basementofthebizarre · 6 months ago
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The Betty and Barney Hill Alien Abduction Case: A Pioneering Encounter
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boyfridged · 1 year ago
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jurisprudence & criminology intro reading list.
this list is not an exhaustive guide to any of these fields. my main goal here is to propose some key concepts so that you can start exploring theory on your own. it should also go without saying that it is not composed merely of scholarship that i consider good or even truthful; getting familiar with historical themes is very much beneficial for the broader context. additionally, while jurisprudence and criminology are closely related fields, and having some general idea about jurisprudence makes studying criminology easier, it's not a requirement, so feel free to skip sections as you please. lastly: this is a mix of more theory-heavy and also relatively light reading; if something is difficult to understand, google and youtube are your best friends, and there's a good chance other texts will appear more accessible.
jurisprudence
one of the main questions of jurisprudence is: what is is the proper relationship between law and morality? the following texts focus mostly on that question.
main schools to explore:
legal naturalism notable names: ian fuller, john finis. (naturalist-leaning): patrick devlin. proposed readings: 1. devlin, p. (1959) morals and the criminal law, 2. fuller, l. (1964), the morality of law 3. finnis, j. (1980) natural law and natural rights.
legal positivism notable names: jeremy bentham, john austin, h. l. h. hart, joseph raz. proposed readings: 1, stanford encyclopedia of philosophy: the legal positivism entry, 2. hart, h. (1961) the concept of law, 3. hart, h. (1963) the legal enforcement of morality, 4. raz, j. (1979) the authority of law.
legal interpretivism notables names: ronald dworkin proposed reading: 1. stanford enclycopedia of philosophy: the intepretivism entry, 2. dworkin, r. (1978) taking rights seriously.
critical theory (generally legal positivist in the simplest terms, but not necessarily comfortable with that label) & sociology. notable names: max weber, emile durkheim, carol smart (feminism), achille mbembe (postcolony) proposed reading: 1. smart, c. (1989) feminism and the power of law. 2. hardar, p. (2008) law, orientalism and postcolonialism: the jurisdiction of the lotus-eaters.
criminology
main topics to explore:
biological theories (look: phrenology, degeneration theory, atavistic theory of crime.) notable names: cesare lombroso, b.a. morel. this is mostly historical content; most textbooks on criminology will have a section on it. google is also your best friend. original source texts are mostly pseudo-scientific so i recommend looking into them only if you're specifically curious.
functionalism & structuralism notable names: emile durhkeim, robert merton proposed readings: 1. durkheim, e. (1972) crime as normal behaviour, 2. merton, r. (1938) social structure and anomie
marxist criminology notable names: willem bonger, thorster sellin proposed readings: 1. bonger, w. (1916) criminality and economic conditions, 2. sellin, t. (1938) culture conflict and crime
control theory notable names: jackson toby, travis hirschi. proposed readings: 1. pratt, t. (2011). "key idea: hirschi’s social bond/social control theory." in: key Ideas in criminology and criminal justice.
labelling theory notable names: howard becker proposed readings: 1. goode, e. (2018) labeling theory.
penal theory
in terms of penal theory, you can find plenty reliable sources and reading lists online. here are some of my personal theory-heavy picks.
key readings:
the iep entry on punishment,
the stanford encyclopedia of philosophy entry on legal punishment,
carlen, p. (2013) against rehabilitation: for reparative justice.
davis, a. (2003) are prisons obsolete?
foucault, m. (1975) discipline and punish: the birth of the prison.
johnstone, g., (2002), restorative justice: ideas, values, debates,
johnstone, g. (ed.), (2007), handbook of restorative justice.
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vintage-tigre · 1 year ago
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Paper Clothes 1967.
Kathy Fuller (L) in a polyethylene-coated suit by The Expendables, and Erin Gray modeling a disposable paper two-piece bikini bathing suit by Tiger Morse during photo shoot on Laguna Beach, California, 5/22/1967.
Photo by John G. Zimmerman.
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simplegenius042 · 10 months ago
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Ask meme!
Thank you @lulu2992 for tagging me! I quite enjoyed how you worded yours, as well as @glowwormsmith (to do so twice for the funsies) and am curious to see how well I do on mine.
Rules: Spell out your URL using song titles that can describe your muse/OC/pairings, then tag as many people as there are letters in your URL!
Tagging @cassietrn @chazz-anova @voidika @thewanderer-000 @titiagls and @onehornedbeast + anyone else who'd like to join. Also you don't have to do what I did. You can read my best attempt at this Ask meme below the cut:
"Some Nights" [Fun.] I just stay up, staring at my roof thinking about the characters, the fics I wrote, and the thing is, "I Can't Decide" [Scissor Sisters] on who to talk about first, because there is so many options, each imbued with "My Kind Of Love" [Leon Else - 13 Reasons Why] in various forms. There's the protagonist of The UnTitledverse, Joaquin Cobalt, who's personally a "Part Of Me" [Katy Perry] in some ways but very different in others, especially for his search of identity as he grows up. Silva Omar is the de-facto "main protagonist" of Far Cry The Silver Chronicles, especially with her motivation for living in Hope County, which is to move on from the past and her repetitive status as being the "Last One Standing" [Skylar Grey ft. Polo G, Mozzy, & Eminem - Venom: Let There Be Carnage]. Haoyu Anabuki is someone I find as an interesting protagonist in Life, Despair & Monsters, as unlike Joaquin and Silva, who do have good intentions but often times go to the extreme with those values (Joaquin's methods are more merciless while Silva's is brutal), Haoyu would rather hold onto their selfish intentions than help anyone, but actively learns to care about others and works as a significant foil against his "Enemy" [Imagine Dragons ft. J.I.D - Arcane League of Legends], Sir Enigma Malvolio, who's good intentions are condescending at best and severely warped at worse causing his methods to be unethical, uncaring and selfish.
There's also other series I've developed such as Wings And Horns and it's spin-off trilogy that develops, as well as the Fallout series A Radioactive Calamity of Love, Bombs & Gore, all a "Glorious" [Macklemore ft. Skylar Grey] exploration of the past that happened before The UnTitled Ventures saga, which is the kickstart of the other three series plots. "Everywhere You Look" [Carly Rae Jepsen - Fuller House] is a strange and fantastic journey, which both original and canon characters have to endure and overcome through because what we (and I) get seems to be "Never Enough" [Loren Allred - The Greatest Showman] for our passionate hearts, so we write our own stories and build upon it. "I Gotta Feeling" [The Black Eyed Peas] that The UnTitledverse, Far Cry The Silver Chronicles, Life, Despair & Monsters and the other series and the characters in them, are going to be phenomenal, which is a very bold statement but hey, I've had these building up in my head like an "Unstoppable" [The Score] force for years and I really, really want to finally write them all down so at least they are out there, somewhere, and who knows maybe it might "Shine Through" [The Stupendium] someone else's vision and inspire them to write or make their day a brighter.
One can hope it lasts "4ever" [The Veronicas], and I'll do my best to be along for the ride. And will still be writing even "28 Days Later" [John Murphy - 28 Days Later] after this.
(I have no songs I like or know that start with 0)
And mixing things up, here's how I worded my URL from Wattpad and a little bit from fanfiction.net based on gloworm's style.
Meant To Be - Bebe Rexha ft. Florida Georgia Line
"Maybe we do / Maybe we don't / Maybe we will / Maybe we won't / But if it's meant to, it'll be, it'll be / Baby just let it be (Sing it baby) / If it's meant to be, it'll be, it'll be (C'mon) / Baby, just let it be (Let's Go) / So won't you ride with me, ride with me? / See where this thing goes" for my ship of my shapeshifting, meat-eating alien Mario Emmet and Charlie Emily, the android who didn't realize she was an android for years from the FNAF novels.
Impossible Geometry - The Stupendium ft. Chi-chi
"Never in all of history before / Has cardio been such bliss to perform / But beware of the risks / As you twist and deform / Or you might just put / Your fist through a wall / The Earth is a stave / And you're surfing the waves / As the sound of the blades / Lay waste to the shapes / Stay braces for the pace / Get a taste for the race / There's grace to embrace / When space is your playlist / I feel the music moving through every part of me / I see the beauty blooming out of every passing beat / I'm flying straight towards the light and there's no stopping me / I live my life through impossible geometry / I found a place where my playlist lays a rhapsody / Where my heartbeat and the bass can weave a tapestry / I'm flying straight towards the light and there's no stopping me / I live my life inside impossible geometry" for Silva Omar and Paul Yellowjack, at the highest peak of Third Eye activation and use. In a way, it describes the kind of environment one sees in this state of mind.
Slide Into The Void - The Stupendium ft. Cami-Cat
"Breaking the first / The second / The third / The fourth wall / Fifth wall / No floor / You fall / Earworm humming in a dream / Baby, baby, baby yeah / Just plastic / You want to listen / You want to dream / You want to smile / You want to hurt / You don't want to be / You want to listen / You want to dream / You want to smile / You want to hurt / You don't want to be / If you can't place the pin / Where patterns end and you begin / Follow the Director / Else you're gonna slide into the void / But should your towers fall / Free your mind and heed the call / Go to the projector / Load another slide into the void" for the Ruins of the Midnight Rise (a science organization/cult that includes the Director, Sir Enigma Malvolio, a collection of the worlds greatest Third Eye users called "The Unity" or "Uni" for short, Malvolio's sopping wet bodyguard Denise Redwood, their primary enforcer Inviticus, his mecha-hound Impulse, a deranged Eden "Evie" Jackson Bloodleech (hint, hint), and Frederick Rosemary who shouldn't be anywhere near children).
The House Always Wins - The Stupendium
"You can hit them, you can fold them / Stack the deck and weight the dice / All that glitters isn't golden / Cash that check, you'll pay the price / Might be safer in the desert / Only dust to judge your sins / But those who wager aren't so clever / 'Cause in heaven / Well, the house always wins" for Mr. Robert Edwin House's condescending hatred towards one Marissa "Ress" Bishop... who returns the feeling 100% tenfold.
Running Up That Hill (A Deal With God) - Kate Bush
"And if I only could, I'd make a deal with God / And I'd get him to swap out places / Be running up that road, be running up that hill / Be running up that building (He-oh) / Say, if I only could, oh-ooh / You / It's you and me / It's you and me / It's you and me / You won't be unhappy / Oh come on, baby / Oh come on, darlin' / Let me steal this moment from you now / Oh come on, angel / Come on, come on, darlin' / Let's exchange the experience / Oh-ooh-ooh" for Silva's survivor's guilt and grief over not being able to save her daughter Persephone.
