The mother of clergy abuse survivor, Paul Levey, may be the first parent and secondary victim to sue the Catholic Church. Anne Levey, who is haunted daily by knowledge of Paul’s horrific abuse by laicised and jailed priest Gerald Ridsdale, said she will be pursuing a case against the Catholic Church because of the pain and suffering caused.
Amerika, like the projects before it, broke new ground with a few ideas. The first was to view politics as an instance of herd behavior; another was to oppose diversity itself instead of the groups involved. Now it expands into inspection of human motivations and how those result in a distorted worldview.
Few think about ironism, mainly because the word is rarely used in what would be its consistent sense, namely to speak of those who advocate an approach to reality and moral choice rooted in irony, or things not being what they seem to be. Ironists extend this inversion beyond appearance and deny that things are as they are.
There is great power in denying that things are as they are. One becomes instantly messianic because people cannot tell the difference between more accurate perception, as happens with upsets in the scientific field, and simply projecting a conjecture as a replacement for reality itself.
Ironism becomes self-reifying, or manifesting itself by pursuit of itself, because it changes the human social order to be reality-denying and then only reality-deniers win. This is why once-thriving societies just drop off the map and fall out of history; their people went into denial, a form of insanity, and become incompetent, at which point the societies failed to do anything of relevance and withered away.
In other words, once ironism begins its cancerous work, soon only the bad will win, and the good will lose, which becomes important because the good are what make civilization possible. The bad are what unravel civilization and replace it with people living third world style, in anarchic personal lives bonded into thronging herds.
One of the approaches that Amerika has taken over the years is to view politics as philosophy because every organized system of thought or behavior reflects an underlying way of viewing the world and sense of purpose within it. This reveals some surprises.
For example, under the surface of “collectivism” we find that in fact, individualism motivates each member of that group. This is why idiots bleat about collectivism a lot; they do not want to acknowledge the sin they share in common with that collective, which is the desire to be above anyone who might tell them “no” or that their ideas are unrealistic. This is why conservatism fails, for example.
When we look deeply into individualism, we find that some people are merely bad, and they choose badly, going with their herd animal nature instead of observing, understanding, and adapting to reality. Since they are one step removed from nature through the cooperation and judgment of others, they exist entirely in that bubble.
Soon that bubble expands to include others as they seek to find compromise with the bad ones. This leads to an eternally recurring pattern where human groups become inverted, then ironic, and through that, act against all sensible and natural instincts, propelling them down a path of both self-destruction and a generalized “impulse to destroy”:
We know very little of the Adamites, but the picture that emerges of them â€“ one that comes primarily from their enemies â€“ was of a people more like the Hippie subculture of the 20th century rather than the Middle Ages.
For example, the chronicler Laurence of Brezova writes:
Wandering through forests and hills, some of them fell into such insanity that men and women threw off their clothes and went nude, saying that clothes had been adopted because of the sin of the first parents, but that they were in a state of innocence. From the same madness they supposed that they were not sinning if one of their brethren had intercourse with one of the sisters, and if the woman conceived, she said she had conceived of the Holy Spirit.
The scholar Enea Silvio Piccolomini, who later became Pope Pius II (1458-1464) also noted their supposed sexual activities:
They indulged in promiscuous intercourse, but no one might take a lover without the consent of Adam, their chief elder. When one of these brethren ardently desired a sister, he took her by the hand, and, going with her to the chief elder, said, “My soul is afire with love of this woman.” Whereupon the elder would reply, “Go, be fruitful and multiply and replenish the earth.”
These views of Adamites were not necessarily new â€“ in the early centuries of Christianity there was a sect called Adamites and that St. Augustine even mentions they practiced nudism while rejecting marriage.
Wherever ironism goes, the result is the same: invert all that works and replace it with whatever affirms the power of the individual over reality and common sense.
They seek this inversion through “reality is not as it seems” because they desire to cover up something, specifically that natural selection applies to humans and so we are unequal in character, ability, intelligence, and talent because these are inborn and we cannot alter them.
