Episcopal Church blesses, commissions Pride Month celebrations

Episcopal Church blesses, commissions Pride Month celebrations

By Shireen Korkzan

Posted 6 hours ago

Presiding Bishop Sean Rowe Pride Month Service 2025

Presiding Bishop Sean Rowe, right, presided over a June 1, 2025, Eucharist at the Chapel of Christ the Lord at the Episcopal Church Center in New York, New York. The worship service served as a blessing and formal commissioning for Episcopalians and Episcopal congregations to observe Pride Month throughout June. Photo: Screenshot

[Episcopal News Service] The Episcopal Church kicked off Pride Month celebrations and affirmations of LGBTQ+ people with a special livestreamed Eucharist at the Chapel of Christ the Lord at the Episcopal Church Center in New York, New York.

Watch the service on the church’s website or Facebook page.

Presiding Bishop Sean Rowe presided in person at the June 1 service, which served as a blessing and formal commissioning for Episcopalians and Episcopal congregations to observe Pride Month. The Rev. Cameron Partridge, rector of St. Aidan’s Episcopal Church in San Francisco, Diocese of California, and a trans man, preached remotely.

“Let us love one another, not even though or despite our queerness – our transness – but because of the unique human beings God has created us to be and to become,” Partridge said during his sermon. “In the face of so many who refuse to know us, may our love, our lives reflect the glory of God, upholding us, transforming us, strengthening us and charging us to make our way forward in this moment – together, the grace, the love, the light of Christ.”

Pride Month has been celebrated nationwide in June since 1970. It began after the Stonewall riots, a series of gay liberation protests that took place one year prior between June 28 and July 3, 1969. The riots started in response to a police raid at the Stonewall Inn, a gay bar in New York’s Greenwich Village neighborhood. In 1999, former President Bill Clinton commemorated the Stonewall riots’ 30th anniversary by declaring June as Gay and Lesbian Pride Month. June 28 is International LGBT Pride Day, though celebrations are held throughout June.

“LGBTQ+” stands for lesbian, gay, bisexual, transgender and queer/questioning, with the “+” sign representing the many other sexual orientations and gender identities that are not explicitly included in the acronym, including intersex, asexual, two-spirit and more. The inclusive terms and its variations – such as “LGBTQIA2S+” and others – are meant to acknowledge the diverse and expansive spectrum of human sexuality and gender expression.

The service began with a recorded performance by Trinity Church Wall Street’s choir of “Epilogue: Meet Me Here” from “Considering Matthew Shepard,” Craig Hella Johnson’s Grammy-nominated three-part oratorio. Johnson composed the work as a musical response to the murder of Shepard – a young gay man who in 1998 was beaten and tortured to death because of his sexuality. Shepard’s parents held onto his ashes for 20 years out of fear his grave would be vandalized before they were safely interred at Washington National Cathedral.

This year’s Pride Month is taking place as hate crimes targeting LGBTQ+ people continue to increase worldwide; and as anti-LGBTQ+ bills continue to be introduced nationwide, with six additional anti-trans bills passing since May 30.

Cameron Partridge Pride Service 2025

The Rev. Cameron Partridge, rector of St. Aidan’s Episcopal Church in San Francisco, Diocese of California, and a trans man, preached remotely during The Episcopal Church’s June 1, 2025, Eucharist at the Chapel of Christ the Lord at the Episcopal Church Center in New York, New York. The worship service kicked off Pride Month celebrations and affirmations of LGBTQ+ people. Photo: Screenshot

Since The Episcopal Church formally began to welcome and affirm LGBTQ+ people in 1976 through acts of General Convention, Episcopal dioceses, congregations, organizations and individuals continue to advocate for LGBTQ+ rights. LGBTQ+ people also now serve in multiple clergy and lay leadership roles, including bishops. Many churches sponsor and march in their local Pride parades and festivals, while many others display the rainbow flag despite the risk of vandalism.

The rainbow flag – designed by Gilbert Baker and other artists in 1978 by commission from Harvey Milk, the first openly gay man to be elected to public office in California – reflects the diversity of the LGBTQ+ community and the spectrum of human sexuality and gender. More Episcopal churches are also now flying the Progress Pride flag, a variation on the traditional Pride flag with added white, pink and light blue stripes to represent the transgender community, a brown stripe to represent communities of color and a black stripe in remembrance of the 42.3 million people who’ve died by HIV/AIDS since 1981 – many of whom were LGBTQ+.

“Pride gives us an opportunity to remember the struggles, celebrate the joy, and give thanks for the love of God that binds us together and makes us one,” Rowe wrote in a message printed in the service bulletin. “Especially this year, Pride provides an opportunity to stand against injustice and fear by proclaiming that LGBTQ+ people are beloved children of God and cherished members of The Episcopal Church and the Body of Christ.”

New Testament readings included passages from Acts 1:1-11 and Revelation 22. The Gospel reading was John 17:20-26 – Jesus prays for all believers.

The service also included a recording of All Saints Episcopal Church in Pasadena, California’s choir performing “In the Midst of New Dimensions,” a hymn written and composed by Julian B. Rush, an ordained minister in the United Methodist Church.

During the commissioning, adapted from the Book of Occasional Services, Rowe addressed the congregation: “You have been called to ministries of the church, to be carried out in communities, congregations, dioceses and all the places in which you serve. Will you faithfully do so to the honor of God and the benefit of the church?”

The congregation replied: “We will.”

Shaneequa Brokenleg, the presiding bishop’s staff officer for racial reconciliation and a Lakota “winkte,” or “two-spirit,” sang an original work called “Creator God, We Cry to You.”

“Hear our prayer for all who serve across your church, for all who doubt and all who search, for all who seek, for all who find, for open hearts and open minds, for justice, peace and equity… .”

Native American cultures generally have a broader understanding of gender identity than European cultures. As an example, the Lakota language does not use gendered pronouns, and two-spirit are seen as reconcilers and healers.

The service also included a reading of the Prayers of the People, written by the church’s Task Force on LGBTQ+ Inclusion: “For communities that honor queer and transgender lives, and for voices that proclaim your gospel of love and transformation. Strengthen your Church with power through your Spirit, especially where it has caused harm or withheld blessing. Teach us to walk in love, as Christ loved us, and to be faithful stewards of your reconciling grace. … For all who carry hidden wounds, who live with chronic pain, illness, addiction, or despair. For LGBTQ+ youth and elders, especially those cut off from family or care. Let your Spirit bring healing, courage, and companionship.”

The Episcopal Church has special Pride Month resources available on its website, including a downloadable Pride shield, short videos highlighting the church’s advocacy and support, social media graphics and more.

During his sermon, Partridge recalled while a student at Bryn Mawr College in Pennsylvania interviewing an openly gay priest for an essay on the conflict of sexuality in The Episcopal Church in the 90s. Partridge asked the priest, “Do you see [being gay] as integral to your ministry, or do you see it as somewhat a part of you that isn’t necessarily in the forefront?”

The priest replied, “People say to you, ‘Oh, I love you even though you’re gay.’ And my answer is, on the contrary, you love me because I’m gay, the things that you love about me – my warmth, my empathy, my identification with the marginalized, my passion for justice, my humor – all of those things have been shaped by my experience of being gay. If you love me … being gay is part of the package.”

-Shireen Korkzan is a reporter and assistant editor for Episcopal News Service. She can be reached at skorkzan@episcopalchurch.org.

https://episcopalnewsservice.org/2025/06/02/episcopal-church-blesses-commissions-pride-month-celebrations/

666 1 Samuel 26:15-16. And David said to Abner, Art not thou a valiant man? and who is like to thee in Israel? wherefore then hast thou not kept thy lord the king? for there came one of the people in to destroy the king thy lord. This thing is not good that thou hast done. As the LORD liveth, ye are worthy to die, because ye have not kept your master, the LORD'S anointed. And now see where the king's spear is, and the cruse of water that was at his bolster. 2 Samuel 18:3. But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but now thou art worth ten thousand of us: therefore now it is better that thou succour us out of the city. Esther 6:2. And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king's chamberlains, the keepers of the door, who sought to lay hand on the king Ahasuerus

THE

WESTMINSTER

LARGER

CATECHISM

https://www.freepresbyterian.org/uploads/Larger_Catechism.pdf

What is the meaning of 666?

Answer

At the close of Revelation 13, which discusses the beast (the Antichrist) and his false prophet, we read, “This calls for wisdom: let the one who has understanding calculate the number of the beast, for it is the number of a man, and his number is 666” (Revelation 13:18). Somehow, the number 666 is a clue to the identity of the beast. Revelation 13 also mentions the “mark of the beast” (verses 16–17), and popular thought often links 666 with the mark; however, the mark of the beast and 666 appear to be two different things. The mark of the beast is something people must receive in order to buy and sell. The number 666 is somehow associated with the beast/Antichrist as “his” number.