Epoch - The Living Tombstone
"Everyone makes mistakes / I've had more than my share / But it's OK 'cause O'm gonna repair it / They say there are no retakes / But I just don't agree, no / This show / Is of my own making / Take it back to the start / I've had a change of heart / I know we can make it better than it ever was / I know we can make it better / I know we can make it better than it ever was / I know we can make it better" for an unlikely duo between Stranger Things Jim's older brother, Alfred "Jeff" Hopper, and Joaquin's older adopted sister Lisa Cobalt, both have nothing in common except for the fact both are repentant of their past mistakes and actions enough that they are willing to put a stop the world-ending Occult to save the people they want to keep alive.
Set Those Sinners Free - Dan Romer (Far Cry 5)
"Well, the Devil's friends hide in the dark / They've laid their plans and they'll make their mark / We pity the souls that they have claimed / They won't be saved when they're up in flames / The sinner's world is full of hate / There's so many lies that you can't keep straight / But when they finally meet their fate / There's no wait and see, there's see and wait / Well, you can sing all through the night / Preach till the mornin' light / But some cannot tell wrong from right / Jacob's gonna come and set those sinners free" for Alexander Khaos pretending to buy into the prophecy/religious aspect but going all in for the survival aspect that Jacob's set up.
Shameless - Camila Cabello
"So many mornings I woke up confused / In my dreams I do anything I want to you / My emotions are naked / They're taking me out of my mind / Right now I'm shameless / Screaming my lungs out for you / Not afraid to face it / I need you more than I want to / Need you more than I want to / Show me you're shameless / Write it on my neck, why don't ya? / And I won't erase it / I need you more than I want to / Need you more than I want to" for Silva Omar and the Apostles of Zachariah (human incarnations). Hates them but they're so traumatically impactful that she can't erase them from her mind and body (the scars and Persephone's absence being a reminder) which allows their memory to be constantly alive and haunting her. And compared to most people she fought and fights, she's subconsciously established them on this pedestal of what she wants out in a fight (as Paul taught her that "to fight is to prove you're alive").
Spotlight - CG5
"You really think I want to kill? The ink you see can't be distilled / I can tell it's not your day / Well, too bad! / I'm here to stay! / Our surprise is your demise / Close your lying eyes / Play that old song / In the night / Right under the spotlight!" for Calvin Dearing and his Narrator who hates his guts in A Blast In The Past and The Dark Awakening.
Pompeii - Bastille
"Eh, eheu, eheu / Eh, eheu, eheu / Eh, eheu, eheu / I was left to my own devices / Many days fell away with nothing to show / And the walls kept tumbling down in the city that we love / Grey clouds roll over the hills, bringing darkness from above / But if you close your eyes / Does it almost feel like nothing changed at all? / And if you closed your eyes / Does it almost feel like you've been here before? / How am I gonna be an optimist about this? / How am I gonna be an optimist about this?" for the duo Isiah Popov and Gemini Teal as they prepare their "finest" heist in an adapted Ketterdam in the present-ish modern-ish day but still stuck in its crooked ways.
Lost In Paradise - ALI ft. AKLO (Jujutsu Kaisen)
"Tokyo prison / I'm going to relight your feeling / Night and day are fading / I'm going to relight your feeling / Light up every last one of them / Ooh-ooh-oho, give me your love / Ooh-ooh-oho, access to your love / Ooh-ooh-oho, oh yeah! / Lost in paradise / Night and day are fading out / When time gets rough / Access to your love / Lost in paradise / Night and day are fading out / Keep on dancing now / Hey, hey, hey, hey, hey" for Hoayu Anabuki's journey in a Japanese high school trying to make a connection with their half-sister Monika without letting her know they're her sibling and a half-interdimensional being.
I'm So Sorry - Imagine Dragons
"No lies and no deceiving / Man is what he loves / I keep trying to conceive that / Death is from above (No time) / I get mine and make no excuses / Waste of precious breath (No time) / The sun shines on everyone / Everyone, love yourself to death / So you gotta fire up, you gotta let go / You'll never be loved till you've made your own / You gotta face up, you gotta make yours / You never know the top till you get too low / A son of a stepfather / A son of a, I'm so sorry / A son of a stepfather / A son of a, I'm so sorry" for the first major antagonist of The UnTitledverse, Edward Carmine, a 45-year-old Robotics Industrialist who doesn't take the hint to stay dead and tries to become God because of his superiority/god-complex much to everyone else's chagrin.
NEATH! A Fallen London Musical - The Stupendium
"See them scurry as the rat within the maze / Puzzulary and yet how they fascitate / Insignifiportant, if cacophocordant / Hunting for a heart to cherishisffectionate / Could they only see serendestiny / Death and broken dreams, hellish chemistries / Their apocacylsm spawns a clockanism / Requessary beyond their fathometry / Every infatuation, each glance of gladoration / Toothsome cogs upon our grand enmachinations / Each soul impassioned, heart's stole or lacerated / Each tale impaled by the quill tip to the pages / As the ink bleeds, how I drink these / Narratary little sips of histories / Every skipped beat now to drip feed / Something buried deep in enigmystery / All ends / Swords, pens / Foretent / Phenomonition / Court then / Torment / Love's bent / Definition / Cold and unprepared, wholly unawares / Chronologging their enhidden love affairs / There's a currency more poitiont underneath / And darker yet beyond that missing sun of theirs" for Evermond Scowlzka... going on about some poor lads he kidnapped picked up to run some unethical science upon.
They'll Find You - Griffinilia/Fandroid
"Find the mascots / Check your blind spots / Put the mask on / Turn the lights off / Wind the toy box / Check the game clock / Shun the dark thoughts / It's a long shot / They'll find you / They'll find you / We will find you / Terrorize you / And ensnare you / In a bear suit" for the animatronics against Lillian "Lena" Elliot as she tries to survive against them with a flashlight and baseball bat without damaging them too badly.
East of Eden - Zella Day
"Pink toes pressed against the carpet / Show your face and finish what you started / The record spins down the alley, late night / Be my friend, surround me like a satellite / Tiger on the prowl / East of Eden / Comin' for you now / Keep me from the cages under the control / Runnin' in the dark to find east of Eden / Keep me from the cages under the control / Runnin' in the dark to find east of Eden / To find east of Eden (Oh-oh-oh-oh-oh-oh)" for Silva, and maybe Ezekiel (given the "tiger" reference), against both her bio father and adopted father, Adam Omar and Paul Yellowjack in Silva's Hope and Old Dusk respectively.
Royalty - Egzod & Maestro Chives ft. Neoni
"Say I'm cold hearted / But I'm just getting started / Got my eyes on the target / Now, now / Till the battle's won / Till kingdom come / I'll never run / Best to give me your loyalty / Cause I'm taking the world you'll see / They'll be calling me, calling me / They'll be calling me royalty / Best to give me your loyalty / Cause I'm taking the world you'll see / They'll be calling me, calling me / They'll be calling me royalty / They'll be calling me royalty" for the Court King, a third-generation reality bender thought have perished in the Exterminator Purge War trillions of years ago. Only for him to find a puppet in Corvus Targaryen, adopted son of King Viserys the First.
1950 - King Princess
"I like it when we play 1950 / So bold, make them know you're with me / Stone cold, will you miss me? / So tell me why my Gods look like you / And tell me why it's wrong / So I'll wait for you, I'll pray / I will keep on waiting for your love / For you, I'll wait / I will keep on waiting for your" for Silva Omar and Faith Seed.
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ulkaralakbarova · 3 months ago
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The adventures of two amiably aimless metal-head friends, Wayne and Garth. From Wayne’s basement, the pair broadcast a talk-show called “Wayne’s World” on local public access television. The show comes to the attention of a sleazy network executive who wants to produce a big-budget version of “Wayne’s World”—and he also wants Wayne’s girlfriend, a rock singer named Cassandra. Wayne and Garth have to battle the executive not only to save their show, but also Cassandra. Credits: TheMovieDb. Film Cast: Wayne Campbell: Mike Myers Garth Algar: Dana Carvey Benjamin Kane: Rob Lowe Cassandra: Tia Carrere Stacy: Lara Flynn Boyle Dreamwoman: Donna Dixon Security Guard: Chris Farley Noah Vanderhoff: Brian Doyle-Murray Alan: Michael DeLuise Tiny: Meat Loaf Bad Cop / T-1000: Robert Patrick Alice Cooper: Alice Cooper Glen: Ed O’Neill Mrs. Vanderhoff: Colleen Camp Terry: Lee Tergesen Russell Finley: Kurt Fuller Davy: Mike Hagerty Ron Paxton: Charles Noland Elyse: Ione Skye Frankie Sharp: Frank DiLeo Waitress: Robin Ruzan Officer Koharski: Frederick Coffin Old Man Withers: Carmen Filpi Film Crew: Original Music Composer: J. Peter Robinson Screenplay: Mike Myers Executive Producer: Hawk Koch Director of Photography: Theo van de Sande Director: Penelope Spheeris Producer: Lorne Michaels Editor: Malcolm Campbell Stunts: Hannah Kozak Stunts: Alisa Christensen Associate Producer: Dinah Minot Associate Producer: Barnaby Thompson Screenplay: Bonnie Turner Screenplay: Terry Turner Casting: Glenn Daniels Production Design: Gregg Fonseca Second Unit Director: Allan Graf First Assistant Director: John Hockridge Second Assistant Director: Joseph J. Kontra Set Decoration: Jay Hart Camera Operator: Martin Schaer “B” Camera Operator: David Hennings First Assistant Camera: Henry Tirl First Assistant “B” Camera: Peter Mercurio Steadicam Operator: Elizabeth Ziegler Script Supervisor: Adell Aldrich Sound Mixer: Tom Nelson Boom Operator: Jerome R. Vitucci Additional Editor: Earl Ghaffari Assistant Editor: Ralph O. Sepulveda Jr. Assistant Editor: Ann Trulove Assistant Editor: Brion McIntosh Supervising Sound Editor: John Benson Sound Effects Editor: Beth Sterner Sound Effects Editor: Joseph A. Ippolito Sound Effects Editor: Frank Howard Dialogue Editor: Michael Magill Dialogue Editor: Simon Coke Dialogue Editor: Bob Newlan Supervising ADR Editor: Allen Hartz Foley Supervisor: Pamela Bentkowski Assistant Sound Editor: Carolina Beroza Assistant Sound Editor: Thomas W. Small Foley Artist: Ken Dufva Foley Artist: David Lee Fein Foley Mixer: Greg Curda ADR Mixer: Bob Baron ADR Voice Casting: Barbara Harris Sound Re-Recording Mixer: Andy Nelson Sound Re-Recording Mixer: Steve Pederson Sound Re-Recording Mixer: Tom Perry Music Supervisor: Maureen Crowe Supervising Music Editor: Steve Mccroskey Set Designer: Lisette Thomas Set Designer: Gae S. Buckley Special Effects Makeup Artist: Thomas R. Burman Special Effects Makeup Artist: Bari Dreiband-Burman Makeup Artist: Courtney Carell Makeup Artist: Mel Berns Jr. Hairstylist: Kathrine Gordon Hairstylist: Barbara Lorenz Hairstylist: Carol Meikle Costume Supervisor: Pat Tonnema Costumer: Janet Sobel Costumer: Kimberly Guenther Durkin Location Manager: Ned R. Shapiro Assistant Location Manager: Serena Baker Second Second Assistant Director: John G. Scotti Property Master: Kirk Corwin Assistant Property Master: Peter A. Tullo Assistant Property Master: Jim Stubblefield Leadman: Robert Lucas Special Effects Coordinator: Tony Vandenecker Chief Lighting Technician: Jono Kouzouyan Production Office Coordinator: Lynne White Unit Publicist: Tony Angelotti Still Photographer: Suzanne Tenner Craft Service: Vartan Chakarian Transportation Coordinator: James Thornsberry Color Timer: David Bryden Negative Cutter: Theresa Repola Mohammed Title Designer: Dan Curry Second Unit Director of Photography: Robert M. Stevens Stunts: Tony Brubaker Stunt Double: Steve Kelso Movie Reviews: tmdb15435519: I wish I could dress the exact same every day and still be cool.
