This is the way, this is the way, Brothers and Sons. Forward, in nomine Domini. Let us walk together, free, obedient, united to each other in the love of Christ, for the greater glory of God.”1

Also, St. John Paul II and Benedict XVI have encouraged us to “lead a life worthy of the vocation to which we have been called”2 [Eph 4:1] “and following the path of mission” in full fidelity to your original charism in the ecclesial and social context that characterises this beginning of the millennium. As my predecessors have often told, the Church needs you, counts on you and continues to turn to you with confidence, particularly to reach the geographical and spiritual places where others do not reach, or find it difficult to reach.”3

Walking together – free and obedient – going to the peripheries where others do not reach, “under Jesus’ gaze and looking to the horizon which is the ever greater glory of God, who ceaselessly surprises us.”4 The Jesuit is called as Ignatius says “our vocation is to travel through the world and to live in any part of it where there is hope of greater service to God and of help of souls” [Con, 304]. That is, as Nadal used to say “for the Society the whole world is our home.”5

Ignatius wrote to Borgia regarding a criticism of the Jesuits who were called “angels” (Oviedo and Onfroy). Some critics used to say that the Society was not well instituted, that it had to be instituted more in spirit. “The Spirit which is guiding these critics” – Ignatius used to say – “does not know the state of things of the Society which are in the making, other than what is necessary (and substantial).”6 I very much appreciate Ignatius’s way of seeing things which are coming into being, removing oneself from the constraints of the concrete. It takes the Society from all that paralyses it, freeing it from frivolities.

What is “necessary and substantial” is the Formula of the Institute, which we should keep before our eyes every day, keeping our eyes on God our Lord. “The nature of this Institute which is his pathway to God.” This is how it was for the first companions and they foresaw that this is how it would be “for those who would follow us in this pathway.” So both poverty and obedience or the fact of not being obliged to sing the office in choir, are neither demands nor privileges, but aids to mobility and thus being available in the Society: “to run in the path of

Christ our Lord” [Con 582]. In virtue of the vow of obedience to the Pope we have a “surer direction from the Holy Spirit” [Formula of the Institute 3]. In the Formula, we have this Ignatian intuition. Its centrality is what makes the Constitutions stress that we always keep in mind “places, times and persons” so that all rules are aids – tantum quantum – for concrete things.

For Ignatius, being on the road is not only coming and going, but it translates into something qualitative: It is drawing profit, and progress, is going forward, to do something for others. This is how the two Formulas of the Institute, approved by Paul III [1540] and Julius III [1550] express it, when they focus the work of the Society on the faith - and its defence and propagation – and on the life and teaching of persons. So Ignatius and the first companions used the expression “to draw greater fruit” (aprovechamiento) [ad profectum,7 cf. Phil. 1:12 and 25] which is the practical criterion of discernment proper to our spirituality.

Drawing profit is not individualistic, but it is for the common good: “The end of this Society is to devote itself with Gods grace not only to the salvation and perfection of the members own souls, but also with that same grace to labour strenuously in giving aid toward the salvation and perfection of the souls of their neighbours” [General Examen, I, 2]. If at all the balance of Ignatius’ heart was inclined towards something, that was towards helping our neighbours, so much so that he used to get angry if somebody was to tell him that the reason that someone remained in the Society was “in order to save his own soul. Ignatius did not want men, who although being good, were not zealous for the service of their neighbour” (Aicardo I punto 10 p. 41).

We are to draw profit from everything. The Formula of Ignatius expresses a tension: “not only… but also…” and this conceptual framework combining tensions – the salvation and perfection of one’s own soul, and the salvation and perfection of one’s neighbour’s – from the higher realm of Grace – is proper to the Society of Jesus. The harmonization of this and of all the other tensions (contemplation and action, faith and justice, charism and institution, community and mission…) is not expressed in abstract formulations but is achieved in the course of time through what Faber called “our way of proceeding”8. Journeying and progressing in the following of the Lord, the Society moves towards harmonizing the tensions brought about by the diversity of the men whom it brings together and of the missions it receives.