The meaning of 666 is a mystery, and it appears that the apostle John, writing under the inspiration of the Holy Spirit, intended it to be that way. Calculating it, John says, requires “wisdom.” Some, using gematria (assigning a number value to each letter of a name or word and then combining the number values to arrive at a total number), have identified the Antichrist as various people in world history. Some of the popular targets have been “Caesar Nero,” “Ronald Wilson Reagan,” “Mikhail Gorbachev,” and various popes in Roman Catholic history. The lengths some will go to in order to get a person’s name to add up to 666 are amazing. Virtually any name can add up to 666 if enough mathematical gymnastics are employed.

Six hundred, sixty-six will somehow identify the beast, but precisely how 666 is connected to the beast is not the main point of Revelation 13:18. The Bible often uses the number 7 to refer to God and His perfection. Traditionally, 6 is thought to be the number of man, created on the sixth day and always “falling short” of God. The beast/Antichrist will strive to be like God. He will likely even claim to be God. But, just as the number 6 falls short of the number 7, so will the beast/Antichrist, with his “trinity” of 6’s, ultimately fail in his effort to defeat God.

Addendum: Interestingly, in some ancient Greek manuscripts of the Book of Revelation, the number is given as 616 instead of 666. The manuscript evidence is strongly in favor of 666, but the alternate reading of 616 should give us pause before we start pounding away on the calculators.

https://www.gotquestions.org/meaning-of-666.html

As per numerology, 666 when added comes to 9, a tricky number that stands for greediness, and natural disasters. But 9 (6+6+6+18=1+8=90 is also the number of Mars (Mangal) which means extra energy which can either make or break. It is impulsive, restless, stubborn and inflexible,' adds Jumaani."

https://timesofindia.indiatimes.com/ahmedabad-times/666-the-devil-or-cupid/articleshow/1621141.cms#

What is a SIN?

A Social Insurance Number (SIN) is a 9-digit number that you need to work and be paid in Canada and access government programs and benefits. It is also used to file taxes.

If you are not eligible for a SIN, you can apply for an Individual Tax Number (ITN) for tax purposes.

You are responsible for protecting your SIN. Ensure that you store documents containing your SIN and personal information in a safe place. For more information about protecting your SIN, please visit here.

International students get a SIN starting with the number ‘9,’ which lets employers know that you are a temporary resident in Canada.

https://international.northeastern.edu/ogs/student-support/global-campuses/canada/social-insurance-number/

A novena (from Latin: novem, "nine") is an ancient tradition of devotional praying in Christianity, consisting of private or public prayers repeated for nine successive days or weeks.[1] The nine days between the Feast of the Ascension and Pentecost, when the disciples gathered in the upper room and devoted themselves to prayer, is often considered to be the first novena.[2]

https://en.wikipedia.org/wiki/Novena

[666] 6. 1On the side of the superior general, what will aid toward this union of hearts are the qualities of his person [G], to be treated in Part IX [723-25], with which he will perform his office, 2which is to be for all the members a head from which the influence required for the end sought by the Society ought to descend to them all. 3It is thus from the general as head that all authority of the provincials should flow, from the provincials that of the local superiors, and from the local superiors that of the individual members. 4And from this same head, or at least by his commission and approval, should likewise come the appointing of missions. And the same should apply to communicating the graces of the Society. 5For the more the subjects are dependent upon their superiors, the better will the love, obedience, and union among them be preserved."

The Constitutions of the Society of Jesus and Their Complementary Norms

https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf

Civil Twilight:

Begins in the morning, or ends in the evening, when the geometric center of the sun is 6 degrees below the horizon.  Therefore morning civil twilight begins when the geometric center of the sun is 6 degrees below the horizon, and ends at sunrise.  Evening civil twilight begins at sunset, and ends when the geometric center of the sun is 6 degrees below the horizon.  Under these conditions absent fog or other restrictions, the brightest stars and planets can be seen, the horizon and terrestrial objects can be discerned, and in many cases, artificial lighting is not needed. Civil Twilight is also known as Civil Dawn and Civil Dusk.

Nautical Twilight:

Begins in the morning, or ends in the evening, when the geometric center of the sun is 12 degrees below the horizon.  In general, the term nautical twilight refers to sailors being able to take reliable readings via well known stars because the horizon is still visible, even under moonless conditions.  Absent fog or other restrictions, outlines of terrestrial objects may still be discernible, but detailed outdoor activities are likely curtailed without artificial illumination. Nautical Twilight is also known as Nautical Dawn and Nautical Dusk.

Astronomical Twilight:

Begins in the morning, or ends in the evening, when the geometric center of the sun is 18 degrees below the horizon.  In astronomical twilight, sky illumination is so faint that most casual observers would regard the sky as fully dark, especially under urban or suburban light pollution.  Under astronomical twilight, the horizon is not discernible and moderately faint stars or planets can be observed with the naked eye under a non light polluted sky.  But to test the limits of naked eye observations, the sun needs to be more than 18 degrees below the horizon.  Point light sources such as stars and planets can be readily studied by astronomers under astronomical twilight.  But diffuse light sources such as galaxies, nebula, and globular clusters need to be observed under a totally dark sky, again when the sun is more than 18 degrees below the horizon.

https://www.weather.gov/fsd/twilight

Unam Sanctam

One God, One Faith, One Spiritual Authority

Pope Boniface VIII - 1302

Bull of Pope Boniface VIII promulgated November 18, 1302

Urged by faith, we are obliged to believe and to maintain that the Church is one, holy, catholic, and also apostolic. We believe in her firmly and we confess with simplicity that outside of her there is neither salvation nor the remission of sins, as the Spouse in the Canticles [Sgs 6:8] proclaims: ‘One is my dove, my perfect one. She is the only one, the chosen of her who bore her,‘ and she represents one sole mystical body whose Head is Christ and the head of Christ is God [1 Cor 11:3]. In her then is one Lord, one faith, one baptism [Eph 4:5]. There had been at the time of the deluge only one ark of Noah, prefiguring the one Church, which ark, having been finished to a single cubit, had only one pilot and guide, i.e., Noah, and we read that, outside of this ark, all that subsisted on the earth was destroyed.

We venerate this Church as one, the Lord having said by the mouth of the prophet: ‘Deliver, O God, my soul from the sword and my only one from the hand of the dog.’ [Ps 21:20] He has prayed for his soul, that is for himself, heart and body; and this body, that is to say, the Church, He has called one because of the unity of the Spouse, of the faith, of the sacraments, and of the charity of the Church. This is the tunic of the Lord, the seamless tunic, which was not rent but which was cast by lot [Jn 19:23- 24]. Therefore, of the one and only Church there is one body and one head, not two heads like a monster; that is, Christ and the Vicar of Christ, Peter and the successor of Peter, since the Lord speaking to Peter Himself said: ‘Feed my sheep‘ [Jn 21:17], meaning, my sheep in general, not these, nor those in particular, whence we understand that He entrusted all to him [Peter]. Therefore, if the Greeks or others should say that they are not confided to Peter and to his successors, they must confess not being the sheep of Christ, since Our Lord says in John ‘there is one sheepfold and one shepherd.’ We are informed by the texts of the gospels that in this Church and in its power are two swords; namely, the spiritual and the temporal. For when the Apostles say: ‘Behold, here are two swords‘ [Lk 22:38] that is to say, in the Church, since the Apostles were speaking, the Lord did not reply that there were too many, but sufficient. Certainly the one who denies that the temporal sword is in the power of Peter has not listened well to the word of the Lord commanding: ‘Put up thy sword into thy scabbard‘ [Mt 26:52]. Therefore, both are in the power of the Church, namely, the spiritual sword and the material. But indeed, the latter is to be exercised on behalf of the Church; and truly, the former is to be exercised by the Church. The former is of the priest; the latter is by the hand of kings and soldiers, but at the will and sufferance of the priest.

However, one sword ought to be subordinated to the other and temporal authority, subjected to spiritual power. For since the Apostle said: ‘There is no power except from God and the things that are, are ordained of God‘ [Rom 13:1-2], but they would not be ordained if one sword were not subordinated to the other and if the inferior one, as it were, were not led upwards by the other.