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reasoningdaily · 1 year ago
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Collected Writings Of: John Henrik Clarke - FREE Download on Z-Library
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John Henrik Clarke papers 1937-1996
Consisting mainly of correspondence, lecture notes, course outlines, writings, research material, organizational records and printed matter, the John Henrik Clarke papers are a unique archive for the study and interpretation of African and African-American history during the second half of the 20th century. As a sergeant-major in a segregated unit in Kelly Field, Texas, during World War II, Clarke helped train African-American enlisted men for mess and other maintenance duties. The collection partially records the lives of these men, changes in their personal and military status, and disciplinary procedures against them.
Biographical/historical information
Born in 1915, the oldest son of an Alabama sharecropper family, John Henrik Clarke was a self-trained historian who edited and wrote over thirty books, and was a leading figure in the development of African heritage and black studies programs nationwide.
He was a co-founder of the Harlem Quarterly (1949-1951) and an associate editor of the journal Freedomways. During the 1960s, he served as director of the African Heritage unit of the anti-poverty program Harlem Youth Opportunities Unlimited (HARYOU-ACT), and as special consultant and coordinator of the Columbia University-WCBS television series "Black Heritage."
He joined the Department of Black and Puerto-Rican Studies at Hunter College in 1969. The founding president of the African Heritage Studies Association, he was a consultant to many projects, including the Metropolitan Museum of Art's exhibition "Harlem On My Mind" and the Portal Press Springboards series, "The Negro in American History." He was awarded the Phelps-Stokes Fund's Aggrey Medal in 1994 for his role "as a public philosopher and relentless critic of injustice and inequality." John Henrik Clarke died in 1998.
Scope and arrangement
Consisting mainly of correspondence, lecture notes, course outlines, writings, research material, organizational records and printed matter, the John Henrik Clarke papers are a unique archive for the study and interpretation of African and African-American history during the second half of the 20th century. As a sergeant-major in a segregated unit in Kelly Field, Texas, during World War II, Clarke helped train African-American enlisted men for mess and other maintenance duties.
The collection partially records the lives of these men, changes in their personal and military status, and disciplinary procedures against them.|||The author's voluminous correspondence is both personal and professional. Significant correspondents include Julian Mayfield, J.C. de Graft-Johnson, Adelaide Cromwell, Basil Davidson, Cheikh Anta Diop, Hoyt Fuller, Richard B. Moore, John G. Jackson, Ezekiel Mphahlele, Alice Walker, Elliott Skinner, E.U. Essien-Udom, Robert E. Lee, Calvin and Eleanor Sinnette, Alioune Diop and the editors of Presence Africaine, and L.H. Ofosu-Appiah of the Encyclopedia Africana project.
The bulk of the correspondence is arranged chronologically.|||Curriculum material in the collection ranges from African history outlines developed in the 1960s for the HARYOU-ACT Heritage program and the Timbuctoo Learning Center, to core black studies courses at Hunter College, Cornell University, the New School for Social Research and Rider College in New Jersey.
The lecture notes (1954-1979) are supplemented by conference material and other printed matter. The HARYOU-ACT series consists of academic and administrative files of the Heritage program, which was administered by the Community Action Institute, HARYOU's central training and orientation department.|||
The Editing and publishing series consists of correspondence, manuscripts, reviews, research material and printed matter for the following books and publishing projects: "Malcolm X, the Man and His Times," "William Styron's Nat Turner: Ten Black Writers Respond," "The Black Revolution, USA," "Anthology of American Negro Short Stories," "Harlem, USA," "Marcus Garvey and the Vision of Africa," the Columbia University-WCBS-TV series "Black Heritage," and the magazine Freedomways. The Garvey files include substantive correspondence with Amy Jacques Garvey.
The Freedomways material relates in part to special issues edited by Clarke on Harlem, the Caribbean and the life of W.E.B. DuBois. Unfinished projects range from "A Treasury of American Negro Humor" (1957) to "Tales of Harlem" (1969) and a life of Patrice Lumumba. Clarke's own writings in this collection consist of early drafts of "Africa Without Tears," a book of travel writing; "Journey to the Fair," an early novel of hobo life; a compilation of short stories, and several files of articles and essays.
The bulk of the author's writings are part of a posthumous addition to the collection.|||The main organizations represented in the collection are the African Heritage Studies Association, founded in 1968 when black scholars walked out of the African Studies Association and the Universal Ethiopian Student Association, a Harlem-based nationalist group opposed to the 1930s Italian invasion of Ethiopia. Other files relate to the African Heritage Exposition of 1959, the American Society for African Culture, 1959-1963, the Fair Play for Cuba Committee, 1960, the Afro-American Scholars Council, 1972-1979, and the Schomburg Center for Research in Black Culture, 1970-1990.
Also included are correspondence and writings by Shaleak ben Yehuda of the Original Hebrew Israelite Nation of Jerusalem, a community of African-American Jews facing deportation from Israel in the 1970s, and correspondence and publications related to Jacob Carruthers and his Association for the Study of Classical African Civilizations.|||
The collection is also the site of a number of outstanding unpublished manuscripts by authors like Yosef Ben-Yochannan, Frank Chapman, Jr., Lionel Hutchinson, Edward S. Lewis, Charles Seifert and John G. Jackson.
There are also transcripts and other material from various African and Caribbean conferences. Also included are consultancy files for the exhibition "Harlem On My Mind," the Carver Federal Savings bank, and printed matter on Kwame Nkrumah, black nationalism, the 1978 Jonestown massacre in Guyana, as well as other subjects.
The John Henrik Clarke papers are arranged in fourteen series:
Personal Papers
World War II
Correspondence
Lecture Notes
Course Outlines
HARYOU-ACT
Editing and Publishing
Writings
Organizations
Consultancy
Subject Files
Other Authors
Oversized Documents
Restricted File
Administrative information
Source of acquisition
Gift, Dr. John Henrik Clarke, 10/1994 and 1999.
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zayaanhashistory · 2 years ago
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The Mafia in Popular Culture
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From Al Capone and Vito Corleone to John Gotti and Tony Soprano, real-life and fictional mafiosos have captured the public imagination since the 1920s. Ruthless and violent, these men are nonetheless often seen to maintain their own personal brand of honor and decency. In this way, they are modern-day versions of the outlaw heroes of the Wild West, such as Jesse and Frank James or Billy the Kid. Gangsters were only a tiny percentage of the huge migration of Italians, primarily from the south of Italy, to America in the early 20th century. Still, “The Mafia” has become the primary pop culture expression of the Italian American identity–much to the dismay of many Italian Americans. This is due largely to the enduring influence of Francis Ford Coppola’s 1972 Oscar-winning smash hit film “The Godfather” (based on Mario Puzo’s novel) and its reinvention of the gangster movie genre. 
As the era of Prohibition gave way to the Great Depression, the first wave of gangster movies mirrored the growing anger and frustration of many Americans at their worsening economic conditions. In movies like “Little Caesar” (1931) with Edward G. Robinson, “The Public Enemy” (1931) with Jimmy Cagney and “Scarface” (1932) with Paul Muni, the main characters–all Italian Americans, some based on real life mobsters such as Capone–suffered the consequences of their law-breaking, but many audiences still identified with their willingness to go outside the bounds of the traditional system to make a living. After 1942, gangsters largely disappeared from the screen, as Nazis and monsters took the place of mobsters as Hollywood’s preferred villains. This began to change after 1950, when a Senate committee set up to investigate organized crime began holding public hearings. Thanks to the new medium of television, millions of Americans watched the testimony of real-life mobsters like Frank Costello (or more accurately, they watched Costello’s shaky hands–the only part of him shown by the camera). In the early 1960s, Joseph Valachi, a soldier in the Luciano “family” organization, took a starring role in later televised hearings. It was Valachi who introduced the now-famous Mafia euphemism “La Cosa Nostra” (Our Thing), and his testimony revealed the evolution of Italian-American organized crime in America, especially in New York. “The Valachi Papers,” a book by Peter Maas, came out in 1969, the same year as the novel that would do more than any other to establish the mythology of the mafia in popular culture: Mario Puzo’s “The Godfather.” 
Puzo’s novel tells the story of Sicilian immigrant Vito Corleone and the family and “business” he built in New York, including the struggles of his son Michael, who will succeed him as the new “Don.” Paramount Pictures bought the film rights to the novel, and studio head Robert Evans turned to the young Italian-American director Francis Ford Coppola to direct. (Coppola also co-wrote the screenplay, with Puzo.) With Marlon Brando (Don Corleone) and Al Pacino (Michael) leading a stellar cast, “The Godfather” gave a fuller, more authentic and more sympathetic glimpse into the Italian-American experience than had been seen on screen before, even as it framed that glimpse through the lens of organized crime. It also painted an undeniably romantic portrait of the mafioso as a man of contradiction, who was ruthless toward his enemy but devoted to his family and friends above all else. Unlike previous gangster films, “The Godfather” looked at the Mafia from the inside out, instead of taking the perspective of law enforcement or of “regular” society. In this way, “The Godfather” reinvented the gangster movie, just as it would influence all those that came after it. “The Godfather, Part II” (1974) was darker and more violent than the first film, but both were box office smashes and multiple Oscar winners. (“The Godfather, Part III,” released 16 years after “Part II,” failed to impress critics or audiences.) Over the next three decades, Hollywood never lost its fascination with the Mafia. A partial list of related films includes dramas like “The Untouchables” (1987), “Donnie Brasco” (1997) and especially Martin Scorsese’s “Goodfellas” (1990), which showed the underside of “The Godfather's romantic vision of Mafia life. Mafiosos also made their way into comedies: “Prizzi’s Honor” (1985), “Married to the Mob” (1988), “My Blue Heaven” (1990) and “Analyze This” (1999). From animated films to children’s cartoons, video games to “gangsta”-style hip-hop or rap music, the myth of the Mafia was everywhere, thanks in large part to the enduring legacy of “The Godfather.” On TV, of course, mobsters turned up regularly on crime shows like “NYPD Blue” and “Law and Order.” In 1999, however, came the debut of a cable TV show featuring a mafioso like none ever seen before. 