Drawing profit is not elitist. In the Formula, Ignatius proceeds to describe the means for seeking the greater and more universal good which are truly sacerdotal. However, we observe that the works of mercy are taken for granted. The Formula says “without these being an obstacle” to mercy!!! Works of mercy – caring for the sick in hospitals, begging for alms, sharing, teaching catechism to children, the patient suffering of insults… are the daily bread of Ignatius and his first companions. They took care that none of these became obstacles!

Drawing profit in the final analysis is “that which they sought the most.” This is the magis, this more, which moves Ignatius to start accompanying people and helping them reflect on the various experiences of their lives with regard to faith, justice, mercy and charity. The magis is the fire, the fervour in action, awakening those who have become dormant. Our saints have always incarnated this fervour. It used to be said of St. Alberto Hurtado that he was a thorn in the flesh of the dormant Church. This militates against that temptation which Paul VI called spiritus vertiginis and de Lubac called “spiritual worldliness.” This temptation is not primarily moral, but spiritual, and distracts us from the essential: that we be fruitful persons, to let our

footsteps leave marks in history, especially in the lives of the very least in our society. “The Society is zealous”9 as Nadal used to say. To revive the zeal for mission for the greater good of persons in their life and doctrine, I would like to make more concrete these reflections in three points: given that the Society’s way of proceeding for the greater good is accomplished through joy, the cross and through the Church our Mother. We need to look at how we move forward by overcoming the impediments which the enemy of our human nature tries to put in our way when we are in the service of God and seeking the greater good.



1.- To ask insistently for consolation

We can always take a step forward asking insistently for consolation. In the two Apostolic Exhortations and in Laudato Si, I consistently underlined the importance of joy. In the Spiritual Exercises, Ignatius invites us to contemplate “the office of consolation,” which is the work of the Risen Christ Himself [Sp. Ex. 224]. This is the true work of the Society: to console the faithful people of God and to help them through discernment so that the enemy of human nature does not rob us of our joy: the joy of evangelising, the joy of the family, the joy of the Church, the joy of creation…. Let the enemy of our human nature not rob us of our joy, neither by despair before the magnitude of the evils of the world, and the misunderstandings between those who want to do good, nor let him replace it with foolish joys that are always at hand in all human enterprises.

This “service of joy and spiritual consolation” roots us in prayer. This consists in animating ourselves and animating others “to ask insistently for God’s consolation.” Ignatius formulated this in a negative way in the sixth rule of the first week when he said “It is very profitable to make rigorous changes in ourselves against desolation” by insisting more on prayer [Sp. Ex.

319] It is beneficial because one is “worth little in time of desolation.” [Sp. Ex. 324] To practice and teach this prayer of petition and supplication for consolation is the principal service we render to joy. If somebody does not consider himself worthy (something which is very common in practice), he should at least remain persistent in prayer for consolation for love of the message, because joy is constitutive of the Gospel message; he should therefore also ask for it for love of others, for his family and for the world. One cannot give a good piece of news with a sad face. Joy is not only decorative, it is also a clear indicator of grace, it shows that love is active, working and present. For this reason, in an age of instant gratification and unabated consumption, the search for joy should not be confused with the search for “a spiritual effect,” when our existential identity is more concerned with long lasting effects: Ignatius opens the eyes and wakes us up to the discernment of Spirits to discover the difference between long- lasting joys and transient joys. (Autobiography 8) Time is the key to recognising the action of the Spirit.

In the Exercises, “progress” in the spiritual life is brought about in consolation. It is to go from “good to better,” it is also “every increase in hope, faith and charity and every interior joy.” (Sp. Ex. 316) This service to joy was what led the first companions to decide not to disperse, but to institute the Society and celebrate spontaneously their companionship, which was characterised by joy and which made them pray together, go on missions together and then to reunite again, in imitation of the life of the Lord and his apostles. This joy of the explicit announcing of the Gospel - through preaching, faith and the practice of justice and mercy – is that which leads the Society to go to the peripheries. The Jesuit is a servant of the joy of the Gospel, both when he is working as an artisan, conversing and giving the spiritual exercises to a single person, helping him or her to encounter “this interior forum whence comes the power of the Spirit, which guide, free and renew him” 10 and when he is working with structures, organising works of formation, of mercy, or of reflection which are institutional expansions of

those turning points where the individual will is broken down and the Spirit enters to act. As M. de Certeau rightly said: The Spiritual Exercises are the apostolic method par excellence” which made possible the “a return to the heart, the beginning of docility to the Spirit which awakens and propels the exercitant to personal fidelity to God”.