For, according to the Blessed Dionysius, it is a law of the divinity that the lowest things reach the highest place by intermediaries. Then, according to the order of the universe, all things are not led back to order equally and immediately, but the lowest by the intermediary, and the inferior by the superior. Hence we must recognize the more clearly that spiritual power surpasses in dignity and in nobility any temporal power whatever, as spiritual things surpass the temporal. This we see very clearly also by the payment, benediction, and consecration of the tithes, but the acceptance of power itself and by the government even of things. For with truth as our witness, it belongs to spiritual power to establish the terrestrial power and to pass judgement if it has not been good. Thus is accomplished the prophecy of Jeremias concerning the Church and the ecclesiastical power: ‘Behold to-day I have placed you over nations, and over kingdoms‘ and the rest. Therefore, if the terrestrial power err, it will be judged by the spiritual power; but if a minor spiritual power err, it will be judged by a superior spiritual power; but if the highest power of all err, it can be judged only by God, and not by man, according to the testimony of the Apostle: ‘The spiritual man judgeth of all things and he himself is judged by no man‘ [1 Cor 2:15]. This authority, however, (though it has been given to man and is exercised by man), is not human but rather divine, granted to Peter by a divine word and reaffirmed to him (Peter) and his successors by the One Whom Peter confessed, the Lord saying to Peter himself, ‘Whatsoever you shall bind on earth, shall be bound also in Heaven‘ etc., [Mt 16:19]. Therefore whoever resists this power thus ordained by God, resists the ordinance of God [Rom 13:2], unless he invent like Manicheus two beginnings, which is false and judged by us heretical, since according to the testimony of Moses, it is not in the beginnings but in the beginning that God created heaven and earth [Gen 1:1]. Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.

https://www.papalencyclicals.net/bon08/b8unam.htm

Head:

1. See Illness, mental

2. The superior general, head of the Society [666]

The Constitutions of The Society of Jesus and Their Complimentary Norms

A Complete English Translation of the Official Latin Texts

THE INSTITUTE OF JESUIT SOURCES

SAINT LOUIS, 1996

https://web.archive.org/web/20200211182223/https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf

Can. 666 In the use of means of social communication, necessary discretion is to be observed and those things are to be avoided which are harmful to one’s vocation and dangerous to the chastity of a consecrated person."

TITLE II. RELIGIOUS INSTITUTES (Cann. 607 - 709) CODE OF CANON LAW

https://www.vatican.va/archive/cod-iuris-canonici/eng/documents/cic_lib2-cann607-709_en.html

Revelation 13:11-18

1599 Geneva Bible

11 [a]And I beheld, another beast coming out of the earth, [b]which had two horns like the Lamb, but he spake like the dragon.

12 [c]And he did all that the first beast could do before him, and he caused the earth and them which dwell therein, [d]to worship the first beast whose deadly wound was healed.

13 [e]And he did great wonders, so that he made fire to come down from heaven on the earth, in the sight of men.

14 And deceived them that dwell on the earth by the signs which were permitted to him to do in the sight of the beast, saying to them that dwell on the earth, that they should make the [f]image of the [g]beast, which had the wound of a sword, and did live.

15 [h]And it was permitted to him to give a [i]spirit unto the image of the beast, so that the image of the beast should speak, and should cause that as many as would not worship the image of the beast should be killed.

16 [j]And he made all, both small and great, rich and poor, free and bond, to receive [k]a [l]mark in their right hand or in their foreheads.

17 And that no man might [m]buy or sell, save he that had the [n]mark or the name of the beast or the number of his name.

18 [o]Here is wisdom. Let him that hath wit, count the number of the beast: for it is the [p]number of a man, and his number is six hundred threescore and six.

Read full chapter

Footnotes

Revelation 13:11 The second member of the vision, concerning the ecclesiastical dominion, which in Rome succeeded that which was politic, and is in the power of the corporation of false Prophets, and of the forgers of false doctrine. Wherefore the same body or corporation is called of S. John by the name of false prophet, Rev. 6:13, 19 and 20. The form of this beast is first described in this verse, then his acts, in the verses following, and the whole speech is concluded in the last verse. This beast is by his breed a Son of the earth (as they say) obscurely born, and by little and little creeping up out of his abject estate.

Revelation 13:11 That is, in show he resembled the Lamb (for what is more mild or more humble than to be the servant of the servants of God) but in deed he played the part of the Dragon, and of the Wolf, Matt. 7:15. For even Satan changeth himself into an Angel of light, 2 Cor. 11:14, and what should his honest disciples and servants do?

Revelation 13:12 The history of the acts of this beast containeth in sum three things, hypocrisy, the witness of miracles and tyranny: of which the first is noted in this verse, the second in the 3 verses following: the third in the sixteenth and seventeenth verses. His hypocrisy is most full of leasing, whereby he abuseth both the former beast and the whole world: in that albeit he hath by his cunning, as it were by lime made of the former beast a most miserable … or anatomy, usurped all his authority unto himself and most impudently exerciseth the same in the sight and view of him: yet he carrieth himself so, as if he honored him with most high honor, and did in very truth cause him to be honored of all men.

Revelation 13:12

For unto this beast of Rome, which of civil Empire is made an Ecclesiastical hierarchy, are given divine honors, and divine authority so far as he is believed to be above the Scriptures, which the gloss upon the Decretals declareth by this devilish verse,

Articulos solvit, synodumque facit generalem,

That is,

He changeth the Articles of faith, and giveth authority to general Counsels.

Which is spoken of the Papal power. So the beast is by birth, foundation, feat, and finally substance, one: only the Pope hath altered the form and manner thereof being himself the head both of that tyrannical Empire, and also of the false Prophets, for the Empire hath he taken unto himself, and thereunto hath added this cunning device. Now these words, whose deadly wound was cured are put here for distinction sake, as also sometimes afterwards: that even at that time the godly readers of this prophecy might by this sign be brought to see the things as present: as if it were said, that they might adore this very Empire that now is, whose head we have seen in our own memory to have been cut off, and to be cured again.

Revelation 13:13 The second point of the things done by the beast, is the credit of great wonders or miracles, appertaining to the strength of this impiety: of which signs some were given from above, as it is said, that fire was sent down from heaven by false sorcery, in this verse. Others were showed here below in the sight of the beast to establish idolatry, and deceive souls, which part S. John setteth forth beginning (as they say) at that which is last, in this manner: First the effect is declared in these words, He deceiveth the inhabitants of the earth, Secondly the common manner of working in two sorts, one of miracles. For the signs that were given him to do in the presence of the beasts: the other of the words added to the signs, and teaching the idolatry confirmed by those signs, Saying unto the inhabitants of the earth, that they should make an image unto the beasts which, etc. Thirdly, a special manner is declared: That is given unto him to put life into the image of the beast: and that such a kind of quickening, that the same both speaketh by answer unto those that ask counsel of it, and also pronounceth death against all those that do not obey nor worship it: all which things oftentimes by false miracles through the procurement and inspiration of the Devil, have been effected and wrought in images. The histories of the Papists are full of examples of such miracles, the most of them feigned, many also done by the devil in images: as of old in the serpent, Gen. 3:1. By which examples is confirmed, not the authority of the beast, but the truth of God, and of these prophecies.

Revelation 13:14 That is, images by enallage or change of the number: for the worship of them ever since the second Council of Nice, hath been ordained in the Church by public credit, and authority contrary unto the Law of God.

Revelation 13:14 In the Greek the word is in the Dative case, as much to say, as unto the worship, honor and obeying of the beast: for by this maintenance of images this Pseudoprophetical beast doth mightily profit the beast of Rome, of whom long ago he received them. Wherefore the same is hereafter very fitly called the image of the beast, for that images have their beginning from the beast, and have their form or manner from the will of the beast, and have their end and use fixed in the profit and commodity of the beast.

Revelation 13:15 And of this miracle of the images of the beast (that is, which the beast hath ordained to establish idolatry) which miraculously speak and give judgment, or rather marvelously, by the fraud of the false prophets, the Papists books are full fraughted.

Revelation 13:15 To give life as Jannes and Jambres imitated the wonders that Moses wrought.

Revelation 13:16 The third place, is a most wicked and most insolent tyrrany as was said before, usurped over the persons of men in this verse: and over their goods and actions, in the next verse. For he is said, both to bring upon all persons a tyrannous servitude, that as bondslaves they might serve the beast: and also to exercise over all their goods and actions, a peddler-like abuse of indulgences and dispensations (as they term them) amongst their friends, and against others to use most violent interdictions, and to shoot out cursings, even in natural and civil, private and public contracts, wherein all good faith ought to have place.