In Tony Soprano, David Chase, the creator of the HBO series “The Sopranos” and an Italian American from New Jersey, managed to create a new kind of gangster. Chase moved the action from the traditional urban environment to the New Jersey suburbs, where Tony (James Gandolfini) visits a psychiatrist to deal with the stresses of work and family (including wife Carmela, mother Livia and two teenage kids). In the world of “The Sopranos,” gangsters like Tony are simply trying to achieve the same kind of affluent lifestyle as their fellow suburbanites, all while struggling with a sense that something is missing, that things aren’t like what they used to be. “The Sopranos” ran for six seasons from 1999 to 2004, won more than 20 Emmy Awards and was hailed by some critics as the greatest show in TV history. In acknowledgement of Chase’s debt to other works of Mafia-related popular culture, the series continually referenced those works, including “Public Enemy,” “Goodfellas” and, especially, “The Godfather.” 
Like “The Godfather,” one of the most impressive aspects of “The Sopranos” was its richly detailed portrait of first- and second-generation Italian Americans, as seen through the experience of one extended family. The fact that both of those families were Mob families, however, means that many Italian Americans had mixed feelings toward these works. In 1970, the Italian American Civil Rights League held a rally to stop production of “The Godfather.” As for “The Sopranos,” the National Italian American Foundation has railed against the show as an offensive caricature, while organizers of New York City’s Columbus Day Parade refused to permit “Sopranos” cast members to march in the parade for several years running. Though pop culture’s fascination with the Mafia has undeniably fueled certain negative stereotypes about Italian Americans, acclaimed works like “The Godfather,” “Goodfellas,” and “The Sopranos” have also given many Italian Americans a sense of shared identity and experience. Despite its controversial nature, the myth of the Mafia–as created and nurtured by “The Godfather” and its many pop culture descendants–continues to enthrall the masses of Italian and non-Italians alike. 
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resolved · 3 months ago
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In his description of Fuller's reading habits and library, Morris acknowledged, "[Fuller] was very partial to Owen …. [who] displayed, as he thought, a depth of judgment, and a knowledge of human nature, scarcely to be found in any other author."5 Historian Michael A. G. Haykin wrote that Owen, alongside John Bunyan and Jonathan Edwards, was "undoubtedly" one of "Fuller's favorite authors."6 As such, it is unsurprising to discover that John Owen is an ever-present and trusted source referenced by Fuller repeatedly in The Gospel of Christ Worthy of All Acceptation.7 Indeed, less than one year before it was published, Fuller had recorded in his diary: "Much pain at heart today, while reading in Dr. Owen. Feel almost a sacred reverence for his character."8 As biographer Peter Morden has observed, this sacred reverence can be demonstrated in that "Owen's works were quoted extensively and with approval by Fuller in the first edition of the Gospel Worthy."9 In the second section of the work, Fuller argued that faith is "the duty of all... ========= 5 Ibid. 6 Michael A. G. Haykin, "'A Great Thirst for Reading': Andrew Fuller the Theological Reader." Eusebeia 9 (2008): 16. 7 Carl R. Trueman, "John Owen and Andrew Fuller," Eusebia 8 (2008): 54. Indeed, Trueman writes, "by the year 1784, . . . it is clear that Fuller was already acquainted with Owen's polemical writings in the matters of Arminianism, atonement, indwelling sin, and the character of God." Ibid., 53. 8 Fuller, Memoir, in Fuller's Works, 1:42. 9 Peter J. Morden, The Life and Thought of Andrew Fuller (1754-1815). Studies in Evangelical History and Thought (Milton Keyes, UK: Paternoster, 2015), 53.
men … under the sound of the gospel."10 In his advocacy that "every man is cordially to receive, and heartily to approve, whatever God reveals," Fuller noted, "approbation of the gospel, or of God's way of salvation is the distinguishing characteristic of true faith." 11 Fuller then urged his reader to consider Owen's writing on Justification, specifically his chapter on the nature of faith. 12
In fact, in his initial publication, Fuller had quoted Coles twice saying "Christ did not die for all," and "The first act of faith is not that Christ died for all, or for you in particular: the one is not true; the othernot certain to you."41 He had quoted Witsius as saying, "All, and everyone in particular therefore, to whom the gospel is preached, are not commanded immediately to believe that Christ died for them; for that is a falsehood,"42
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40 Morden, Offering Christ to the World, 73. 41 Fuller, The Gospel of Christ, 135. Italics his. 42 Ibid., 137. Italics his.
Andrew Fuller's Changing Impression of John Owen, plus an important Witsius quote
David G Norman Jr MBTJ
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telgyh · 3 months ago
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☂️ :: ₊ iNTRO !! ⁺
【 "i think we're alone now !!" 】 
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michy or elle work !! 📿
ENFP ┇she / her ┇CST time ┇audhd + other stuff
i probably won't use this app much but thought this would be fun to just make !!┇rest of my socials are all @ telgyh 🔮
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certified silly number two ✰ huge will wood fan !! 🧿
music wise (its my whole personality) i also like all other will wood projects, tyler the creator, tv girl, mac demarco, laufey, mitski, chappell roan, late night drive home, alex g, sir chloe, bôa, father john misty, dying in texas + more !!
shows 'nd stuff i like are the umbrella academy, top gun, the fault in our stars, 10 things i hate about you, how to lose a guy in ten days, baby, criminal minds, young sheldon, modern family, fuller house + full house, any sports really, scott pilgrim takes off, and probably some other random junk
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【 "there doesn't seem to be anyone around !!" 】 
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3rd August >> Fr. Martin's Reflections / Homilies on Today's Mass Readings for Saturday, Seventeenth Week in Ordinary Time (Inc. Matthew 14:1-12): ‘John’s disciples came and took his body and buried it’ .
Saturday, Seventeenth Week in Ordinary Time
Gospel (Except USA) Matthew 14:1-12 The beheading of John the Baptist.
Herod the tetrarch heard about the reputation of Jesus, and said to his court, ‘This is John the Baptist himself; he has risen from the dead, and that is why miraculous powers are at work in him.’ Now it was Herod who had arrested John, chained him up and put him in prison because of Herodias, his brother Philip’s wife. For John had told him, ‘It is against the Law for you to have her.’ He had wanted to kill him but was afraid of the people, who regarded John as a prophet. Then, during the celebrations for Herod’s birthday, the daughter of Herodias danced before the company, and so delighted Herod that he promised on oath to give her anything she asked. Prompted by her mother she said, ‘Give me John the Baptist’s head, here, on a dish.’ The king was distressed but, thinking of the oaths he had sworn and of his guests, he ordered it to be given her, and sent and had John beheaded in the prison. The head was brought in on a dish and given to the girl, who took it to her mother. John’s disciples came and took the body and buried it; then they went off to tell Jesus.
Gospel (USA) Matthew 14:1-12 Herod had John beheaded; John’s disciples came and told Jesus.
Herod the tetrarch heard of the reputation of Jesus and said to his servants, “This man is John the Baptist. He has been raised from the dead; that is why mighty powers are at work in him.” Now Herod had arrested John, bound him, and put him in prison on account of Herodias, the wife of his brother Philip, for John had said to him, “It is not lawful for you to have her.” Although he wanted to kill him, he feared the people, for they regarded him as a prophet. But at a birthday celebration for Herod, the daughter of Herodias performed a dance before the guests and delighted Herod so much that he swore to give her whatever she might ask for. Prompted by her mother, she said, “Give me here on a platter the head of John the Baptist.” The king was distressed, but because of his oaths and the guests who were present, he ordered that it be given, and he had John beheaded in the prison. His head was brought in on a platter and given to the girl, who took it to her mother. His disciples came and took away the corpse and buried him; and they went and told Jesus.
Reflections (12)
(i) Saturday, Seventeenth Week in Ordinary Time
In today’s first reading, the prophet Jeremiah is almost put to death because he spoke God’s word to the people, a word they did not want to hear because it required them to change their ways. In today’s gospel reading, John the Baptist, another prophet, is put to death because he spoke God’s word to Herod, the tetrarch of Galilee, a word he didn’t want to hear, because it would have required him to change his ways. Both readings show that God’s ways are often in conflict with human ways. What God asks of us can sometimes be heard as too demanding from a human point of view. Jesus was understood as a prophet in his lifetime. Indeed, in today’s gospel reading Herod thought that Jesus was the prophet John the Baptist come back to life. Like the prophets before him, Jesus’ proclamation of God’s word was often heard by others as too demanding, too disturbing, and, as a result, he suffered the same fate as many of the prophets before him. Like John the Baptist, Jesus too was executed. Yet, Jesus was more than a prophet who proclaimed God’s word. He was the word of God incarnate. He could speak God’s word in a fuller way than any prophet before him, including John the Baptist. Sometimes we will hear Jesus’ word as demanding and disturbing; he can set the bar very high indeed. At other times, we will hear Jesus’ word as reassuring and comforting; he reveals God to be merciful and patient with human weakness. Behind every word Jesus spoke, both the demanding and the consoling words, stands the love of God for the world. All of Jesus’ words are words of love and life; they reveal God’s loving desire that we would have life and have it to the full. We are called to welcome every word Jesus speaks with the same love with which they have been spoken.
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(ii) Saturday, Seventeenth Week in Ordinary Time
We have a lovely mosaic in our church of John the Baptist baptizing Jesus. A few years after that event, both of them would end up being put to death by the power of Rome. Jesus was crucified at the orders of Pontius Pilate, the Roman governor in Judea at the time, and John the Baptist was beheaded by Herod Antipas, a local ruler who ruled Galilee on behalf of Rome. Jesus more than likely saw his own destiny reflected in what happened to John. John was executed because he had challenged Herod for acting against the Jewish Law by marrying his brother Philip’s wife. John was a courageous witness to the values proclaimed by God’s word. In the story we have just heard, he stands out as a beacon of light compared to all the other characters, that peculiar unholy Trinity of Herod, Herodias, his wife, and her daughter. Between them they managed to eliminate what the gospel reading refers to as a ‘good and holy man’, just as Jesus, the ultimate ‘good and holy man’, would be eliminated by another coalition of darkness. It seems to be in the nature of light that it often finds itself shining in darkness. The light of the Lord’s presence shines in our own darkness, in the dark and difficulty experiences of life. John the Baptist is a great inspiration to us to allow the light of our faith shine, the light of the gospel, even when it is not popular or convenient to do so. We try to keep the light we have received in baptism shining brightly, regardless of the circumstances in which we might find ourselves.