For them, every fact is something to be interpreted in a way that advances the ideology of Leftism. The best way to do this is to read the facts backward, so that effects appear to be causes. Witness a mundane example of backward thinking:
The research, published in the journal Counselling and Psychotherapy Research, indicates that a chronic lack of money can be damaging to people’s health and wellbeing â€“ something which currently isn’t widely acknowledged by policy makers and mental healthcare providers.
Edited by Dr. Jaime Delgadillo, Lecturer in Clinical Psychology at the University of Sheffield, the international collection of research featured in a special edition of this journal indicates that people living in poverty are more likely to develop mental health problems, which could be related to their increased exposure to adverse life events and a chronic state of unmet material and emotional needs.
The studies presented in the journal examine the relationship between social inequalities and psychological care. Together, the findings show that people living in poverty are less likely to start treatment for mental health problems. Once they do start treatment, they are more likely to have ongoing mental health problems after the treatment is completed, and they face a range of material (e.g. lack of transportation) and social (e.g. stigma) barriers to accessing support. The studies also indicate that people living in poor neighbourhoods are less likely to recover from depression and anxiety symptoms after psychological treatment, compared to people from more affluent neighbourhoods.
Turning this around:
The research, published in the journal Counselling and Psychotherapy Research, indicates that bad health and low wellbeing can cause a chronic lack of money â€“ something which currently isn’t widely acknowledged by policy makers and mental healthcare providers.
Edited by Dr. Jaime Delgadillo, Lecturer in Clinical Psychology at the University of Sheffield, the international collection of research featured in a special edition of this journal indicates that people with mental health problems are more likely to be living in poverty, which could be related to their increased proclivity for adverse life events and a chronic state of unrecognized material and emotional needs.
The studies presented in the journal examine the relationship between mental health and social inequalities. Together, the findings show that people with mental health problems are less likely to start treatment for living in poverty. Once they do start treatment, they are more likely to have ongoing mental health problems before and after the treatment is completed, and they face a range of material (e.g. lack of transportation) and social (e.g. stigma) barriers to accessing support. The studies also indicate that people living in poor neighbourhoods are less likely to recover from depression and anxiety symptoms after psychological treatment, compared to people from more affluent neighbourhoods.
The last two lines did not require writing because they baldly stated facts, which is why this study gets away with what it does. The earlier material interpreted those facts backward — as our counter-inversion shows — and used those facts to make broad proclamations about policy.
Later facts however simply state the association the study found, which is that some people achieve both wealth and mental health, while others achieve both poverty and mental disease. That is the opposite of the lede which the story chose:
a chronic lack of money can be damaging to people’s health and wellbeing
In fact, as anyone with experience in the world can tell you, poor mental health leads to poor decision-making which leads to having less money. In order to support the dogma of egalitarianism, however, they have to flip that around and blame a lack of money for the mental health issues of the poor.
Since the dawn of time, the riff of ironism has plagued humanity because people want to believe it. Like a good cult, it excuses their failings and blames someone else all in the same statement, while giving a sense of meaning to lives that doubtless need more of it.
Once they are hooked, they cannot remove the parasite because it has become part of what supports their self-esteem. Caught in hopeless contradiction, the civilization collapses, and the last thing that most people try to do is loudly bleat proclamations of innocence as the result of their actions brings their world down around them.
The Joint Research Centre (JRC) is the European Commission’s science and knowledge service which employs scientists to carry out research in order to provide independent scientific advice and support to EU policy. Our scientific work supports a whole host …
“Remember that a person’s name is to that person the sweetest and most important sound in any language.” So said Dale Carnegie in his 1936 self-improvement classic, “How to Win Friends and Influence People.” That is probably true for a majority of the population — 79 percent like their names, according to a 2013 survey of 1,844 respondents.
Unfortunately, I am in the other 21 percent. I cringe a little whenever I hear someone say my name, and have ever since I was a child. One of my earliest memories is of a lady in a department store asking me my name and bursting out laughing when I said, “Arthur.”