Revelation 13:16 That is, their Chrism, by which in the Sacrament (as they call it) of Confirmation, they make servile unto themselves, the persons and doings of men, signing them in their forehead and hands: and as for the sign left by Christ (of which Rev. 7:3) and the holy Sacrament of Baptism they make as void. For whom Christ hath joined unto himself by Baptism, this beast maketh challenge unto them by her greasy Chrism, which he doubteth not to prefer over Baptism, both in authority and efficacy.

Revelation 13:16 The mark of the name of the beast.

Revelation 13:17 That is, have any traffic or intercourse with men, but they only those which have this anointing and consecration of Clearkely tonsure, as they call it. Read Gratian de Consecratione, distinct. s. c. omnes, cap. Spiritus, etc. of these matters.

Revelation 13:17 Here the false Prophets do require three things, which are set down in the order of their greatness, a character, a name and the number of the name. The meaning is, that man that hath not first their anointing and clerical tonsure or shaving: secondly holy orders, by reserving whereof is communicated the same of the beast: or finally hath not attained that high degree of Pontifical knowledge, and of the Law (as they call it) Canonical, and hath not as it were made up in account and cast the number of the mysteries thereof: for in these things consisteth the number of that name of the beast. And this is excellently set forth in the next verse.

Revelation 13:18 That is in this number of the beast consisteth that Popish wisdom, which unto them seemeth the greatest of all others. In these words S. John expoundeth that saying which went before of the number of the beast, what it hath above his mark or acconisance and his name. These things, saith S. John, the mark and the name of the beast, do easily happen unto any man: but to have the number of the beast, is wisdom: that is, only the wise and such as have understanding, can come by that number for they must be most illuminated doctors that attain thereunto, as the words following do declare.

Revelation 13:18 How great and of what denomination this number of the beast is, by which the beast accounted his wisdom, S. John declareth in these words. Dost thou demand how great it is? it is so great, that it occupieth the whole man: he is always learning, and never cometh to the knowledge thereof: he must be a man indeed that doth attain unto it. Askest thou of what denomination it is? verily it standeth of six throughout and perfectly ariseth of all the parts thereof in their several denominations (as they term them) it standeth of six by units, tens, hundreds, etc. so as there is no one part in the learning and order Pontifical, which is not either referred unto the head, and as it were the top thereof, or contained in the same: so fitly do all things in this hierarchy agree one with another, and with their head. Therefore that cruel beast Boniface the eighth doth commend by the number of six those Decretals which he perfected, in the proem of the sixth book. Which book (saith he) being to be added unto five other books of the same volume of Decretals, we thought good to name Sextum the sixth: that the same volume by addition thereof containing a senary, or the number of six books (which is a number perfect) may yield a perfect form of managing all things, and perfect discipline of behavior. Here therefore is the number of the beast, who poureth from himself all his parts and bringeth them all back again unto himself by his discipline in most wise and cunning manner. If any man desire more of this, let him read the gloss upon that place. I am not ignorant that other interpretations are brought upon this place: but I thought it my duty, with the good favor of all and without the offense of any, to propound mine opinion in this point. And for this cause especially, for that it seemed unto me neither profitable, nor like to be true, that the number of the beast, or of the name of the beast should be taken as the common sort of interpreters do take it. For this number of the beast teacheth, giveth out, imprinteth, as a public mark of such as be his, and esteemeth that mark above all others as the mark of those whom he loveth best. Now those other expositions seem rather to be far removed from this property and condition of that number: whether you respect the name Latinus or Titan, or another. For these the beast doth not teach, nor give forth nor imprint, but most diligently forbiddeth to be taught, and audaciously denieth: he approveth not these, but reproveth them: and hateth them that think so of this number, with an hatred, greater than that of Vatinius.

https://www.biblegateway.com/passage/?search=Revelation%2013%3A11-18&version=GNV

Anything For The Clout

4h  · 

Happy Gay Pride Month 🏳️‍🌈 From Philadelphia!!

https://www.facebook.com/anythingfortheclout/posts/pfbid0XncTynEr5Mx5Hi5U8CMMMjDKX1XQWP919NZCW8DbNWJK1tapen77FPPM4W9K7Fpul

Protocol 17: The King of the Jews will be the real Pope of the Universe, the patriarch of an international Church.

But, in the meantime, while we are re-educating youth in new traditional religions and afterwards in ours, we shall not overtly lay a finger on existing churches, but we shall fight them by criticism calculated to produce schism....

Notice that "The King of the Jews" will replace the Pope. Jews would not be concerned with replacing the Pope. They do not even recognize the Church. On the other hand, the Priory of Sion used the Catholic Church to build its empire. It was subject to the Roman Church for centuries, but withdrew during the Reformation, and through Free-masonry became adversarial to the Church. Naturally, the Priory would want to call their king "the real Pope of the Universe."

Also, notice the reference to New Age religion. Before the New Age can be perfected, the Protocol states that "criticism" must first divide the Church. This "criticism" is likely the new "Biblical criticism," the sources of which Orthodox Rabbi Marvin Antelman has revealed to us. In his book, To Eliminate The Opiate, he devotes a whole chapter entitled "The Birth of Biblical Criticism" to the subject. He lays Biblical Criticism at the feet of the Frankist-Reform Jews who were protected by illuminated Masonic lodges in Germany. Rabbi Antelman confirms that Biblical criticism did not originate with Orthodox Jews, but rather; was orchestrated by apostate Jews bent on the destruction of Jude~ Christian religion.

Scarlet and the Beast

by John Daniel

https://ia803001.us.archive.org/28/items/ScarletAndTheBeastJohnDaniel1995/Scarlet%20and%20the%20Beast,%20John%20Daniel%20(1995).pdf

Early Female Transgender Identity after Prenatal Exposure to Diethylstilbestrol: Report from a French National Diethylstilbestrol (DES) Cohort

by Laura Gaspari 1,2,3,†,Marie-Odile Soyer-Gobillard 4,5,†ORCID,Scott Kerlin 6,Françoise Paris 1,2,3 andCharles Sultan 1,*

1

Unité d’Endocrinologie-Gynécologie Pédiatrique, CHU Montpellier, University Montpellier, 34090 Montpellier, France

2

INSERM 1203, Développement Embryonnaire Fertilité Environnement, University of Montpellier, 34295 Montpellier, France

3

CHU Montpellier, University Montpellier, Centre de Référence Maladies Rares du Développement Génital, Constitutif Sud, Hôpital Lapeyronie, 34295 Montpellier, France

4

Laboratoire Arago, Observatoire Océanologique, Sorbonne University, CNRS, 75016 Paris, France

5

Association HHORAGES-France, 66100 Perpignan, France

6

DES International Information and Research Network, Livermore, CA 94551, USA

*

Author to whom correspondence should be addressed.

†

These authors contributed equally to this work.

J. Xenobiot. 2024, 14(1), 166-175; https://doi.org/10.3390/jox14010010

Submission received: 28 November 2023 / Revised: 8 January 2024 / Accepted: 10 January 2024 / Published: 12 January 2024

(This article belongs to the Special Issue The Role of Endocrine-Disrupting Chemicals in the Human Health)

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Abstract

Diagnostic of transsexualism and gender incongruence are terms to describe individuals whose self-identity does not match their sex assignment at birth. A transgender woman is an individual assigned male at birth (AMAB) on the basis of the external or internal genitalia who identifies and lives as a woman. In recent decades, a significant increase in the number of transgender people has been reported. Although, its etiology is unknown, biological, anatomical, genetic, environmental and cultural factors have been suggested to contribute to gender variation. In XY animals, it has been shown that environmental endocrine disruptors, through their anti-androgenic activity, induce a female identity. In this work, we described four XY individuals who were exposed in utero to the xenoestrogen diethylstilbesterol (DES) and were part of the French HHORAGES cohort. They all reported a female transgender identity starting from childhood and adolescence. This high prevalence of male to female transgenderism (1.58%) in our cohort of 253 DES sons suggests that exposure to chemicals with xenoestrogen activity during fetal life may affect the male sex identity and behavior.

Keywords: sexual identity; diethylstilbestrol (DES); prenatal exposure

1. Introduction

Gender identity defines each individual’s deeply held personal sense of their own gender as male or female or something else [1]. Moreover, gender diversity and variance are umbrella terms used to describe the wide range of gender identifications outside the conventional gender categories [2]. Gender dysphoria [3] relates to the distress and unease experienced by individuals who are discontent with their assigned gender and identify with a gender other than the one associated with their birth sex [4]. A transgender man or woman is a person born phenotypically female or male, assigned female or male at birth on the basis of their external or internal genitalia, who identifies and lives as a male or a female. Actually, for many experts [5] this definition should be enlarged to Transgender and Gender Non-Conforming (TGNC) individuals, people with disorders of sex development (DSDs) and people assigned male (AMAB) or female at birth (AFAB) [6].