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(iii) Saturday, Seventeenth Week in Ordinary Time
We have become increasingly aware in recent years of those who are being persecuted because of their faith, especially their faith in Jesus. Many have been forced to flee their homes simply because they have refused to deny their faith in Jesus. Many have been put to death because of their faith. There are as many, if not more, Christian martyrs today as there have ever been in human history. We consider Stephen to be the first Christian martyr. Strictly speaking, John the Baptist is not considered a Christian martyr because he was the one who came just before Jesus to prepare the way for him. Yet, he is a martyr for Jesus in everything but name. It was because of his prophetic work of proclaiming God’s will, as a preparation for Jesus, that he was put to death by Herod. He was totally dedicated to proclaiming and doing God’s will, even when that meant incurring the wrath of the powerful, like Herodias, Herod’s wife. He paid with his life for his integrity, his faithfulness to his prophetic calling. John the Baptist remains an inspiration for us today. He encourages us to be courageous in our witness to our faith. Jesus said of John the Baptist that he was not a ‘reed shaken by the wind’. He didn’t simply go in the direction of whatever wind was blowing the strongest. He was made of sterner stuff. We need some of that strength of spirit of John the Baptist today, because our witness to the values of Jesus and his gospel will often mean standing firm against the prevailing winds of the time.
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(iv) Saturday, Seventeenth Week in Ordinary Time
Two men and two women feature in this morning’s gospel reading, John the Baptist and Herod, and Herodias and her daughter. Of the two men, Herod was a man of power and authority, whereas John was powerless; Herod had the freedom of an autocrat to do whatever he liked, whereas John had no freedom, being locked up in prison. Yet, at another level, John the Baptist had an authority and freedom that Herod did not have. John had a moral authority that Herod lacked, and he had the freedom to speak out of his convictions, whereas Herod lacked the freedom of his convictions; he had John beheaded against his better judgement. You could say that John had the authority of the person who was completely open to God’s Spirit and that he had the spiritual freedom of the children of God. The gospels suggest that this is the only authority and the only freedom worth having, and very often it is to be found in people who might appear on the surface to have very little freedom or authority. The most authoritative and the freest person of all was Jesus, because he was full of the Spirit, and he was at his most authoritative and his freest at the very moment when he appeared to have no authority or freedom, as he hung from the cross. The more our lives are in tune with the movements of God’s Spirit, the Holy Spirit, the more we will share in the Lord’s own authority and freedom, and the more we will begin to taste here and now that glorious freedom of the children of God that awaits us in the next life.
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(v) Saturday, Seventeenth Week in Ordinary Time
In this morning’s gospel reading we have an example of that abuse of power with which history is peppered. Herod Antipas was ruler in Galilee at the time of Jesus. He was ultimately subject to the Emperor in Rome and was Rome puppet’s king. He could use his power as he wished, provided it did not bring him into conflict with Rome. In today’s gospel reading he used his power to execute an innocent man. People who abuse their power in this way lose their authority. John the Baptist has no power in this scene; he is a prisoner of Herod Antipas. Yet, he has great authority, a moral authority that is rooted in his relationship with God. That gave him the freedom to confront a man of power like Herod for breaking the Jewish law. Because of that exercise of moral authority, he was put in prison and eventually executed. John the Baptist foreshadows Jesus. As Jesus hung from the cross he too had no power. As Paul says, ‘he was crucified in weakness’. Yet, at that moment he had great authority, the authority of a life of tremendous integrity and goodness, the authority, ultimately, of the faithful Son of God, as the centurion recognized. Even if we have little or no power, we can be people of authority in the gospel sense. Like John the Baptist we are called to be people of the word, who hear the word of the Lord and allow it to shape our values, our attitudes, our whole lives.
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(vi) Saturday, Seventeenth Week in Ordinary Time
We can all make rash promises, promises we have very little chance of ever fulfilling. In this morning’s gospel reading, Herod Antipas, the ruler of Galilee, made a rash promise to his step daughter. ‘He promised on oath to give her anything she asked’. When, prompted by her mother, Herodias, she asked for the head of John the Baptist on a platter, Herod could not go back on his promise without losing face. He was not prepared to lose face, even though that meant going against his better instincts. In some distress he ordered the guards to carry out the request of his step daughter. Herod comes across as a man who did not have the courage of his convictions, when his own honour in the eyes of others was at stake. In contrast, the man he had executed, John the Baptist, had the courage of his convictions. He challenged Herod’s marriage to the wife of his brother because it was against the Jewish Law. John the Baptist died for his convictions. He foreshadowed Jesus who also died for his convictions; he was put to death because he proclaimed God’s vision for humanity. Both John and Jesus inspire us to be courageous in the living of our faith, in our bearing witness to the values of the gospel. It can be tempting to live up to other people’s expectations, which is what Herod did. Yet, our calling is to live in accordance with God’s expectations, even when that means the way of the cross. Such a way is ultimately the way to true and lasting life.
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(vii) Saturday, Seventeenth Week in Ordinary Time
At the beginning of Matthew’s gospel, King Herod the Great is responsible for the murder of innocent children, in an effort to kill the infant king of the Jews, Jesus. In this morning’s gospel reading, Herod the Great’s son, Herod Antipas, the tetrarch of Galilee, is responsible for the death of John the Baptist. Like Jesus, John the Baptist interpreted God’s will for people’s lives; he interpreted God’s Law for others, regardless of their background or state in life. God’s will had to be proclaimed to all, including the most powerful in the land, people like Herod Antipas and his wife Herodias. Proclaiming God’s will to the powerful was risky, if it conflicted with their own will. John the Baptist was imprisoned by Herod Antipas and eventually beheaded because John’s proclamation of God’s will challenged the lifestyle of Herod and his wife. Jesus would go on to make the same discovery. His fuller proclamation of God’s will for our lives was a challenge to the religious and political leaders of his time and, as a result, he was crucified. As well as being a consoling word, the gospel also has a sharp edge to it. It confronts us when we are not living as God intends us to live. When the gospel leaves us feeling uncomfortable, rather than rejecting it, as many of Jesus’ and John’s contemporaries did, we need to sit with it and allow it to speak to our heart. The path it puts before us may go against the grain at times, but, ultimately, it is the path that leads to life, both in this world and in the next.
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(viii) Saturday, Seventeenth Week in Ordinary Time
In this morning’s first reading, Jeremiah warns the people of Jerusalem that if they put him to death they will be bringing innocent blood on themselves, on the city and its citizens. The people heeded Jeremiah’s warning, declaring, ‘this man does not deserve to die’. In the gospel reading, Herod Antipas has no qualms about bringing innocent blood down on himself. He had John the Baptist arrested and imprisoned because John’s preaching was not to his liking and, in particular, was not to the liking of his wife Herodias. During the celebrations for Herod’s birthday, the daughter of Herodias from a previous marriage so beguiled Herod that he made a rash promise to her in public. She could have anything she asked. When, at her mother’s prompting, she asked for the head of John the Baptist on a dish, Herod felt obliged to honour his public promise. Yet, the gospel reading says that it distressed Herod to grant her request. The gospels suggest that there was something about John that appealed to Herod’s better nature. He heard some call in John’s preaching. However, he silenced that call rather than bring down dishonour on himself by refusing to keep his publicly made promise. His need to protect his honour led him to shed innocent blood. The dilemma of Herod is a very human one. The Lord calls out to what is best in us but we don’t always allow ourselves to hear his call or respond to it. Other more self-regarding concerns can have greater influence over us, such as the concern to protect our honour, how we appear to others. Yet, the Lord’s call never goes away. The Lord never gives up on our response even though we may seem deaf to it. The Lord keeps pursuing us in his love, appealing to what is deepest and best in us.
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(ix) Saturday, Seventeenth Week in Ordinary Time
Herod Antipas, the tetrarch of Galilee, had married the wife of his brother Philip. John the Baptist confronted Herod Antipas for marrying in contravention of the Jewish Law, much to the annoyance of Herod and to the even greater annoyance of his wife, Herodias. For his faithful proclamation of the Jewish Law, even to the mighty and powerful, John the Baptist was imprisoned and, eventually, beheaded on Herod’s orders, as we hear in today’s gospel reading. At the end of the gospel reading we are told that when the disciples of John the Baptist had buried their master, they went off to tell Jesus. When Jesus heard this news, he must have had a premonition of his own fate. Jesus proclaimed an even more radical version of God’s will than John the Baptist. He was already in the process of making enemies among the powerful in the land. As John the Baptist was executed in Galilee by a client king of Rome, Herod Antipas, Jesus would be executed in Jerusalem by the governor of Rome. The gospel story as a whole and today’s gospel reading especially indicates that the proclamation of God’s word is not always well received, especially when it challenges our self-centredness, our desire to protect ourselves and all we are attached to. It is in the nature of the Lord’s word that it will both comfort us and unsettle us. It will both build up and tear down. We need to keep holding ourselves open to both sides of the Lord’s word.
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(x) Saturday, Seventeenth Week in Ordinary Time
The story in today’s gospel reading is one of the darker stories in the gospels. The story of the passion and death of John the Baptist anticipates, in many ways, the story of the passion and death of Jesus. Both John and Jesus were executed by agents of Rome because they proclaimed God’s word to powerful people. John proclaimed God’s word as found in the Jewish Law. Jesus proclaimed God’s word in a new way, which was in continuity with the Jewish Law but went beyond it. Powerful people found God’s word as proclaimed by John and Jesus so disturbing that they wanted the preachers of that word put to death. Jeremiah’s proclamation of God’s word in today’s first reading met with a similarly negative response. Some of the worst instincts of human nature are to be found in the story in today’s gospel reading. Herod, his wife, Herodias, and their daughter, traditionally named as Salome, have been described as a kind of unholy trinity. Between them they conspired to put a holy man of God to death. Even in situations where the worst instincts of human nature are to the fore, there is often to be found some redeeming feature. The redeeming feature in today’s story is the person of John the Baptist himself. He is the light that shines in this very dark scene. His faithfulness to the Lord’s calling shines brightly against the dark backdrop of the worst instincts of human nature displayed by Herod Antipas, his wife and their daughter. John did not allow his goodness to be overcome by evil. The same is true, to an even greater extent, of Jesus. John and Jesus did not allow the light of God’s loving presence in their lives to be dimmed by the darkness in the lives of others. That is our calling too, as followers of the risen Lord. We are to allow the light of God’s loving presence to shine through us, regardless of the situation in which we find ourselves.