Before you judge that lady, let’s acknowledge that it is actually pretty amusing to meet a little kid with an old man’s name. According to the Social Security Administration, “Arthur” maxed out in popularity back in the ’90s. That is, the 1890s. It has fallen like a rock in popularity since then. I was named after my grandfather, and even he complained that his name made him sound old. Currently, “Arthur” doesn’t even crack the top 200 boys’ names. Since 2013, it has been beaten in popularity by “Maximus” (No. 200 last year) and “Maverick” (No. 85).
One thing I constantly hear from people I meet for the first time is, “I imagined you as being much older.” I don’t take this as flattery, because at 54, I’m really not that young. What they are saying is that they imagined someone about 100 years old. Why? Because people actually tend to look like their names.
In a study last year in the Journal of Personality and Social Psychology, researchers placed images of unfamiliar faces in front of participants and asked them to guess the person’s name from a list of four plausible-seeming names. The participants should have guessed correctly 25 percent of the time. Instead, they got it right 38 percent of the time. The researchers found similar results across eight studies.
In case you are wondering, this fact and others make up part of an entire field called “onomastics.” Onomasticians, who are trained in various scholarly subdisciplines, study proper names, and many of their results are fascinating. One of my favorite onomastic studies comes from the economist David Figlio, who found that boys with more feminine-sounding names tend to misbehave disproportionately upon entry to middle school compared with boys with more traditionally masculine names. So if your son is in trouble after beating up another kid, it’s probably your own fault for naming him “Robin.” (His victim is probably named “Arthur,” by the way.)
Another finding of note, published in the Journal of Personality and Social Psychology in 2002, is that people gravitate toward places of residence and occupations that resemble their own names. So, the researchers assert, a higher proportion of men named Louis live in St. Louis than would occur at random, and a lot of people named Dennis or Denise become dentists. It had never occurred to me that there were dark forces at work making me into Arthur the author. It all makes sense now.
One way to attenuate the impact of a name you don’t like is to marry someone with a name that somehow offsets yours — in my case, someone with a name that is a little more up-to-date. But I did the opposite: I married Ester. This was a pretty common name in her native Barcelona in the 1960s, but here in America it mostly predates World War I. To make matters worse, after we married, our first home was Boca Raton, Fla. We were aggressively pursued by telemarketers for burial plots and Medigap insurance.
I once heard that to have an aversion to a name is a condition called “nomomisia.” I suppose you would say I suffer from autonomomisia. Yes, I am an autonomomisist.
Still, it’s important to keep things in perspective. Like everything else in life, it could be a lot worse. Years ago, my mother and I were talking about all this. I asked her about her second choice for my name. How about David? “David Brooks” has a nice ring to it. After all, “David” was the second most popular boys’ name the decade I was born and was also my beloved father’s name. She thought about it for a minute and said, “Well, we thought about naming you Chester.”
You know, on second thought, Arthur’s not so bad.
The National Employability Report 2016 of the Aspiring Minds, a job skills credentialing company, reveals that an entire pool of eight lakh engineering diploma holders are missed by the knowledge industry despite a huge number possessing employable skills …
On June 14, the school board of Fairfax County Public Schools (FCPS), the tenth largest school division in the United States, will convene and likely approve a number of changes to its sex-ed program, including replacing the term “biological sex” with “sex assigned at birth,” teaching that children aren’t born male or female, minimizing the role of abstinence, and excising clergy from a list of “trusted adults.” Although I am a product of FCPS, as was my mother and a long list of aunts, uncles, and cousins on both sides of my family, my children will not be attending their local elementary school. The radical sexual pedagogy promoted by FCPS, coupled with its well-publicized laxity in confronting illegal sexual behavior by its staff, has convinced me that my eldest daughter, who will enter kindergarten this fall, would be safer in a private school.
The latest recommendation by the county’s Family Life Education Curriculum Advisory Committee builds upon other sex-ed trends in FCPS, where “oral sex” is introduced to kids as young as 12. Thirteen-year-olds, meanwhile, are told about “anal sex” 18 separate times in one year’s worth of lessons. I understand why: the proliferation of pornography accessible to our youth has made sexting and increasingly aggressive sexual activity ubiquitous problems for FCPS and school districts across the country. Studies have shown that a majority of pornography depicts violence against women. As the adage goes, “monkey see, monkey do.”