2.- Letting ourselves be moved by our Lord placed on the cross

We can always take a step forward in letting ourselves be moved by the Lord crucified, by him in person, by him present in so many of our brothers and sisters who are suffering – the great majority of humankind! Father Arrupe used to say that wherever there is pain, the Society is there.

The Jubilee of Mercy is an appropriate time to reflect about the works of mercy. I have deliberately used the plural, because mercy is not an abstract word, but a lifestyle that places concrete gestures before the word. These gestures touch the flesh of the neighbour and become institutionalised in works of mercy. For those who do the Exercises this grace by which Jesus commands us to resemble the Father (cf. Lk 6:36), begins with this colloquy of mercy which is the expansion of the colloquy with the Lord placed on the cross for my sins. The entire second exercise is a colloquy full of sentiments of shame, confusion, pain and grateful tears, seeing who I am – making myself less – and who God is – making Him more – “who has given me life till now” – who Jesus is, hanging on the cross for me (Exx. 61 and preceding). The way Ignatius lives and formulates his experience of mercy is of great personal and apostolic benefit, and requires an acute and sustained experience of discernment. Our father said to Borgia: “I am personally convinced regarding myself that both before and after I am totally an obstacle. Because of this I feel increased spiritual happiness and joy in the Lord in as much as I cannot attribute to myself even a semblance of good.”12 So Ignatius lives from the pure mercy of God even in the smallest details of his life and of his person. And he used to feel that, the greater an obstacle he might pose, the more Lord treated him with goodness: “Such was the mercy of the Lord, and such was the abundance of his tenderness and the sweetness of his grace with him, that the more he wished to be punished in this way, so much more benign was the Lord, and the more generously he lavished his treasures from his infinite freedom. With that, he said that he believed that there is no person in the world in whom these two things coincided as much as in him: how much he failed God, and received all and many continuous graces from his hand.”13

Ignatius, describing his experience of mercy in these comparative terms – the more he failed the Lord, the more the Lord reached out in giving him his grace – released the life-giving power of mercy which we, many times, dilute with our abstract formulations and legalistic conditions. The Lord who looks at us with mercy and chooses us, sends us out to bring with all its effectiveness, that same mercy to the poorest, to sinners, to those discarded people, and those crucified in the present world, who suffer injustice and violence. Only if we experience this healing power first-hand in our own wounds, as people and as a body, will we lose the fear of allowing ourselves be moved by the immense suffering of our brothers and sisters, and will we hasten to walk patiently with our people, learning from them the best way of helping and serving them. (cf. GC 32, d.4 n.50)

3.- Doing good led by the good spirit, thinking with the Church

We can always take a step forward in doing good in the Good Spirit, sentire cum ecclesia, as Ignatius says. The way we do things in using discernment is also proper to the Society. Faber used to formulate it asking for the grace that “everything good would be realised, thought or organised, be done through the good spirit and not through the bad.”14 This grace of discernment, it’s not enough to think, do or organise the good, but do it of the good spirit, is what roots us in the Church, in which the Spirit works and distributes the diverse charisms for the common good. Faber used to say that, in many things, those who wanted to reform the Church were right, but that God did not want to correct it through their means.

It is proper of the Society to do things thinking with the Church. Doing this without losing peace and with joy, in the context of the sins we see, in us as well as in others, and in the structures that we have created, involves carrying the cross, experiencing poverty and humiliations, where Ignatius encourages us to choose between bearing them patiently or desiring them.15 Where the contradiction was very clear, Ignatius used to advise to recollect oneself, before talking or acting, in order to work in the Good Spirit. We do not read the rules for thinking with the Church as precise instructions about controversial points (some rules could be out of date), but examples where Ignatius was inviting in his times to “act against” the anti-ecclesial spirit, inclining ourselves totally and decisively towards our Mother, the Church, not in order to justify a debatable position, but to open space so that the spirit could act in its own time.

Service of the good spirit and of discernment makes us men of the Church – not clericalists, but ecclesiastics – men “for others,” with nothing of our own which cuts us off from others, but rather everything that is ours placed in common and for service.