All studies on secular trends have reported a dramatic increase in the number of transgender people in recent decades [7]. A temporal change in the age of presentation is another notable phenomenon [8]. Quoting Hassler et al. [8] in the Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition, Text Revision (DSM-5), signs of transgender in children include: “A repeated desire to be the other sex or an assertion that they are the other sex; a belief that their assigned sex will change on its own (e.g., thinking they will grow a penis or that their penis will come off when they get older); wanting to change their name to a name typically associated with another gender, or a gender-neutral name; a preference for presenting as another gender (e.g., a child assigned male at birth who prefers long hair and wearing dresses, or a child assigned female at birth who prefers short hair and wearing gender-neutral clothing); resistance or distress when made to present as a gender they do not identify with (such as a ‘girl’ throwing a tantrum over having to wear a dress or a ‘boy’ crying after having to get a haircut); assuming the role of another gender in fantasy games or make-believe; an intense desire to participate in the games and activities typical of the other gender (such as an assigned-male child playing with Barbie and an assigned-female child playing contact sports); a preference for playmates of another gender”.

Hassler et al. also wrote [8]: “In adolescence, signs of transgender includes: feelings of panic or severe discomfort concerning puberty and body changes (e.g., refusing to acknowledge or admit that changes are occurring, refusing to look at their body, or becoming distressed or uncomfortable with body development, menstruation, or ejaculation); discomfort or distress with certain forms of gender presentation, such as disliking long hair or certain types of clothing; increased bullying at school due to differences in acting out one’s perceived gender or lack of self-confidence; isolation from peers due to lack of connection or fear of bullying; depression and/or anxiety as a result of confusion over gender identity or not fitting in with peers; be aware that some adolescents may try to repress their true gender due to outside pressure, such as from family and peers, even if they previously expressed their true gender as a child”.

The literature on the prevalence of transgender people is heterogeneous, depending on the geographic area, inclusion criteria and age at presentation [9]. Specialized centers that manage transgender people estimate a prevalence between 17 and 33/100,000 individuals [10]. Actually, people who identify as transgender represent a sizable proportion of the general population, from 0.1% to 2% [11,12].

Although the biological basis of transgenderism/incongruence is unknown, biological, anatomical, genetic and environmental factors have been suggested to contribute to gender identity [13,14]. The role of sex hormones and genetics in sexual development was described by studies published between 1948 and 2019, and the implication of endogenous steroids in brain sexual differentiation has been widely studied [14,15,16,17,18]. According to the accepted dogma, high levels of fetal testosterone organize the brain towards a male phenotype [19]. Any exogenous chemical that can reduce testosterone action during fetal life can affect the differentiation of genitalia and sex behavior.

Diethylstilbestrol (DES) is a molecule that has strengthened the concepts of endocrine-disrupting chemicals (EDCs) and the fetal basis of adult diseases [20]. It is well known that in utero exposure to DES, a compound with estrogenic and anti-androgenic activity, induces a wide range of reproductive tract/function abnormalities in the so-called ‘DES daughters’, e.g., alterations to Müllerian duct development, fertility problems, ectopic pregnancies, miscarriages, premature births and cancers, especially clear cell adenocarcinoma (CCA) of the vagina and cervix in girls and young women [21]. In ‘DES sons’, epididymal cysts, hypospadias, cryptorchidism, hypoplastic testes and micropenises have been observed [22,23,24,25,26]. In addition, although less studied, in utero exposure to synthetic sex hormones, particularly DES, can cause psychological disorders, such as schizophrenia, bipolar disorders, eating disorders and suicidal behavior [27]. Interestingly, some studies in patients exposed in utero to DES with psychotic disorders identified methylome changes that affect the expression of ZFP57 and ADAMTS9, two genes implicated in neurodevelopment regulation [28], with potential multigenerational and transgenerational effects [29,30].

In this work, we first describe four transgender women identified among the 253 sons exposed in utero to DES included in the HHORAGES-France cohort (a French National patient association). This high prevalence of male-to-female transgender individuals among DES sons (1.58%) strongly suggests that exposure of male fetuses to this xenoestrogen during fetal life may affect future male sex identity and behavior.

2. Patients and Methods

This study was based on a French national retrospective cohort of DES-treated women (HHORAGES-France Association) (n = 1200) and their families. Detailed standard questionnaires were obtained from all DES mothers when they joined the HHORAGES-France Association and all DES children were already adults at this time. The answers to this online questionnaire were used to select women who met the following inclusion criteria: (1) at least two pregnancies with two viable male babies (same father) among whom the first child was not exposed in utero to DES (pre-DES), followed by one or more children with fetal exposure to DES (DES); (2) confirmed data on the total DES dose (health record or physician’s observation). The cumulative dose D administered to the French pregnant mothers was 4050 mg < D < 7300 mg. This is considered a medium-low-dose cohort, in accordance with the observations by Tournaire et al. [31] and compared with the higher doses administered in the United States (7550 mg < D < 12,742 mg). The answers to the questionnaires were also used to identify women with a DES son who presented female gender variance. We then contacted all DES sons with female gender variance and we carried out an individual interview with them.

The local university hospital ethics committee approved this study (ID IRB No. 202301531), and all patients gave their informed consent through the HHORAGES-France Association (CNIL: J B/EM/DC042793, N° 1006460).

All DES sons who identified as transgender women underwent karyotyping at their local hospital at the moment of transition.

https://www.mdpi.com/2039-4713/14/1/10

Thomas Trace Beatie (born 1974[1]) is an American public speaker, author, and advocate of transgender rights and sexuality issues, with a focus on transgender fertility and reproductive rights.[2]

Beatie came out as a trans man in early 1997. Beatie had gender-affirming surgery in March 2002 and became known as "the pregnant man" after he became pregnant through artificial insemination in 2007.[3] Beatie chose to be pregnant, with donated sperm,[4][5] because his wife Nancy was sterile.

The couple filed for divorce in 2012. The Beatie case is the first of its kind on record, where a documented legal male gave birth within a marriage to a woman, and for the first time, a court challenged a marriage where the husband gave birth.

https://en.wikipedia.org/wiki/Thomas_Beatie

Tracing boards are painted or printed illustrations depicting the various emblems and symbols of Freemasonry. They can be used as teaching aids during the lectures that follow each of the Masonic Degrees, when an experienced member explains the various concepts of Freemasonry to new members. They can also be used by experienced members as reminders of the concepts they learned as they went through the ceremonies of the different masonic degrees.[1]

History and development

Floor and table designs

In the eighteenth century Masonic lodges met chiefly in private rooms above taverns, and the symbolic designs used in catechesis were chalked on the table or floor in the centre of the hired room, usually by the Tyler or the Worshipful Master.[2] Evidence suggests that a simple boundary was drawn (usually a square or rectangle, or sometimes a cross) within which various Masonic symbols were added, often of a geometric type (such as a circle or pentagram). In many lodges the boundary shape may have been drawn by the Tyler, with the Master adding the symbolic detail. Later various symbolic objects were incorporated, examples including a ladder, a beehive, and an hourglass, and sometimes drawings were interchangeable with physical objects.[3] At the end of the work a new member was often required to erase the drawing with a mop, as a practical demonstration of his obligation of secrecy.

Though the various Grand Lodges were then generally hostile to the creation of any physical representations of the ritual and symbols of the Craft, the time-consuming business of redrawing the symbols at every meeting was gradually replaced by keeping a removable "floor cloth" on which the various symbols were painted. Different portions might be exposed according to the work being executed.[4] By the second half of the eighteenth century the Masonic symbols were being painted on a variety of removable materials ranging from small marble slabs to canvas, to give a more decorative and elaborate symbolic display.

Painted boards

During the nineteenth century there was a rapid expansion of the use of permanent painted tracing boards, usually painted on canvas and framed in wood. Many artists produced competing designs, and most lodges commissioned sets of bespoke boards which were therefore of a unique design, despite following common themes. Some designs became particularly popular, leading to some repetition of favoured design features. Boards by John Cole and Josiah Bowring were examples of popularly recurring designs.[5]

The English artist John Harris was initiated in 1818 and produced many different series of tracing boards, including a miniature set of 1823 which became popular after Harris dedicated the design to Prince Augustus Frederick, Duke of Sussex, the Grand Master of the United Grand Lodge of England (UGLE).[6] Eventually the Emulation Lodge of Improvement sought to bring a measure of standardisation in tracing board design, and organised a competition in 1845, to which many different designs were submitted. Harris himself submitted at least two different sets to the competition, but one of his designs was the winner. Harris revised the designs in 1849, and these "Emulation" tracing boards are today considered a definitive design within British and Commonwealth Freemasonry.[7]

Contemporary use

In lodges under the UGLE, and many jurisdictions derived from English Freemasonry, tracing boards are an essential part of lodge furniture, sometimes displayed flat on the floor, and sometimes vertically against a pedestal or on the wall. Sets of three boards, usually of older designs, may often be found in special cases for storage and display within lodge rooms. There are sometimes tracing boards in other degrees.[8] The Royal Arch tracing board has fallen into disuse in most places, and examples are now rare. In the Mark Master Mason and Royal Ark Mariner degrees as administered from London, the tracing boards have experienced a great revival in popularity from the end of the twentieth century, and official rituals for the explanations of these tracing boards are again in regular use in English lodges.