Still, the committee’s recommendation to remove clergy from the list of “trusted adults” is ridiculous, given that FCPS has been dogged by illegal sexual activity by its employees for years. In March, a Sandburg Middle School teacher was charged with possession of child pornography. Last year, a former girls’ basketball coach at Lake Braddock Secondary School was accused of sexually harassing players—the school administration kept him on staff for months after the allegation was raised. A 2016 investigation by the local News4 I-Team discovered that the response of FCPS to multiple teachers accused of sexual misconduct—with students, no less—had allowed those educators to keep their teaching licenses for years after the offenses. A Bailey’s Elementary School teacher was arrested in 2015 and charged with sexually assaulting a teenage boy between 2004 and 2010.
FCPS has repeatedly demonstrated its lack of responsibility with our children, maintaining a policy towards sex offenders more relaxed than my local Catholic diocesan schools, while introducing children to sexual practices fraught with health dangers. Why should I trust a school system that perpetuates the demonstrably false narrative that public school educators are more trustworthy than priests, pastors, or rabbis? It’s bad enough that one day my children may attend colleges that permit, if not encourage, the kinds of risky sexual behavior depicted in Jon Krakauer’s 2015 best-selling book Missoula. Without a proper education, they’ll lack the maturity to navigate these treacherous waters as 12- and 13-year-olds, let alone as college freshman. As Cicero warned, “the enemy is within the gates; it is with our own luxury, our own folly, our own criminality that we have to contend.”
I suppose I’m not terribly surprised by the increased abasement of the school district that educated me. When I was in tenth grade, a ninth grader at my school attended a party where she got drunk and was persuaded into a compromising position by upperclassmen. Those boys (who to my knowledge were never punished) took pictures and sent them to a popular local radio host, “Elliot in the Morning,” who spoke about them on-air. The girl was, of course, humiliated and ended up transferring schools. I think she even changed her name. (As an aside, how has that DC101 disc jockey avoided legal scrutiny? He spoke publicly about viewing what amounts to child pornography!) We’ve certainly come a long way since 1999. With handheld, Internet-accessible phones now ubiquitous among our children, how could things not descend into even more alarming harassment, abuse, and misogyny?
FCPS still boasts an impressive educational pedigree. As their website notes, the class of 2018 has 223 National Merit Semifinalists, and Fairfax County high schools are recognized annually by the Washington Post as some of the most challenging in the United States. Yet as C.S. Lewis warned, “education without values, as useful as it is, seems rather to make man a more clever devil.” Teaching kids just entering puberty about how to “properly” use contraception and engage in safe anal sex can only be classified as a first-rate education in delinquency. Most American public schools have lost sight of Aristotle’s important maxim: “The happy life is regarded as a life in conformity with virtue…not spent in [sexual] amusement.”
Excluding my children from a public education is a hard decision for me, as I would think it is for many families—these are the institutions that have inculcated American ideas and ideals for generations of our citizens. I spent every year of grade school except kindergarten in the same public school district, which had an indelible impact on my socialization into our culture as well as on how I think and view the world. Public school districts also continue to employ huge numbers of our citizens: FCPS is the third largest employer in the state of Virginia. My mother spent more than 30 years in the system as an occupational therapist, from which she herself graduated in 1972. I was so inspired by my public education experience that I worked as a substitute and then a full-time high school history teacher, as well as a high school tennis coach.
Though I am a product of public schools and still take pride in my education, I won’t send my kids there—not as long as I can afford to send them elsewhere. Given the Catholic Church’s robust security policies in the wake of the early 2000s sex scandal, my kids are safer in my parish’s elementary school. My decision will stand until our public school systems—enduring what has become a nationwide sexual crisis—adopt policies that resist, rather than capitulate to, the worrying trends wreaking havoc on our families and our children.
Casey Chalk is a student at the Notre Dame Graduate School of Theology at Christendom College.
It is common knowledge among gun owners that California has imposed a plethora of strict gun control laws that appear to be more about discouraging lawful gun ownership than preventing crime and violence. At times, it can seem as though California’s laws are designed to trap law-abiding gun owners with good intentions and transform them…
The post Tyranny: Calif. Farmer Thrown In Jail After Complying With Gun Registration Law appeared first on Conservative Tribune.