We neither walk alone nor comfortably, but we walk with “a heart that does not rest, that does not close in on itself but beats to the rhythm of a journey undertaken together with all the people faithful to God.”16 We walk becoming all things to all people, with the goal of helping others.

This self-emptying makes the Society have and always able to have more the face, the accent and the lifestyle of all peoples, of every culture, inserting ourselves in all of them, in the very heart of every people, to become the church, there with every people, inculturating the gospel and evangelising every culture.

In a filial colloquy, or as a servant to his Mistress, we beg Our Lady of la Strada to intercede for us before the “Father of mercies and God of all consolation” (2 Cor 1:3), to constantly place us with her Son, with Jesus who carries, and invites us to carry the cross of the world with Him. We entrust to Her “our way of proceeding” that it should be ecclesial, inculturated, poor, attentive, free from all worldly ambition. We beg Our Mother to direct and accompany every Jesuit along with that part of the people faithful to God whom he has been sent, along these paths of consolation, of compassion and discernment.

Source


The Great Controversy: Chapter (2) Persecution in the first centuries

Sunday, October 23, 2016

The Blessed Hope



October 23

Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Titus 2:13.


Jesus said He would go away and prepare mansions for us, that where He is there we may be also. We shall ever dwell with and enjoy the light of His precious countenance. My heart leaps with joy at the cheering prospect. We are almost home. Heaven, sweet heaven! It is our eternal home. I am glad every moment that Jesus lives, and because He lives we shall live also. My soul says, Praise the Lord. There is a fullness in Jesus, a supply for each, for all, and why should we die for bread or starve in foreign lands?

I hunger, I thirst for salvation, for entire conformity to the will of God. We have a good hope through Jesus. It is sure and steadfast and entereth into that within the veil. It yields us consolation in affliction, it gives us joy amid anguish, disperses the gloom around us, and causes us to look through it all to immortality and eternal life.... Earthly treasures are no inducement to us, for while we have this hope it reaches clear above the treasures of earth that are passing away and takes hold of the immortal inheritance, the treasures that are durable, incorruptible, undefiled, and that fade not away....

Our mortal bodies may die and be laid away in the grave. Yet the blessed hope lives on until the resurrection, when the voice of Jesus calls forth the sleeping dust. We shall then enjoy the fullness of the blessed, glorious hope. We know in whom we have believed. We have not run in vain, neither labored in vain. A rich, a glorious reward is before us; it is the prize for which we run, and if we persevere with courage we shall surely obtain it....

There is salvation for us, and why do we stay away from the fountain? Why not come and drink that our souls may be refreshed, invigorated, and may flourish in God? Why do we cling so closely to earth? There is something better than earth for us to talk about and think of. We can be in a heavenly frame of mind. Oh, let us dwell upon Jesus’ lovely, spotless character, and by beholding we shall become changed to the same image. Be of good courage. Have faith in God.

Maranatha, p.304.


No1 - The Clash of Civilizations - The Hegelian Dialectic - Social Engin...

Saturday, October 22, 2016

#SundayIsHerHoliday – It’s time all women got some time off every week.

Work-Life-Balance 4.0


Challenges in a Time of Digitalisation


The European Sunday Alliance invites you to a conference on Work-Life-Balance 4.0: Challenges in a Time of Digitalisation. The conference will take place on Tuesday, 15 November from 9:00 to 16:00 at the European Economic and Social Committee. Registration is required.Please click here to register for this event.






Boston conference to focus on importance of Sabbath




By Pilot Staff
Posted: 10/14/2016



People of faith in today's society are increasingly faced with the challenge of balancing work, youth sports and community events scheduled for during times that were once universally set aside for family and worship.

An ecumenical conference being held this month in Boston seeks to grapple with that problem.

Father Donald Conroy, of the Diocese of Greensburg, Pa. will be in Boston on Oct. 27 to speak on "Sabbath, Creation, and the Emerging Global Culture." His presentation will take place at 2:00 p.m., during the afternoon segment of the conference on "The Regenerative Sabbath: Sabbath, Sunday, and Renewal," to be held at Old South Church in Boston's Copley Square from 9:00 a.m. to 8:45 p.m.