As different Masonic jurisdictions established official, or standard, degree rituals the creation of new tracing boards by artists waned, and has since largely disappeared in favour of standard designs. Nonetheless, some masonic artists have experimented with very modern designs for the twenty-first century.[9]

https://en.wikipedia.org/wiki/Tracing_board

Exoteric Masonry, which is only the husks of the Mystic Order formed by the Sons of Cain has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and statecraft, thus controlling the material development of the world. The sons of Seth, constituting themselves the Priestcraft have worked their spell over the positive vital bodies of the feminine element to dominate the spiritual development. And whereas, the sons of Cain working through Freemasonry and kindred movements, have openly fought for the temporal power, the Priestcraft has fought as strenuously and perhaps more effectively, by stealth, to retain their monopoly upon the spiritual development of the feminine element. To the casual onlooker it would seem as if there were no decided antagonism between these two movements at the present time, but though Freemasonry of today is but a shell of its true ancient mystic self, and though Catholicism has been terribly tarnished by the touch of time, in that one thing there is no difference, the war is as keen as ever, the efforts of the Church are not concentrated upon the masses however as much as upon those who are seeking to live the higher life, so that they may gain admission to the Mystery Temple and learn how to make the Philosophers’ Stone. As mankind advances in evolution, the vital body becomes more permanently positively polarized giving to both sexes a greater desire for spirituality, and though we change from the masculine to feminine in alternate embodiment, positive polarity of the vital body is becoming more pronounced regardless of sex, and this accounts for the growing tendency towards Altruism which is even being brought out by the suffering entailed by the great war we are now fighting, for all agree that they are seeking to obtain a lasting peace where the swords may be made into plowshares, and the spears into pruning hooks. In the past humanity has been claiming universal brotherhood as a great ideal, but we must come closer than that to be in full accord with the Christ. He said to his Disciples “ye are my friends.” Among brothers and sisters hate and enmity may exist, but friendship is the expression of love and cannot exist apart from that. This is therefore the magic word which will eventually level all distinctions, bring peace upon earth and goodwill among men. This is the great Ideal proclaimed by the Rosicrucian Fellowship, an Ideal which points the shortest way to the New Heaven and the New Earth, where the sons of Cain and the sons of Seth will eventually be united.

FREEMASONRY AND CATHOLICISM

by MAX HEINDEL

https://dn720206.ca.archive.org/0/items/freemasonryandca017137mbp/freemasonryandca017137mbp.pdf

Rosemary's Baby is a 1968 American psychological horror film written and directed by Roman Polanski, based on Ira Levin's 1967 novel. The film stars Mia Farrow as a newlywed living in Manhattan who becomes pregnant, but soon begins to suspect that her neighbors have sinister intentions regarding her and her baby. The film's supporting cast includes John Cassavetes, Ruth Gordon, Sidney Blackmer, Maurice Evans, Ralph Bellamy, Patsy Kelly, Angela Dorian, and Charles Grodin in his feature film debut.

The film deals with themes related to paranoia, women's liberation, Catholicism, and the occult.[3] While it is primarily set in New York City, the majority of principal photography for Rosemary's Baby took place in Los Angeles throughout late 1967. The film was released on June 12, 1968, by Paramount Pictures. It was a critical and box office success, grossing over $30 million in the United States, and received acclaim from critics. The film was nominated for several accolades, including multiple Golden Globe Award nominations and two Academy Award nominations, winning Best Supporting Actress (for Ruth Gordon) and the Golden Globe in the same category. Since its release, Rosemary's Baby has been widely regarded as one of the greatest horror films of all time. In 2014, the film was selected for preservation in the United States National Film Registry by the Library of Congress as being "culturally, historically, or aesthetically significant."

The movie successfully launched a titular franchise, which includes a 1976 made-for-TV sequel, a streaming exclusive prequel, Apartment 7A (2024), and a television miniseries adaptation.

Plot

In 1965, Rosemary Woodhouse and her husband, stage actor Guy, tour the Bramford, a large Renaissance Revival apartment building in Manhattan. They notice the previous tenant, an elderly woman who recently died, displayed odd behaviors. For example, she moved heavy furniture in front of a linen closet she had still been using. Despite warnings from their current landlord and friend, Hutch, about the Bramford's dark past, Rosemary and Guy move in.

In the basement laundry room, Rosemary meets a young woman, Terry Gionoffrio, a recovering drug addict whom Minnie and Roman Castevet, the Woodhouses' elderly neighbors, have taken in. The Woodhouses first meet the Castevets when they return home to find Terry dead of an apparent suicide, having jumped from the Castevets' seventh-floor apartment. The Woodhouses have dinner at the Castevets' apartment the following evening, but Rosemary finds them meddlesome. She is bothered when Minnie offers her Terry's pendant as a good luck charm, claiming it contains "tannis root". Unexpectedly, Guy, initially reluctant to socialize with the Castevets, becomes seemingly fascinated with Roman, visiting him repeatedly.

Guy is cast in a prominent play after the lead actor inexplicably goes blind. With his career flourishing, Guy wants him and Rosemary to procreate. On the night that they plan to conceive, Minnie brings over individual cups of chocolate mousse for their dessert. When Rosemary complains that it has a chalky "undertaste", Guy angrily brands her as ungrateful. Rosemary consumes a bit more to mollify Guy, then discreetly discards the rest. Soon after, she grows dizzy and passes out. In a dream state, Rosemary hallucinates being raped by a demonic presence. The next morning, Guy explains the scratches covering her body by claiming that he did not want to miss "baby night" and had raped her while she was unconscious. He states he has since cut his nails.

Rosemary becomes pregnant, with the baby due on June 28. The elated Castevets insist that Rosemary go to their close friend, Dr. Abraham Sapirstein, a prominent obstetrician, rather than her own physician, Dr. Hill. During her first trimester, Rosemary suffers severe abdominal pains and loses a considerable amount of weight. By Christmas, her gaunt appearance alarms her friends as well as Hutch, who has been researching the Bramford's history. Before Hutch can share his findings with Rosemary, he falls into a mysterious coma. Rosemary, unable to withstand the pain, insists on seeing Hill, while Guy argues against it, perceiving Sapirstein will be offended. As they argue, the pains suddenly stop and Rosemary feels the baby move for the first time.

Three months later, Hutch's friend, Grace Cardiff, informs Rosemary about his death. Prior to passing away, he briefly regained consciousness and instructed to give Rosemary a book on witchcraft, All of Them Witches, along with the cryptic message: "The name is an anagram." Using Scrabble tiles, Rosemary works out that Roman Castevet is an anagram for Steven Marcato, the son of a former Bramford resident and a reputed Satanist. She suspects that the Castevets and Sapirstein belong to a coven and want her baby. Guy discounts this and later throws the book away, making Rosemary suspicious. Terrified, she goes to Hill for help, but Hill deduces she is hysterical and calls Sapirstein. He arrives with Guy to drive her home and the pair threaten to commit her to a psychiatric hospital if she does not comply.

Rosemary locks herself into the apartment. Somehow, coven members infiltrate it, and Sapirstein sedates Rosemary, who goes into labor and gives birth. When Rosemary awakens, she is informed the baby was stillborn. As she recovers, though, she notices her pumped breast milk is being saved rather than discarded. She stops taking her prescribed pills, becoming less groggy. When Rosemary hears an infant crying, Guy claims tenants with a newborn have moved in upstairs.

Believing her baby is alive, Rosemary discovers a hidden door in the linen closet leading directly into the Castevets' apartment, the same closet the previous tenant had blocked and the same hidden door the coven members had used to access the Woodhouses' apartment. Guy, the Castevets, Sapirstein and other coven members are gathered around a bassinet draped in black with an upside down cross hanging over it. Peering inside, Rosemary is horrified and demands to know what is wrong with her baby's eyes. Roman proclaims that the child, Adrian, is Satan's son and the supposed Antichrist, who inherited his father's eyes. Roman urges Rosemary to mother her child, promising she does not have to join the coven. When Guy attempts to calm her, assuring they will be rewarded and can conceive their own children, she spits in his face. Upon hearing the infant's cries, however, Rosemary gives in to her maternal instincts and gently rocks the cradle.