The best news in ages came this afternoon, thanks to reader Bonifatius, who sent news of a new, Munich-based lay Catholic organization: the Bund Sankt-Michael (Confederation of St. Michael). It’s a Catholic organization — but one that reaches out to all Christians — dedicated to shoring up the Christian faith in post-Christian Germany. Its strategy page says that The Benedict Option is a “major inspiration,” but not the only one. If your browser is Google Chrome, you can have everything on the site translated easily, on the page. Otherwise, use translate.google.com.
I’m going to post some of the Bund’s strategy page in English below. The English translation is via Google’s bot. If it sounds inelegant, that’s because it wasn’t done by a human being. I welcome any corrections from German speakers:
2.2 Strategic assumptions
The Bund’s strategic draft is based on the following strategic assumptions about the future development of the environment in which Christianity moves in Europe, as well as the associated requirements for its own actions.
- Christians will become a minority in Europe. Due to demographic trends, migration and diminishing strength of religious ties among Christians, they will become a minority in the coming decades which will initially shrink steadily.
- The environment for Christianity will become more difficult in Europe: as a religious minority, Christians will live alongside other religious and philosophical groups who are not always friendly to Christians and the heritage of Christianity. In the perception of a growing number of Christianity, Christianity will appear alien, incomprehensible or backward. This perception will be marked by misrepresentations about Christianity as well as aberrant developments within Christianity.
- The general crisis potential in Europe is increasing : Increasing decay and dissolution phenomena in all areas of social life will lead to a steady increase in the general instability and the crisis potential in Europe. The remaining cultural substance in Europe has become too weak to avert such developments. Even political actors and political action can no longer avert this development, which has cultural causes at its core, but at best delay it. In the medium term, this will be linked to a series of converging crises that will further worsen the environment for Christians in Europe, and possibly over a very long period of time.
- Above all, it will depend on the creation of freedom for Christian life: under future conditions, a major political task will be the creation and maintenance of open spaces that enable Christians to lead a Christian life. Moreover, in largely Christianized societies, Christian elements in the state order will become increasingly difficult to sustain, and such attempts will increasingly be negatively answered by non-Christians and will be fruitless.
- Non-binding forms of Christianity will not be able to survive in the future environment: in an environment that is increasingly difficult for Christianity, non-binding forms of Christianity will be unable to resist social pressure and dissolve, assimilate, or, at most, seemingly Christian-looking extensions of secular ideologies transform. The remaining Christians will increasingly be those who can withstand the pressure of the increasingly difficult environment, because they can practice more binding forms, have strong religious ties and can rely on robust solidarity structures.
- Europe needs the ministry of Christianity: Under the conditions of imminent upheaval, more and more people in Europe will be ready to acknowledge that the cause of Europe’s crisis is the separation from its Christian roots, and that overcoming this crisis requires reconnecting to those roots. Under these conditions, the Church will need to be able to provide the necessary service to Europe, offering more convincing explanations of what’s going on, as well as better solutions and approaches to tackle the challenges that its decay-and-dissolution environment may be.
- Long-term thinking is needed: both the assurance of the continuity of Christianity in Europe and the renewal of Europe in the spirit of Christianity are long-term oriented tasks that must be carried out over many generations. To fulfill them presupposes to think in long periods of time and to be prepared to no longer see the effects of one’s own actions.
- Elites are the bearers of cultural development: cultural change always starts with elites. Because addressing the challenges to Christianity’s continuity in Europe in the long term requires above all a change in the cultural environment, Christians must be part of the cultural and other elites to work and win over these elites. In this context, positive change can also be achieved by small, but highly capable and service-ready groups.
Exclusive thinking: projects based on strong religious ties tend to be exclusive, unnecessarily excluding potential supporters and allies. In communication, for example, such projects tend to use a language that is only understood by their own members. In addition, there is a tendency in such projects to isolate themselves from the environment rather than following the Christian mission and acting in it.
Internal divisions: In such projects, there is an increased risk of internal divisions, for example, when different currents accuse each other of lack of faithfulness.