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(xi) Saturday, Seventeenth Week in Ordinary Time
Today’s gospel reading is one of the more violent stories in the gospels. An innocent and good man, John the Baptist, is unjustly executed by a ruler who had wanted to kill John but had refrained from doing so because of his reputation among the people but who eventually ordered John’s execution to uphold his honour, having sworn on oath to give his stepdaughter anything she wanted. John’s only crime in the eyes of Herod and his wife was to proclaim God’s word as revealed in the Jewish Law. What happens to John foreshadows what would happen to Jesus. As John was executed by Herod under pressure from his wife, Jesus was executed by Pilate under pressure from the religious leaders. Jesus’ only crime was to proclaim God’s word, the coming of God’s kingdom, to announce that God’s hospitable love was embracing all of humanity, and not just a chosen few. John and Jesus were innocent victims of self-serving power. There have been many such innocent victims throughout history. At some moments of our lives, we may have been one of those innocent victims of the self-serving actions of others and, if we are completely, we may also at times our own less than worthy motives may have helped to create innocent victims. Of the two great prophets, John and Jesus, it is above all Jesus who shows us that the suffering we endure at the hands of others can be redeemed by love and forgiveness. As he suffered on the cross, his love for humanity was at its most selfless and life-giving, and his capacity to forgive, to share God’s forgiveness was at its most powerful. His Spirit at work in our lives can empower us to be as loving and forgiving as he was, when we find ourselves on the cross because of the attitudes and actions of others. When that happens the mystery of the cross, the mystery of God’s love which embraces all, becomes tangible present in our time and place through us.
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(xii) Saturday, Seventeenth Week in Ordinary Time
Today’s first reading from the Book of Leviticus ends with the call, ‘Let none of you wrong his neighbour, but fear your God’. ‘Fear’ there is to be understood as reverence for God. We show our reverence for God by respecting our neighbour, by treating them fairly and justly. In the gospel reading, Herod shows no respect for John the Baptist, doing him great wrong, treating him unjustly. Herod had thrown John into prison, at the insistence of his wife Herodias, because he had told Herod it was against the Jewish Law to marry her. During a celebration of Herod’s birthday, as a result of a rash promise he made to his stepdaughter, he felt pressured by his wife and his stepdaughter to have John the Baptist beheaded. Herod, Herodias and her daughter are often referred to as an unholy trinity in this story. One person can do great evil but the greater evils often spring from several people working together. All three co-operated in John’s death, thereby showing that they had no fear of God, no reverence for God, no respect for God’s prophet. The way Herod, Herodias and her daughter worked together to bring about a great wrong is the antithesis of our calling to work together to bring about a great good. The Lord calls us to work together in the service of the coming of the kingdom of God. The Lord wants to work through each one of us individually, but he can work much more powerfully through us as a community of faith and love. We have each been gifted by the Spirit in a different way. It is when we work together in the Spirit, that the Lord can work most effectively to overcome the forces of evil in our world that are so clearly on display in today’s gospel reading.
Fr. Martin Hogan.
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lboogie1906 · 7 months ago
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The Tuskegee Airmen were a group of African-American and Caribbean-born military pilots who fought in WWII. They formed the 332nd Fighter Group and the 477th Bombardment Group of the Army Air Forces. The name applies to the navigators, bombardiers, mechanics, instructors, crew chiefs, nurses, cooks, and other support personnel.
All African American military pilots who trained in the US trained at Moton Field, the Tuskegee Army Air Field, and were educated at Tuskegee University. The group included five Haitians from the Haitian Air Force and one pilot from Trinidad. It included a Hispanic or Latino airman born in the Dominican Republic.
March 22, 1942 - The first five cadets graduate from the Tuskegee Flying School: Captain Benjamin O. Davis, Jr. and Second Lieutenants Mac Ross,
Charles DeBow, L.R. Curtis, and George S. Roberts. They will become part of my the famous 99th Pursuit Squadron. List of Tuskegge Airmen.
Paul Adams (pilot)
Rutherford H. Adkins
Halbert Alexander
William Armstrong
Lee Archer
Robert Ashby
William Bartley
Howard Baugh
Henry Cabot Lodge Bohler
George L. Brown
Harold Brown
Roscoe Brown
Victor W. Butler
William Burden
William A. Campbell
Herbert Carter
Raymond Cassagnol
Eugene Calvin Cheatham Jr.
Herbert V. Clark
Granville C. Coggs
Thomas T.J. Collins
Milton Crenchaw
Woodrow Crockett
Lemuel R. Custis
Floyd J. Crawthon Jr
Doodie Head
Clarence Dart
Alfonza W. Davis
Benjamin O. Davis Jr. (C/O)
Charles DeBow
Wilfred DeFour
Gene Derricotte
Lawrence Dickson
Charles W. Dryden
John Ellis Edwards
Leslie Edwards Jr.
Thomas Ellis
Joseph Elsberry
Leavie Farro Jr
James Clayton Flowers
Julius Freeman
Robert Friend (pilot)
William J. Faulkner Jr.
Joseph Gomer
Alfred Gorham
Oliver Goodall
Garry Fuller
James H. Harvey
Donald A. Hawkins
Kenneth R. Hawkins
Raymond V. Haysbert
Percy Heath
Maycie Herrington
Mitchell Higginbotham
William Lee Hill
Esteban Hotesse
George Hudson Jr.
Lincoln Hudson
George J. Iles
Eugene B. Jackson
Daniel "Chappie" James Jr.
Alexander Jefferson
Buford A. Johnson
Herman A. Johnson
Theodore Johnson
Celestus King III
James Johnson Kelly
James B. Knighten
Erwin B. Lawrence Jr.
Clarence D. Lester
Theodore Lumpkin Jr
John Lyle
Hiram Mann
Walter Manning
Robert L. Martin
Armour G. McDaniel
Charles McGee
Faythe A. McGinnis
John "Mule" Miles
John Mosley
Fitzroy Newsum
Norman L Northcross
Noel F. Parrish
Alix Pasquet
Wendell O. Pruitt
Louis R. Purnell Sr.
Wallace P. Reed
William E. Rice
Eugene J. Richardson, Jr.
George S. Roberts
Lawrence E. Roberts
Isaiah Edward Robinson Jr.
Willie Rogers
Mac Ross
Robert Searcy
David Showell
Wilmeth Sidat-Singh
Eugene Smith
Calvin J. Spann
Vernon Sport
Lowell Steward
Harry Stewart, Jr.
Charles "Chuck" Stone Jr.
Percy Sutton
Alva Temple
Roger Terry
Lucius Theus
Edward L. Toppins
Robert B. Tresville
Andrew D. Turner
Herbert Thorpe
Richard Thorpe
Thomas Franklin Vaughns
Virgil Richardson
William Harold Walker
Spann Watson
Luke J. Weathers, Jr.
Sherman W. White
Malvin "Mal" Whitfield
James T. Wiley
Oscar Lawton Wilkerson
Henry Wise Jr.
Kenneth Wofford
Coleman Young
Perry H. Young Jr.
#africanhistory365 #africanexcellence
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brookstonalmanac · 10 months ago
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Birthdays 1.8
Beer Birthdays
Richard G. Owens (1811)
George Fuller (1833)
Skip Virgilio (1959)
Rich Norgrove (1969)
Five Favorite Birthdays
Shirley Bassey; singer (1937)
Graham Chapman; actor, comedian (1941)
Stephen Hawking; physicist (1942)
Robert Schumann; composer (1810)
Lawrence Alma Tadema; artist (1836)
Famous Birthdays
Peter Arno; cartoonist (1904)
David Bowie; rock musician (1947)
Terry Brooks; science fiction author (1944)
Wilkie Collins; writer (1824) Ami Dolenz; actor (1969)
Frank Nelson Doubleday; publisher (1862)
Bob Eubanks; game show host (1938)
Jose Ferrer; actor (1909)
Jason Giambi' Oakland A's 1B (1971)
Baltasar Gracian; Spanish philosopher (1601)
Gaby Hoffman; actor (1982)
Storm Jameson; English writer (1891)
Uesugi Kagekatsu; Japanese samurai, warlord (1556)
R. Kelly; singer (1967)
Robby Krieger; rock musician (1946)
Gypsy Rose Lee; actor, stripper (1911)
Jenny Lewis; rock musician (1976)
John McTiernan; film director (1951)
Yvette Mimieux; actor (1941)
Charles Osgood; television journalist (1933)
Maria Ozawa; Japanese pornstar (1986)
William Piper, airplane maker (1881)
Sarah Polley; actor (1979)
Elvis Presley; singer (1935)
Soupy Sales; actor (1926)
Ron Sexsmith; pop musician (1964)
R.L. Stine; children's author (1943)
Larry Storch; actor (1923)
Terry Sylvester; rock musician (1947)
Boris Vallejo; artist (1941)
Evelyn Wood; educator, speed reader (1909)
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vafx · 11 months ago
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*SIAPAKAH KRISTEN FUNDAMENTALIS ITU?*
Kebanyakan orang Kristen di Indonesia tidak mengenal Kristen Fundamentalis. Yang dikenal adalah kaum Injili, Liberal, Pantekosta, dan Reform atau Protestan. Tahun 70-an di mata sebagian orang Kristen Indonesia, yang alkitabiah adalah yang Injili sedangkan yang Liberal itu salah, secara tanpa pengertian.
Tahun 80-an setelah mulai Gerakan Reformed di Indonesia, sebagian orang Indonesia yang kurang informasi berpikir yang berbau Reformed itulah yang alkitabiah.
Sesungguhnya siapakah Fundamentalis, Liberal, Injili, dll. itu? Apakah ada perbedaannya jika kita menjadi salah satu dari mereka? Ikutilah nasehat Yakobus, “tetapi apabila di antara kamu ada yang kekurangan hikmat, hendaklah ia memintakannya kepada Allah, yang memberikan kepada semua orang dengan murah hati dan dengan tidak membangkit-bangkit (tidak menegur), maka hal itu akan diberikan kepadanya (1:5).
Sejak zaman renaissance, setelah kekristenan pernah dikagetkan oleh kesesatan Gereja Roma Katolik (GRK) yang sangat parah, ada kehausan akan kebenaran yang alkitabiah. Pada saat itu muncul kelompok Puritan, dan berbagai kelompok yang tendensi theologisnya adalah menuju ke kebenaran Alkitab yang murni. Semua yang dikatakan Alkitab diyakini sebagai kebenaran absolut. Inilah KRISTEN FUNDAMENTALIS itu.