Cast

Mia Farrow as Rosemary Woodhouse

John Cassavetes as Guy Woodhouse

Ruth Gordon as Minnie Castevet

Sidney Blackmer as Roman Castevet

Maurice Evans as Hutch

Ralph Bellamy as Dr. Abraham Sapirstein

Angela Dorian as Terry Gionoffrio

Patsy Kelly as Laura-Louise McBirney

Elisha Cook as Mr. Nicklas

Emmaline Henry as Elise Dunstan

Charles Grodin as Dr. Hill

Hanna Landy as Grace Cardiff

Philip Leeds as Dr. Shand

D'Urville Martin as Diego

Hope Summers as Mrs. Gilmore

Marianne Gordon as Rosemary's girlfriend

Wendy Wagner as Rosemary's girlfriend

Tony Curtis as Donald Baumgart (uncredited)

Production

Development

In Rosemary's Baby: A Retrospective, a featurette on the DVD release of the film, screenwriter/director Roman Polanski, Paramount Pictures executive Robert Evans, and production designer Richard Sylbert reminisce at length about the production. Evans recalled William Castle brought him the galley proofs of the book and asked him to purchase the film rights even before Random House published the book in April 1967. The studio head recognized the commercial potential of the project and agreed with the stipulation that Castle, who had a reputation for low-budget horror films, could produce but not direct the film adaptation. He makes a cameo appearance as the man at the phone booth waiting for Mia Farrow's character to finish her call.

François Truffaut claimed that Alfred Hitchcock was first offered the chance to direct the film but declined.[1] Evans admired Polanski's European films and hoped he could convince him to make his American debut with Rosemary's Baby.[4] He knew the director was a ski buff who was anxious to make a film with the sport as its basis, so he sent him the script for Downhill Racer along with the galleys for Rosemary's Baby.[5] Polanski read the latter book non-stop through the night and called Evans the following morning to tell him he thought Rosemary's Baby was the more interesting project, and would like the opportunity to write as well as direct it.[6] After negotiations, Paramount agreed to hire Polanski for the project, with a tentative budget of $1.9 million, $150,000 of which would go to Polanski.[6]

Polanski completed the 272-page screenplay for the film in approximately three weeks.[6] Polanski closely modeled it on the original 1967 novel by Ira Levin and incorporated large sections of the novel's dialogue and details, with much of it being lifted directly from the source text.[7]

Casting

Mia Farrow's performance as Rosemary Woodhouse received widespread critical acclaim.

Casting for Rosemary's Baby began in the summer of 1967 in Los Angeles.[8] Polanski originally envisioned Rosemary as a robust, full-figured, girl-next-door type, and wanted Tuesday Weld or his own fiancée Sharon Tate to play the role. Jane Fonda, Patty Duke and Goldie Hawn were also reportedly considered for the role.[8][9][10]

Since the book had not yet reached bestseller status, Evans was unsure the title alone would guarantee an audience for the film, and he believed that a bigger name was needed for the lead. Farrow, with a supporting role in Guns at Batasi (1964) and the yet-unreleased A Dandy in Aspic (1968) as her only feature film credits, had an unproven box office track record; however, she had gained wider notice with her role as Allison MacKenzie in the popular television series Peyton Place, and her unexpected marriage to noted singer Frank Sinatra.[11] Despite her waif-like appearance, Polanski agreed to cast her.[11] Her acceptance incensed Sinatra, who had demanded she forgo her career when they wed.[12]

Robert Redford was the first choice for the role of Guy Woodhouse, but he turned it down.[13] Jack Nicholson was considered briefly before Polanski suggested John Cassavetes, whom he had met in London.[13] In casting the film's secondary actors, Polanski drew sketches of what he imagined the characters would look like, which were then used by Paramount casting directors to match with potential actors.[14] In the roles of Roman and Minnie Castevet, Polanski cast veteran stage/film actors Sidney Blackmer and Ruth Gordon. Veteran actor Ralph Bellamy was cast as Dr. Sapirstein. (Many years earlier, Bellamy and Blackmer had appeared in the pre-Code 1934 film, This Man Is Mine.) [14]

When Rosemary calls Donald Baumgart, the actor who goes blind and is replaced by Guy, the voice heard on the phone is actor Tony Curtis. Farrow, who had not been told who would be reading Baumgart's lines, recognized his voice but could not place it. The slight confusion she displays throughout the call was exactly what Polanski hoped to capture by not revealing Curtis' identity in advance.[citation needed]

Filming

The Dakota served as a stand-in for exterior shots of the fictional Bramford Building

Principal photography for Rosemary's Baby began on August 21, 1967, in New York City.[1] The Dakota's exteriors served as the location for the fictional Bramford. Levin modeled it on buildings like the Dakota.[15] In the novel, Hutch even urges Rosemary and Guy to move into "the Dakota" instead of the Bramford.[16]

When Farrow was reluctant to film a scene that depicted a dazed and preoccupied Rosemary wandering into the middle of Fifth Avenue into oncoming traffic, Polanski pointed to her pregnancy padding and reassured her, "no one's going to hit a pregnant woman". The scene was successfully shot with Farrow walking into real traffic and Polanski following, operating the hand-held camera since he was the only one willing to do it.[1][17]

By September 1967, the shoot had relocated to Paramount Studios in Hollywood, where interior sets of the Bramford apartments had been constructed on sound stages.[1] Some additional location shooting took place in Playa del Rey in October 1967.[1] Farrow recalled that the dream sequence in which her character is attending a dinner party on a yacht was filmed on a vessel near Santa Catalina Island.[18] Though Paramount had initially agreed to spend $1.9 million to make the film, the shoot was overextended due to Polanski's meticulous attention to detail, which resulted in his completing up to fifty takes of single shots.[19] The shoot suffered significant scheduling problems as a result, and ultimately went $400,000 over budget.[20] In November 1967, it was reported that the shoot was over three weeks behind schedule.[1]

The shoot was further disrupted when, midway through filming, Farrow's husband, Frank Sinatra, served her divorce papers via a corporate lawyer in front of the cast and crew.[19] In an effort to salvage her relationship, Farrow asked Evans to release her from her contract, but he persuaded her to remain with the project after showing her an hour-long rough cut and assuring her she would receive an Academy Award nomination for her performance.[21] Filming was completed on December 20, 1967, in Los Angeles.[1]

Music

Rosemary's Baby (Music from the Original Motion Picture Score)

Soundtrack album by Christopher Komeda

Released 1968

Recorded 25 June 1968

Studio Western Recorders, Hollywood, California

Genre

Film scorejazz

Length 25:21

Label Dot Records

Producer Tom Mack

The lullaby played over the intro is the song "Sleep Safe and Warm", composed by Krzysztof Komeda and sung by Farrow.[22] A tenant practicing "Für Elise" is also frequently used as background music throughout the film, the skill improving throughout the film to demonstrate the progression of time. The original film soundtrack was released in 1968 via Dot Records. Waxwork Records released the soundtrack from the original master tapes in 2014, including Krzysztof Komeda's original work.[23]

https://en.wikipedia.org/wiki/Rosemary%27s_Baby_(film)

Historical Institute of the Society of Jesus: a ROMAN work of the entire Society, 304 §2"

The Constitutions of the Society of Jesus and Their Complementary Norms

https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf

The Big Little Jesus

Dragnet

Plot

Synopsis - The Big Little Jesus Season 3 Episode 17 12-24-53 Friday, Smith are small talking while Joe prepares his Christmas cards for mailing. They are working robbery when the phone rings, the Old Mission Church has had a theft, the baby Jesus statue was taken from the manger; gone. Friday, Smith are on the way to the church.

Joe narrates the church was at Sunset Blvd. and Main, it was there before the trains came to town; an old church. Father Xavier Rojas meets with the officers, saying the manger scene was put up every December 21st and taken down after the holy season; the infant statue was missing, it had been there thirty years. It was last scene the night before, the Father would like it returned before Christmas Day Mass, less than twenty-four hours. Friday, Smith say they would see what they could do. Father Rojas tells the men the statue can be replaced at a low cost, but it would not be the same, as children have come and some gone while the statue has been at the church.