Father Conroy founded the International Consortium on Religion and Ecology and served on the U.N. Advisory Committee on Environmental Sabbath/World Day of Rest. He wrote and co-edited "Earth at Risk: Advancing the Environmental Dialogue Between Religion and Science." He presently also serves as chaplain to the International Confederation of Christian Family Movements.

The conference is organized by the Lord's Day Alliance of the U.S. and supported by UniteBoston, the Institute for Christian Unity, Cooperative Metropolitan Ministries and other local groups, with consultation from the Office for Ecumenical and Interreligious Affairs of the Archdiocese of Boston.

"What's exciting about this is the way Catholics and Evangelicals and Orthodox and all sorts of Christians are working together to uphold the fundamental commandment to keep holy the Sabbath. What in our society touches us more than the pressure of time? We are living in an age of the monetization of even our last few moments of sacred rest. One of the cardinal meanings of keeping the Lord's Day sacred is that not everything can be priced," said the Rev. Dr. Rodney L. Petersen, executive director of the Lord's Day Alliance, USA.

Father Conroy's address will be followed by a series of talks by Christian and Jewish presenters modelled after the popular "TED Talks" series on the theme "How Do We Use Time?"

Among the speakers will be Paulist Father Tom Ryan of Boston, who directed the Canadian Centre for Ecumenism, founded the ecumenical center Unitas Montreal, and now directs the Paulists' North American Office for Ecumenical and Interfaith Relations, headquartered in Boston.

In his talk, Father Ryan will discuss the papal and Church documents on Sabbath/Sunday issues, and on how our use of time can honor all creation as gift.

The erosion of the idea of the Sabbath has been an increasing concern for many faith groups, including the Catholic Church, in recent years.

In 2012, the USCCB-sponsored North American Orthodox-Catholic Theological Consultation issued a statement entitled "The Importance of Sunday" which said, "Recovering the theological significance of Sunday is fundamental to rebalancing our lives."

"For Christians, Sunday, The Lord's Day, is a special day consecrated to the service and worship of God. It is a unique Christian festival... On Sunday the Church assembles to realize her eschatological fullness in the Eucharist by which The Kingdom and the endless Day of the Lord are revealed in time. It is the perpetual first day of the new creation, a day of rejoicing," the statement also said.




Al Smith dinner reflects Church’s ability to bring people together


Christopher White

October 20, 2016

CRUX CONTRIBUTOR



Candidates Hillary Clinton and Donald Trump with Cardinal Timothy Dolan of New York at the Oct. 20, 2016, Al Smith Dinner. (Credit: Getty Images.)

Thursday night's Al Smith Dinner in New York, probably the last time Hillary Clinton and Donald Trump will share a stage before the election, was a reminder that even in the midst of contentiousness, the Catholic Church still has the ability to bring people together and offer hope and a better way of engaging the world.


Commentary


NEW YORK-For the past year the hottest entertainment ticket in the Big Apple has been the smash Broadway musical Hamilton, where one-time allies turned rival Presidential hopefuls clash over their vision of the future of America.

But across town, a similar story (with a bit more star wattage but less hip-hop) took center stage last night at the 71st annual Alfred E. Smith dinner where Donald Trump and Hillary Clinton shared a meal and a dais with New York’s Cardinal Timothy Dolan as the only thing between them.

And while this campaign has been marked by a toxic level of cynicism fueled by personal insults and attacks, the two presidential hopefuls kept with tradition and came together to raise money for Catholic charities and provided a glimpse of something that has been largely absent from this race: a bit of humor (even if awkward at times) and an effort at civility.

The Al Smith Dinner dates back to 1945, honoring the legacy of the nation’s first Roman Catholic presidential candidate. Beginning in 1960 with Richard Nixon and John F. Kennedy, it’s become an occasion for presidential contenders to put politics aside for an evening and roast one another and themselves while raising millions for children in need.

Despite some awkward moments, both candidates made attempts to humor their opponent. At a nod to her large speaking fees from Wall Street executives, Trump remarked that “This is the first time Hillary is sitting down and speaking to corporate leaders and not getting paid for it.”

Meanwhile, Clinton fired back moments later by observing that “It’s amazing that I’m up here with Donald. I didn’t think he’d be up for a peaceful transition of power,” a reference to his reluctance to say whether he will accept the outcome of this election.