Tetapi pada akhir abad ke-19, muncul kelompok yang tidak lagi percaya bahwa Alkitab adalah kebenaran absolut yang tidak ada salah. Fenomena yang terhebat adalah terbitnya Alkitab bahasa Yunani Critical Text oleh Brooke Foss Westcott (Bishop Gereja Anglican) dan John Anthony Hort (Anglican) pada tahun 1881, yang isinya penuh kesalahan tetapi diyakini sebagai yang lebih tepat. Menurut pengeditnya kesalahan memang pada sang penulis (Matius, Paulus, dll.), bukan karena manuskrip yang mereka jadikan patokan terjadi kerusakan. Jadi, mereka menyalahkan penulis Injil bukan menyalahkan Manuscript yang rusak. Sejak saat itu Liberalisme yaitu “sikap tidak mempercayai Alkitab sebagai kebenaran absolut yang tidak ada salah” melanda Eropa. Angin itu bertiup kencang dan yang pertama kali ditumbangkan adalah para theolog Jerman.
Adu argumentasi yang tidak ada habis-habisnya antara kelompok FUNDAMENTALIS dan LIBERAL terus berlanjut dan makin hari makin sengit. Tahun 1909, dua orang kaya membiayai sebuah komisi yang diketuai oleh beberapa orang dan terakhir oleh R.A.Torrey, menyusun argumentasi mewakili kelompok FUNDAMENTALIS terhadap LIBERAL, menghasilkan 12 volume buku yang berjudul The Fundamentals. (Buku ini ada di STT GRAPHE). Pada saat itu oleh kedua orang kaya itu dicetak 300.000 set dan dibagi secara gratis kepada pengkhotbah siapa saja yang menginginkannya. Peperangan doktrin tentu semakin seru dan bukan hanya di Eropa dan Amerika melainkan juga hingga di ladang misi.
Tahun 1947, Harold Ockenga, Rektor pertama Fuller Theological Seminary, mendirikan kelompok yang ia sebut INJILI, katanya untuk menjembatani kelompok Fundamental dengan Liberal. Sejak saat itu muncullah kelompok INJILI yang memposisikan diri di tengah-tengah. Karena posisinya di tengah, maka kadang ia seperti Fundamental dan kadang ia seperti Liberal (berubah-ubah warna seperti bunglon). Kelompok Injili ini maju pesat karena didukung oleh Billy Graham yang pada saat itu sudah sangat tergiur untuk menjadi mashyur. Selain itu juga didukung oleh Carl F.H. Henry, yang mendirikan majalah Christianity Today pada tahun 1955. Kelompok ini berkembang terutama disebabkan oleh sikapnya yang seperti bunglon. Ia bisa diterima oleh semua kelompok karena fleksibilitasnya yang tinggi.
Sementara itu Gerakan Kharismatik dimulai pada tahun 1886. Seorang Pendeta Baptis yang bernama Richard G. Spurling dari Cokercreek, Tennessee, merasa tidak puas dengan organisasi gerejanya sehingga ia keluar dan berusaha mendirikan gereja sendiri. Setelah ia keluar, ia memimpin sebuah kebangunan rohani yang disertai bahasa lidah. Kemudian ia berhasil mendirikan gereja yang disebut Church of God (Sidang Jemaat Allah). Tahun 1898, Charles F. Parham, yang dipanggil bapak Gerakan Pentakosta Modern, mendirikan rumah penyembuhan Betel. Kemudian tahun 1900, dia juga mendirikan Betel Bible College di Topeka, Kansas. Salah seorang siswanya yang bernama William Seymour diundang ke California, dan kemudian memunculkan gerakan Pentakosta dari Azusa Street. Dari Azusa Street, dan Sekolah Alkitab di Topeka inilah yang dengan efektif menyebarkan gerakan Pentakosta-kharismatik ke seluruh dunia. Mereka percaya masih ada wahyu tambahan sesudah Alkitab (Wahyu 22:21).
Kesalahan terbesar kelompok ini ialah mengejar Extra Biblical Authority (otoritas di luar Alkitab), yaitu: mimpi, bahasa lidah, nubuatan dan berbagai fenomena. Mereka percaya Allah masih menurunkan wahyu sesudah Wahyu 22:21. Dengan demikian berarti mereka tidak percaya bahwa Alkitab adalah satu-satunya firman Allah. Mereka tidak percaya bahwa diluar Alkitab tidak ada firman Allah baik tertulis maupun lisan.
Kelompok Reformed atau Presbyterian adalah kelompok yang dimulai oleh John Calvin. Kelompok Reformed dan Lutheran bisa dilihat sebagai kelompok yang sama yaitu kelompok Protestan karena kedua-duanya melakukan protes dan keluar dari GRK dalam waktu yang hampir bersamaan, atau setidaknya dalam suasana yang sama. Pada awal reformasi hampir semua theolog Reformed maupun Lutheran berpandangan fundamental, yaitu Alkitab tidak ada kesalahan. Tetapi fakta menunjukan bahwa di Eropa dan Amerika kelompok Lutheran dan Reformed adalah yang paling cepat menjadi Liberal. Boleh dikatakan bahwa Liberalisme itu muncul dari Lutheran dan Reformed. Mengapa?
Penyebab sebegitu lemahnya kelompok Reformed dan Lutheran dalam menghadapi godaan penyesatan itu sangat mungkin karena mereka hanya mereformasi Doktrin Keselamatan (soteriology) tanpa mereformasi Doktrin Gereja (Ecclesiology). Padahal kesesatan Doktrin Keselamatan GRK itu dikarenakan kesesatan Doktrin Gerejanya. Tetapi baik Calvin maupun Luther sama-sama masih tetap memungut banyak tradisi GRK misalnya baptisan bayi dan baptisan percik serta sistem tata-ibadah yang memakai Liturgi dan gereja menyatu dengan pemerintah.
Baptisan percik sekalipun salah tetapi tidak sebahaya baptisan bayi (paedo-baptis). Baptisan bayi menyebabkan orang yang belum lahir baru menjadi anggota gereja sejak bayi dan bertumbuh sebagai anggota gereja. Kalau semua orang telah menjadi anggota gereja melalui kelahiran jasmani atau Kristen keturunan, tentu pasti suatu hari gereja akan dipimpin oleh orang yang belum lahir baru, dan sekolah theologi akan menghasilkan banyak theolog tanpa lahir baru (theolog Kristen keturunan).
Sesuai dengan berjalannya waktu, makin hari akan makin banyak theolog atau pemimpin gereja Reformed, Lutheran, dan Anglikan (episkopal), yaitu semua yang membaptis bayi, yang menjadi Liberal.
Kelompok Baptis terhitung sebagai kelompok yang memiliki resistensi tinggi terhadap Liberalisme. Kelihatannya rahasianya adalah tradisi ana-baptist yang menjadi sokoh-gurunya. Tradisi Ana-baptis telah berumur dua ribuan tahun. Sejak gereja dirusak dengan sistem Katolik (universal/Am), sekelompok orang yang tidak rela membiarkan gereja dirusak dari dalam, memisahkan diri. Mereka mempertahankan kemurnian kekristenan sambil mengorbankan segala-galanya.
Gereja Roma Katolik sangat membenci ANABAPTIS karena mereka membaptis ulang orang dari GRK yang bertobat. Mereka diburu lebih dari memburu binatang. Dan jumlah mereka yang telah dibunuh tidak sanggup dihitung. Bahkan pada masa reformasi, mereka juga dibunuh oleh para reformator, terutama Zwingli. Para reformator menganiaya ana-baptist itu karena ana-baptist berkata bahwa mereka masih belum benar sehingga orang Protestan yang mau bergabung dengan ana-Baptist tetap diminta dibaptis ulang. Atas hal ini para reformator bukannya sadar atas kesalahan mereka, malah tersinggung dan membunuh banyak ana-baptist. John Bunyan, penulis buku Perjalanan Seorang Musafir, dipenjarakan oleh gereja Anglikan selama 12 tahun, hanya karena ia mengkhotbahkan pengajaran yang bertentangan dengan gereja Anglikan, yaitu tidak boleh membaptis bayi dan gereja harus dipisahkan dari negara. Setelah kebebasan beragama dijamin baik di Eropa maupun di Amerika, ana-baptist keluar dan mendirikan gereja yang bernama BAPTIS.
Akhirnya, kelompok gereja Baptislah yang kuat mempertahankan Fundamentalisme, yaitu sikap mempertahankan Alkitab yang tidak ada salah tanpa kompromi. Namun demikian pada abad 21 ini banyak juga gereja Baptis yang terhanyut oleh badai Liberalism. Terlebih lagi di Indonesia, dimana banyak gereja Baptis kehilangan hakekat inti jati dirinya. Namun kalau theolog Baptis saja terhanyut, anda bisa bayangkan apa yang terjadi dengan kelompok lain, terutama yang tidak mereformasi Doktrin Gerejanya.
Fundamentalis tentu bukan hanya orang Baptis saja. Dari kelompok lain juga ada, cuma lebih banyak dari kelompok Baptis terutama baptis yang alkitabiah. Bob Jones, Sr., pendiri Bob Jones University adalah pendekar Fundamentalis dari gereja Methodis. Dr. Timothy Tow di singapore adalah Fundamentalis dari gereja Bible Presbytarian, dll.
Menurut hemat saya, tidak ada kelompok Kharismatik yang tergolong ke dalam fundamentalis karena tidak mungkin benar untuk percaya bahwa Alkitab satu-satunya firman Allah sambil mempercayai adanya wahyu tambahan di luar Alkitab. Mereka tidak sadar bahwa dengan mempercayai adanya nubuatan sesudah Alkitab selesai, itu artinya percaya bahwa ada firman Allah di luar Alkitab. Biasanya mereka akan dengan lugu berargumentasi bahwa I Kor.14:1 menyuruh bernubuat, tanpa mereka menyadari bahwa pada saat surat itu ditulis Alkitab belum final, atau Wahyu 22:21 belum ditulis.
Di Indonesia, Kristen Fundamentalis hampir tidak pernah dikenal. Dr. Rod Bell, Sr. (president Fundamental Baptist Fellowship) bahkan berkata kepada Dr. Suhento Liauw, “Kalau nama Fundamentalis tidak harum di negara anda, pakai istilah lain saja.” Tetapi Dr. Liauw tetap memakai istilah Fundamentalis dan mempopulerkan istilah Kristen Fundamentalis karena percaya bahwa orang-orang di Indonesia sudah cukup pintar dan pasti dapat membedakan dan tahu bahwa Fundamentalis Kristen itu adalah yang sangat teguh berpegang pada Alkitab, dan kalau seseorang sangat teguh berpegang pada Alkitab itu pasti tidak mungkin menculik orang seperti yang dilakukan Abu Sayaf atau kelompok yang membunuh orang demi agama. Justru karena sangat memegang teguh Alkitablah kaum Fundamentalis telah dianiaya sepanjang masa oleh berbagai kelompok yang tersinggung oleh ketegasan mereka.