External Conspiracy Theories: Strategically oriented religious intentions are reported to be met with great distrust by parts of their environment that often form the basis for irrational conspiracy theories. A transparent presentation of one’s own goals and one’s own actions can counteract this.
Intolerance and hostility: Actors who fundamentally reject Christianity will also reject attempts to facilitate Christian life in a post-Christian Europe. As in the past, in the past, for example, in the realm of totalitarian ideologies, they are generally practiced and will react with attempts at reputational damage, social isolation and attacks on professional existence.
5.1 Creating spaces of Christian life
The physical and cultural spaces of Christian life enable Christians in Europe’s culturally increasingly heterogeneous societies to cultivate their culture and pass it on to future generations. The creation and consolidation of such spaces is the prerequisite for Christians to act as creative minorities in these societies and thus to serve them.
The greater the balance between Christian life and the surrounding society, the greater will be the pressure on Christians to assimilate into non-Christian culture. Spaces of Christian life can reduce this pressure and thereby support Christians in their Christian way of life and strengthen their ministry. These spaces should be designed so that they could perform this task even under the most difficult conditions.
These spaces should not be places of retreat, but nuclei of renewal radiating to their environment.
Creating physical spaces of Christian life
In spaces of Christian life, this life can grow in such a way that it can affect the world. This requires certain conditions, such as an intact environment in which uncertainty or other signs of disintegration and deterioration are minimized.
Such spaces require physical infrastructure, such as churches and schools. Around this infrastructure Christian families can settle, who support each other in their lives as Christians.
Creation of Christian solidarity structures
Solidarity structures help Christian families lead a Christian life in the midst of the surrounding society and raise their children in the spirit of Christianity. Such structures are based on reciprocity and trust. Because of their independence from government infrastructure, they are also reliably available if it is temporary or permanent or people are excluded from their claim for political reasons.
Creating cultural spaces of Christian life
It is in the nature of Christianity not to consider a difficult environment as an adversary, but to work for its well-being and renewal. However, in order to do this, Christians need to be kept away from the corrupt cultural trends that shape this environment, that is, they must live in the world but not be molded by their minds (Jn 17, 11-19).
This requires the creation of cultural spaces that are delimited from the world around them, and within whose protective borders Christian life can grow.
Cultural spaces of Christian life include their own educational system as well as media and communication platforms as well as arts and cultural studies.
Care and mediation of the Christian heritage
Many present-day Christians are poorly acquainted with their heritage, or feel it out of ignorance as a burden. Christians, however, must be convinced that their inheritance is of the highest value before they can convince other people credibly.
This heritage also includes practical solutions for a successful life.
The care of the inheritance involves its development, its mediation and its further development in the sense of the demand to examine everything and to keep the good (1 Thess 5:21).
For this purpose, compendia should be created and maintained, which open up this legacy in all its aspects in such a way that people can reapply individually and in community. This practice has been successfully used in building nations, such as the US, where the “McGuffey Readers” helped to assimilate the country’s cultural identity.
5.2 Strengthening interdenominational and interreligious cooperation
Conservative actors in the various Christian denominations, but also in Judaism, who are committed to the preservation of the respective teaching and tradition, face the same challenges in Western societies and usually have similar positions in the field of social teaching. In the face of increasing challenges, this leads to increased cooperation between these denominations and religions.
Pope Francis spoke of an “ecumenism of the blood” and the convergence of denominations in the face of increasing persecution of Christians in many regions of the world.
The Russian Orthodox Bishop Tikhon is, among other things, head of the Council for Cultural Affairs of the Patriarch of Moscow and is considered a close confidant of Russian President Vladimir Putin. He said in 2018 that there was close contact with the Vatican Cultural Council . The common main task is to preserve the Christian identity of Europe. The Russian Orthodox Metropolitan Hilarion, who is currently head of the Foreign Office of the Moscow Patriarchate, advocates a strategic alliance between the Catholic Church and Orthodoxy and calls the Catholic Church an “ally”. The increasing challenges facing Christianity in Western Europe would require such cooperation .