But after all was said and done, it was Dolan who took to the lectern to ease the felt tension and to remind the room of why they had gathered in the first place: New York’s children who are in need of the financial support of Catholic charities.

He also didn’t hesitate to add that among the evening’s attendees were a Mexican immigrant who relied on the Church’s charity works to learn English, and a woman who decided against abortion and found aid from the Church-a polite reminder that there are areas where both candidates remain out of step with the Church.

A 2012 election year Knights of Columbus-Marist poll revealed that 8 in 10 participants responded that they were “frustrated” with the tone of our politics. That same year, Dolan asked Republican nominee Mitt Romney and President Obama to sign a “Civility in America” pledge and to focus the presidential contest on the issues rather than personal attacks.

Four years later, “frustrated” seems to be an inadequate description of our present situation, especially for U.S. Catholics who have found serious faults with both candidates. Trump’s questionable stance on abortion and charges of sexual assault has divided traditional Republican voting Catholics. Meanwhile, the latest release of hacked e-mails from the Clinton campaign has led to allegations of anti-Catholic bias in the Democratic Party.

In August, Philadelphia Archbishop Charles Chaput took to his diocesan paper to highlight the “astonishing flaws” of both candidates and last month, Bishop James Conley of Lincoln Nebraska, made headlines by heeding that “No Catholic should feel obliged to vote for one candidate just to prevent the election of another.”

If there’s one thing that both this election cycle has revealed, it’s that something is seriously wrong with the way we do politics.

Yet despite the grim circumstances, the refreshing reminder from last night was that even in the midst of such contentiousness, the Catholic Church still has the ability to bring people together and offer hope and a better way of engaging the world around us.

As Pope Francis warned long before this campaign began, “Christians who are afraid to build bridges and prefer to build walls are Christians who are not sure of their faith.” The model taught by Francis-whose papacy is a master class in creating a culture of encounter-is for Catholics to be courageous witnesses to the joy of the gospel and to make it attractive to the world around us.

Such a proposal transcends partisan divides, and reorients us to matters of ultimate and final concern.

The negativity on the campaign trail and the disgust that most American voters have over this election will be over in less than twenty days. But the issues at stake-the marginalized workers, the immigrant in fear of being ripped apart from their family, or the woman facing a crisis pregnancy-will remain with us.

As Dolan closed out the dinner, his message suggested that it won’t necessarily be a campaign that will be there to meet these needs-it will be the Church. For Catholics of all political persuasions, this Al Smith dinner should be a reminder that faithful citizenship isn’t just a matter of what we do on November 8th-it’s what happens afterwards that really counts.




Endangered Adventism? - Adventist Review Online





COMMENTARY

Jared Thurmon

is the Strategic Partnerships Liaison for Adventist Review.
You can reach him anytime on twitter via @thurmon.

Endangered Adventism?


The black rhino.

The mountain gorilla.

The Sumatran elephant.

Orangutan.

These are all on the “Critically Endangered Species” List. I’d like to add a few other species to the list.

Protestants.

The North American Adventist…

On October 31, the world (or at least some of it) will celebrate the 499th anniversary of the day Martin Luther nailed his 95 Theses to the door of the Wittenberg Castle church. Today, Luther would have likely written a very long post on his Facebook timeline and shared it with the world. His protest was (is?) far more controversial than anything Colin Kaepernick ever dreamed of.

Yet just this past week, Pope Francis met with and encouraged 1000 Lutherans to set aside doctrine to work together. Luther, in Francis’ version, had issues with some of the teachings of the Catholic church and sought to find a way to enlighten the church on these proposed reforms.

Thus began in 1517 what we describe today as the Protestant Reformation. By the 1540s, a movement arose to counter the influence and effects of this protest and tumult in the church. Officially launched by the Council of Trent (1545-1563) as spear-headed by the Society of Jesus (founded 1534), this effort is known as the Counter Reformation.

The symmetry is intriguing: the first Jesuit pope in history is seeking to finish what was started many years ago by asking the followers of Luther to set aside concerns over doctrine and church teaching to unite with Rome for the purpose of caring for the poor, sick and refugees.

The fact that Francis is having such success with the heirs of the Protestant Reformation accounts for a dwindling population of Protestants in the West—and the addition of a new endangered species on our list.