Sepulang dari USA, Dr. Suhento Liauw memperkenalkan Kristen Fundamentalis yang berpegang teguh pada Alkitab. Alkitab adalah kebenaran firman Tuhan yang absolut. Diluar Alkitab tidak ada firman Tuhan baik lisan maupun tertulis. Orang Kristen lahir baru harus memiliki kerinduan untuk mematuhi Alkitab apapun resikonya. Inilah seruan Dr. Liauw di antara begitu banyak prinsip yang diperjuangkan oleh kaum Kristen Fundamentalis yang penuh damai.
Tidak ada maksud untuk menyinggung pihak manapun, melainkan hanya dengan tanpa rasa takut mengungkapkan kebenaran. Dan jika kebenaran itu ternyata membuat sebagian orang tersinggung, yang dapat kami katakan hanyalah “mohon maaf, yang sebesar-besarnya.” Itu adalah pendapat kami. Apakah mengemukakan pendapat itu sebuah kesalahan? Apakah ada negara yang melarang orang berpendapat? Kalau semua pihak memakai akal sehat, seharusnya tidak ada.
Siapakah Kristen Fundamentalis?
Orang yang hanya percaya kepada Alkitab dan memegang teguh Alkitab tanpa kompromi, berapapun harga yang harus dibayarnya untuk itu.*
Jakarta, 5 November 2020.
Suhento Liauw, D.R.E., Th.D.
Rektor GRAPHE INTERNATIONAL THEOLOGICAL SEMINARY (GITS)
Gembala Gereja Baptis Independen Alkitabiah (GBIA) GRAPHE
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altrbody · 1 year ago
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Triptych of Temptation of St. Anthony by Hieronymous Bosch
“There was the woman with delusions of grandeur, who insisted that she was a baroness and screamed that she was being persecuted when they dragged her through the hospital doors. There was the woman who was absolutely certain that her three children had been drawn and quartered and were hanging from the rafters of the attic to be made into sausages. There was the man who clutched his head because he was sure that red snakes were eating his brain. There was the man cringing and twisting his body in contortions because there were bandits with huge donkey ears chasing him. There was the seven-year-old child whose every toy changed suddenly into a fantastic, indescribable beast….There was the man who saw the hospital attendants as giant fish with gaping mouths, ready to eat him alive… Some heard giant celestial choruses singing in the heavens above. Others saw flaming, gorgeous bouquets of flowers growing suddenly out of their hands and feet…Some saw in the most ordinary things – a thimble, a fingernail, a shoe – the whole essence of the world and the universe, a revelation they had never had before, a great religious mysticism.”
-Day of St. Anthony’s Fire, John G. Fuller
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ulkaralakbarova · 3 months ago
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In small-town Texas, affable and popular mortician Bernie Tiede strikes up a friendship with Marjorie Nugent, a wealthy widow well known for her sour attitude. When she becomes controlling and abusive, Bernie goes to great lengths to remove himself from her grasp. Credits: TheMovieDb. Film Cast: Bernie Tiede: Jack Black Marjorie Nugent: Shirley MacLaine Danny Buck Davidson: Matthew McConaughey Scrappy Holmes: Brady Coleman Lloyd Hornbuckle: Richard Robichaux Don Leggett: Rick Dial Sheriff Huckabee: Brandon Smith Rev. Woodard: Larry Jack Dotson Molly: Merrilee McCommas Carl: Mathew Greer Townsperson: Marjorie Dome Townsperson: Tim Cariker Townsperson: Fern Luker Townsperson: Jack Payne Townsperson: Sonny Carl Davis Townsperson: Chris Humphrey Mourner: Jesse Lucio Townsperson: Ann Reeves Townsperson: Kay Epperson Townsperson: Ira Bounds Townsperson: James Baker Townsperson: Kay McConaughey Townsperson: Kristi Youngblood Townsperson: Kenny Brevard Townsperson: Margaret Bowman Townsperson: Mollie Fuller Townsperson: Tanja Givens Townsperson: Glenda Jones Townsperson: Travis Blevins Townsperson: Sylvia Froman Townsperson: Martha Long Townsperson: Jo Perkins Townsperson: Reba Tarjick Townsperson: Dale Dudley Townsperson: James Wilson Townsperson: Teresa Edwards Townsperson: Billy Vaticalos Townsperson: Rob Anthony Larry Brumley: Tommy G. Kendrick Townsperson: Pam McDonald Townsperson: Kathy Gollmitzer Townsperson: Cozette McNeely Professor Fleming: Richard Andrew Jones Friend of Deceased: Charles Bailey Mrs. Pebworth: Suzi McLaughlin Mr. Estes: Grant James Mrs. Estes: Juli Erickson Dwayne Nugent: J.D. Young Dwayne Jr.: Charlie m Stewart Lewie: Joe Stevens Esmerelda: Raquel Gavia Church Goer: Amparo García Oil Worker: Toby Metcalf Chainsaw Artist: Doug Moreland Pianist: Edward Ji Guys & Dolls Performer: Jill Blackwood Mel: David Blackwell Kevin: Gabriel Luna Photographer: Deana Newcomb Assistant Director: David Steakley Bank Manager: Peter Harrell Jr. Deputy Sheriff: Joe Leroy Reynolds Truck Driver: Christian Stokes Generator Operator: John Hornbuckle Sheriff’s Deputy #2: Wray Crawford Café Waitress: Margaret Hoard IRS Agent: Charles Allen Eskew TV Reporter: Quita Culpepper Cashier: Mona Lee Fultz Judge: Jerry Biggs Lead Juror: Robert Works Community Theater Group: Chris Barfield Community Theater Group: Taylor Bryant Community Theater Group: Colin Bevis Community Theater Group: Jacqui Bloom Community Theater Group: Joshua Denning Community Theater Group: Ellie Edwards Community Theater Group: Alaina Flores Community Theater Group: Jennifer Foster Community Theater Group: Leslie Hethcox Community Theater Group: Jordan Hill Community Theater Group: Berkley Jones Community Theater Group: Trevor McGinnis Community Theater Group: Mika Odom Community Theater Group: Chell Parkins Community Theater Group: David Ponton Community Theater Group: Gray Randolph Community Theater Group: Rachel Hull-Ryde Community Theater Group: Ian Saunders Community Theater Group: Madelyn Shaffer Community Theater Group: Larissa Slota Community Theater Group: Daniel Rae Srivastava Community Theater Group: Ellen Stader Community Theater Group: Lara Wright Mrs. Senior Carthage Pageant Contestant: Betty Andrews Mrs. Senior Carthage Pageant Contestant: Marcia Bailey Mrs. Senior Carthage Pageant Contestant: Umpy Bechtol Mrs. Senior Carthage Pageant Contestant: Nita Bouldin Mrs. Senior Carthage Pageant Contestant: Nellie Hickerson Mrs. Senior Carthage Pageant Contestant: Jeanette Kloppe Mrs. Senior Carthage Pageant Contestant: Geraldine Miller Mrs. Senior Carthage Pageant Contestant: Sharon Rigsbee Mrs. Senior Carthage Pageant Contestant: Debbie Shaw Mrs. Senior Carthage Pageant Contestant: Flo Weiershausen Mrs. Senior Carthage Pageant Contestant: Gina Wooten Juror: Gary Askins Juror: Ben Bachelder Juror: Meredith Beal Juror: Stacey Bruck Juror: Michelle Briscoe Juror: Lesa Brooks Juror: Gayla Bruce Juror: Brenda Bunton Juror: Kristi Copeland Juror: Jeff Davis Juror: Orion Gallagher Juror: Kenneth C. Liverman Juror: Linda Rudwick Juror: Mary Stifflemir...
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barbaramoorersm · 2 years ago
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April 16, 2023
Second Sunday of Easter
April 16, 2023
Acts of the Apostles 2: 42-47
This text describes characteristics of the early Church.
Psalm 118
Christians saw in this Jewish prayer a reference to Jesus.
First Letter of St. Peter 1: 3-9
This letter elevates the mercy and hope believers receive because of the Resurrection.
John 20: 19-31
This account records Jesus’ appearance to his disciples and its impact on Thomas.
You may have had this experience.  You come across a book that you have ignored and it is very helpful.  As I was preparing this reflection, I reached for such a treasure.  “Jesus and the Gospels” by Denis McBride.  Not only is it an approachable book but a good educational reference.  McBride speaks of the Gospels as works written, “In memory of Him: Retelling the stories of Jesus.”
But the Gospels are confined by time, cultural experiences, interpretation, and the communities’ needs that the authors understood. We should take all these factors into account as we reflect on them and these reflections will give us a fuller understanding of Jesus and his message.
But it occurred to me that today you and I are continuing to write the Gospel of Jesus with a small “g” as we try to live out its messages in our daily lives, in the here and now.
That is what the early Church was doing according to our first reading. The Acts of the Apostles tells us they were gradually drafting rules for living out Jesus’ message.  Some 30 years after the resurrection they came to understand that community life, sharing, and responding to the needs on one another were central to the message Jesus left.  Peter’s letter was also speaking to many in the community who had never seen the physical Jesus. He writes, “Although you have not seen him you love him; even though you do not see him now yet believe in him…”
John’s Gospel refers to a time after the resurrection when he appeared to some of the disciples.  The Thomas story is so interesting because we ask why was he absent from the community and why did he not take his friends’ word that Jesus came to them?
How do you and I even in the midst of our limits and doubts continue to write “a small gospel” as we try to live out Jesus’ message?  McBride writes, “Jesus the storyteller was first a listener for stories; the teller was first a hearer. The stories told by the adult Jesus, together with the story if his life, are offered to us not only to be heard but also to be retold, not only to be analyzed but also to be proclaimed.” (141)
We “retell” and “proclaim” the Gospels as we try to live out the messages of the “divine listener, and the divine “story teller.”  What would Jesus think and say as he reflects on our world and nation?  Is there anything we could do or say that might make his words take on more life here and now?  Words like, “I am the truth” as we are surrounded by lies.  “I am the Bread of Life” as so many children are dying of hunger and war crimes surround us.  “I am the resurrection” when new life seems out of reach because of poverty and draught.  “I am the light of the world” when educators are silenced by political stances.
We can continue to write the Gospel of Jesus Christ with a “small g” as we make efforts, no matter how insignificant, to embody his message of love and servant leadership.  Along the way, we like Thomas and Peter and many others will fail and make mistakes.  But today, Jesus blesses those “who have not seen but believed.”  We have not seen Jesus as they did in the first century but, we do see him as men, women, and children around us continue to live out his message and make the ancient Gospel take on flesh in the present moment. And others find The Risen Christ in us as we too make efforts to help the Gospel take on life in the here and now.
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