The World Evangelical Alliance (WEA), the most important association of evangelical Christians, has been holding talks with the Catholic Church for some time , during which the participants confirmed that there is more in common than separation between them.
In 2017, several organizations of Jewish Orthodox rabbis in a letter addressed to Pope Francis called for a strategic partnership between Judaism and the Catholic Church in countering the threat of political Islam and radical secular ideologies. The Jewish Orthodox rabbi Jonathan Sacks had described corresponding common challenges and interests .
In the case of rapprochement between the Catholic Church and Orthodox Judaism, it is crucial that the common interests clearly outweigh the effects of the existing contradictions. In contrast to most Islamic actors, however, the conflicts predominate, which is why there is no relevant cooperation and will probably not exist in the long term. The recent ongoing dialogue between the Catholic Church and the Islamic World League is not a collaboration to achieve common goals, but an attempt to use diplomatic means to deal with the conflicts that are coming from Islamic actors.
In principle, however, it would be possible to cooperate with liberal minority currents in Islam, which, unlike the majority currents, forego confrontational positions in relation to Christianity. There are common interests here, such as the defense against radical currents in Islam, which pose a threat to both Christians and non-Muslim Muslims.
Y’all, this thing is happening. And European Christians are leading the way. Americans, pay attention!
I would like to propose a big conference sometime in 2019 of Christians eager to talk seriously about this initiative, and to pioneer concrete ways to collaborate across international borders. We should hold it in Europe — perhaps at a large Benedictine monastery — because that’s where the Benedict Option is taking root now. We should include clergy and laity from Catholic, Protestant (Evangelical and otherwise), and Orthodox traditions. It should include North Americans and Russians, and perhaps even Middle Eastern Christians.
We do not need to include Christians who don’t see a need for a Benedict Option strategy. We will only waste time trying to convince those who don’t want to see what’s right in front of them. We need instead to be working hard on building these structures and networks, and getting to know each other.
I’ve not been in touch with anybody from the Bund, incidentally. I am no kind of organizer. But if any one reading this blog is in a position to organize this kind of international conference, and is eager to meet others interested in planning and funding it, please know that you can count on me to help in any way possible.
It seems like almost every day I see evidence that European Christians get the Benedict Option concept much better than we American believers do. This is surely because they have been living in a post-Christian civilization for generations now. They know what’s at stake. And they know what’s coming to us Americans. Meanwhile, we are wasting the headstart we have been given by history. How much are we traditional American Christians prepared to lose before we wake up one day and realize that the traditional European Christians were right all along?
Art by Michael Ramirez
USA –-(Ammoland.com)- On The Wings Of Our Freedom.
Every soldier who died for the country was a blessing from God. They came on Earth us to save our lives. Happy Memorial Day Weekend 2018 to you and your family on the day which honors the brave.
Did you enjoy this cartoon?
- Sign up for Ammoland in your Inbox and get our daily cartoon and email news!
You call yourself pro-gun? Prove it by joining anyone or all of these fine civil rights organizations:
- National Rifle Association (NRA) : www.membership.nrahq.org
- Second Amendment Foundation (SAF) : www.saf.org
- Firearms Coalition : www.firearmscoalition.org
- Jews For The Preservation Of Firearms Ownership (JPFO) : www.jpfo.org
- Citizens Committee for the Right to Keep and Bear Arms (CCRKBA) : www.ccrkba.org
- Gun Owner of America (GOA) : www.gunowners.org
And, please consider support for the Second Front in Defense of the Second Amendment:
- Knife Rights: www.kniferights.org
About Michael Ramirez
Two-time Pulitzer Prize winner, Michael Ramirez, combines an encyclopedic knowledge of the news with a captivating drawing style to create consistently outstanding editorial cartoons on Ammoland Shooting Sports News.
“An editorial cartoon is not just a funny picture,” says internationally known editorial cartoonist Michael Ramirez. “It is a powerful instrument of journalism, sometimes sharp and refined, its message cutting quickly to the point, and other times, blunt and overpowering, seizing the readers’ attention with its dark imagery.”
Visit : www.michaelpramirez.com
Share this page and help spread our pro gun, conservative message with humor.