But there’s another species at least as endangered, and one I care greatly about: Young Seventh-day Adventists in North America.

According to research by Dr. David Trim and the office of Archives, Statistics & Research (ASTR) at the General Conference of Seventh-day Adventists, the median age of an Adventist around the world is 32. In the U.S and Canada, that number is 51.

18.46%. That’s the percentage of Adventist members in North America that are under the age of 40. The percentage under the age of 25—4.55%.

18.46%. That’s the percentage of Adventist members in North America that are under the age of 40. The percentage under the age of 25—4.55%.

Let those data points sink in for a moment. The birthplace of the Advent Movement—North America—has in just over 170 years become critically endangered.

By any metric, the Adventist youth in the U.S and Canada are an endangered species. How does that make you feel?

I can tell you that it’s personal to me. I have friends—as you do—who appear to have fallen out of love with the movement. Many young adults say they still love Jesus. But His church? That’s a different story.

It’s time for some unvarnished candor: If we don’t do something significant—quickly—we may be describing young North American Adventists in just a few years as an extinct species.

There’s no shortage of strong opinions just now in the North American church—mine included.I respect those who stand up for what they believe whether I agree with them or not.

I’m concerned, however, by some writing on a wall that I wish I couldn’t interpret.

Stop into a local church on any given Sabbath and you may do well to find half the seats filled. Attendance at once strong and flourishing congregations is waning.Official membership is an artificially high number, while those actually attending week by week represent only a fraction of the published number.

Whatever you believe about whether men, women, or both should be leading congregations, I’ve got sobering news for you: if we don’t find a solution to the losses occurring right in front of us, there may not be churches for men—or women—to pastor.

The situation, sadly, isn't only a North American problem. This is a global concern, according to the research. At the most recent Annual Council of the world church (October 8-13) G.T Ng, secretary of the General Conference, reminded attendees that the global church is losing 49% of every 100 baptized [Office1], according to the latest data. When asked when they left, nearly two-thirds said that it was in their young adult years.

Using round numbers, it looks like this:

We baptize ten people: we lose five.

Of those five we lose, three are Millennials or younger.

Houston, Tokyo, Sydney, London and Silver Spring . . . .We have a problem!

There’s no single solution that will arrest and reverse this trend. We talk about empowering certain age groups, but are they currently represented on administrative levels? Do we have six-and seven-digit line items in our annual budgets for planting new churches aimed at the very populations we are losing? If we don’t, should we really be encouraging so many bright young minds to enter pastoral ministry?

As a people, we’re quick to throw our disdain for individuals, ministries and administrative bodies out into the social media public square. But what do we think will be the result of this venting? If I see my pastor share his disdain or her anger about elements of the structure of a movement I have been told that God created and sustains, why would I put my faith in that system? And there’s an even bigger question looming: why would I financially support such a system?

Uncertain or unconvinced about distinctive Adventist doctrines, many Adventists simply focus on the spiritual “experience” they have on the weekend.

If our leaders—local elders, pastors, and conference, union, division and General Conference administrators—are casting doubt on the very global structure that distinguishes this global movement from all others, I can assure you that it won’t be long before church members begin to doubt why any of their tithe dollars should find their way to the top of that structure.

Once pulled, the unraveling string continues to run. Will members question what benefit they gain from division, union, or conference structures?In such a disintegrating moment, how will they respond to the temptation to divert their tithe to local projects or structures in which they personally participate? If you don’t think those questions are marinating just now, you’re mistaken.

Even the local church is vulnerable to this unraveling. Is your local congregation so amazing that it will keep members passionate about this unique faith movement?Or with the loss of global vision, will members begin to compare their local Adventist church to the gilded megachurch down the street? The place with 19 pastors, an upscale café, professional musicians, a golf cart to pick guests up at their car, and children’s programming run by experts.

Uncertain or unconvinced about distinctive Adventist doctrines, many Adventists simply focus on the spiritual “experience” they have on the weekend.

If the Advent movement loses its global vision, we won’t be arguing about policies or which gender should serve in which capacity. But we will be wishing we had done something to rise above our differences and find a way to engage our old, our young, our men and our women (Joel 2:28-29) in sharing the everlasting gospel entrusted to this movement.