Pawn shops are notified of the theft, one altar boy is questioned, he went home immediately after mass, the other altar boy was not at home, his father said he had a part-time job, but he would be able to meet the police afterward. Friday, Smith check with Mr. Flavin, a religious artifacts shop-owner, eccentric is Mr. Flavin, no luck with anyone selling him a statue.

Friday, Smith move on to their next possible lead. At HQ, Joseph Heffernan, the other altar boy comes in reporting the statue could have been there, but he was not certain. There was one person left in the sanctuary when he left, a familiar parishioner, no name given, a description given and a possible employer. Checking with the employer yielded nothing, but they did get his name, Claude Stroup. The altar boy noticed Stroup was carrying a bundle when he left the church.

The officers go to a transient hotel, where Stroup lives, talk to the desk clerk. He says Stroup is not in, telling the men of times long ago when Stroup was accused of a robbery. Friday thinks Stroup is their guy based on the bundle he was carrying and his past troubles. Friday, Smith leave word with the desk clerk to call them when he sees Claude, and not to say anything to him.

Friday narrates Stroup's name was run through records, there was no record of him under that name. The Captain insists they meet a criminal coming down from up north, priority over finding the statue even though the hotel clerk just called; Stroup is in the lobby. The Captain has a change of mind, says he can send two others to meet the bus, he orders Friday, Smith to attend to the missing statue.

Friday, Smith pick up Claud Stroup at his hotel and bring him downtown for questioning. He borrowed a friend's car, when he leaving, the car bumped another vehicle, that is what he thinks the police are questioning him. The bundle was his torn-pants in for repair. He says he would not take a statue. Friday says he does not think Claude would either; Friday tells him to go home, Smith says there is no report of any vehicle accident or otherwise. It is time they tell the priest they have been unsuccessful.

Friday, Smith go tell the priest they have had no luck finding the statue. The Father said he understood. A little boy is coming into the church, pulling a wagon, the statue is in the wagon. The Father addresses the boy as poquito. The boy's name is Paco Mendoza, he took the statue yesterday, saying he had promised the baby Jesus would have the first ride in the new wagon if his prayers were answered; he got the wagon. Paco Mendoza and Father Rojas return the statue to the manger.

Father Rojas explains the firemen fix old toys and give them to children. Paco's family is poor says Father; Friday replies, Are they Father? Friday, Smith walk out of the church; case closed.

Church interiors were photographed in the Old Mission Plaza Church, founded September 4, 1781, the founding date of The City of Los Angeles.

https://www.imdb.com/title/tt0565840/plotsummary/?ref_=tt_ov_pl

Matthew 13:47-50

New King James Version

The Parable of the Dragnet

47 “Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, 48 which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. 49 So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, 50 and cast them into the furnace of fire. There will be wailing and gnashing of teeth.”

https://www.biblegateway.com/passage/?search=Matthew%2013%3A47-50&version=NKJV

Pope Francis Unveils Christmas Nativity With Baby Jesus Atop A Keffiyeh

The pontiff declared "Enough wars, enough violence!" while presenting a scene by two Palestinian artists near the Vatican on Saturday.

Kelby Vera

By

Kelby Vera

Dec 8, 2024, 07:29 PM EST

Pope Francis made a plea for peace while unveiling a nativity featuring baby Jesus nestled in a keffiyeh in Vatican City on Saturday.

The pontiff declared “Enough wars, enough violence!” while receiving a delegation of representatives from the Palestinian groups that organized the project by Bethlehem-based artists Johny Andonia and Faten Nastas Mitwasi, Vatican News reported.

Part of a series of scenes from a collection titled “Nativity of Bethlehem 2024,” the biblical tableau shows figures of the holy family carved from olive wood while baby Jesus lies atop a keffiyeh, a style of scarf worn across the Middle East which has become a symbol of Palestinians’ resistance to the ongoing occupation by Israel.

Above the family is a panel of glass inscribed with, “Glory to God in the highest, and on earth peace, goodwill to all people” in Latin and Arabic.

At the event, the pope went on to tell his audience to “remember the brothers and sisters, who, right there [in Bethlehem] and in other parts of the world, are suffering from the tragedy of war,” according to the Times of Israel.

Following the nativity’s dedication, the New Arab reported that a mass for peace and a ceasefire in the region took place at the Angeli Chapel.

Pope Francis has previously called the public to support a ceasefire between Palestine and Israel as well as the safe release of hostages taken in the Oct. 7 attacks.

The head of the Holy See directly questioned Israel’s aggressive military response in interviews from a new book published last month, in which he calls for an investigation into whether Israel’s actions in Palestine “fits into the technical definition” of genocide.

https://www.huffpost.com/entry/pope-francis-baby-jesus-keffiyeh-nativity_n_67560b2fe4b06b50ac931068

Luke 13:31-33

1599 Geneva Bible

31 [a]The same day there came certain Pharisees, and said unto him, Depart, and go hence: for Herod will kill thee.

32 Then said he unto them, Go ye and tell that [b]fox, Behold, I cast out devils, and will heal still [c]today, and tomorrow, and the third day I shall be [d]perfected.

33 [e]Nevertheless I must walk today, and tomorrow, and the day following: for it cannot be that a Prophet should perish out of Jerusalem.

Read full chapter

Footnotes

Luke 13:31 We must go forward in the case of our calling, through the midst of terrors, whether they be true or fained.

Luke 13:32 That deceitful and treacherous man.

Luke 13:32 That is, a small time, and Theophylact saith, it is a proverb: or else, by Today, we may understand the time that now is, and by Tomorrow, the time to come, meaning thereby all the time of his ministry and office.

Luke 13:32 To wit, when the sacrifice for sin is ended.

Luke 13:33 There are nowhere more cruel enemies of the godly, than they which are within the Sanctuary and Church itself: but God seeth it, and will in his time have an account of it.

https://www.biblegateway.com/passage/?search=Luke%2013%3A31-33&version=GNV

On March 1, 1932, Charles Augustus Lindbergh Jr. (born June 22, 1930), the 20-month-old son of colonel Charles Lindbergh and his wife, aviatrix and author Anne Morrow Lindbergh, was murdered after being abducted from his crib in the upper floor of the Lindberghs' home, Highfields, in East Amwell, New Jersey, United States.[1] On May 12, the child's corpse was discovered by a truck driver by the side of a nearby road.[2][3]

In September 1934, a German immigrant carpenter named Bruno Richard Hauptmann was arrested for the crime. After a trial that lasted from January 2 to February 13, 1935, he was found guilty of first-degree murder and sentenced to death. Despite his conviction, he continued to profess his innocence, but all appeals failed and he was executed in the electric chair at the New Jersey State Prison on April 3, 1936.[4] Hauptmann's guilt or lack thereof continues to be debated in the modern day. Newspaper writer H. L. Mencken called the kidnapping and trial "the biggest story since the Resurrection".[5][6] American media called it the "crime of the century"; legal scholars have referred to the trial as one of the "trials of the century".[7] The crime spurred the U.S. Congress to pass the Federal Kidnapping Act (commonly referred to as the "Little Lindbergh Law"), which made transporting a kidnapping victim across state lines a federal crime.[8]

Kidnapping

At approximately 9 p.m. on March 1, 1932, the Lindberghs' nurse, Betty Gow, found that 20-month-old Charles Augustus Lindbergh Jr. was not with his mother, Anne Morrow Lindbergh, who had just come out of the bath. Gow then alerted Charles Lindbergh who immediately went to the child's room, where he found a ransom note, containing poor handwriting and grammar, in an envelope on the windowsill. Taking a gun, Lindbergh went around the house and grounds with the family butler, Olly Whateley;[9] they found impressions in the ground under the window of the baby's room, pieces of a wooden ladder, and a baby's blanket.[10] Whateley telephoned the Hopewell police department while Lindbergh contacted his attorney and friend, Henry Breckinridge, and the New Jersey state police.[10]

Investigation

An extensive search of the home and its surrounding area was conducted by police from nearby Hopewell Borough in coordination with the New Jersey State Police.

The ransom note

After midnight, a fingerprint expert examined the ransom note and ladder; no usable fingerprints or footprints were found, leading experts to conclude that the kidnapper(s) wore gloves and had some type of cloth on the soles of their shoes.[11] No adult fingerprints were found in the baby's room, including in areas witnesses admitted to touching, such as the window, but the baby's fingerprints were found.

The brief, handwritten ransom note had many spelling and grammar irregularities:

Dear Sir! Have 50.000$ redy 25 000$ in 20$ bills 15000$ in 10$ bills and 10000$ in 5$ bills After 2–4 days we will inform you were to deliver the mony. We warn you for making anyding public or for notify the Police the child is in gut care. Indication for all letters are Singnature and 3 hohls.[12]

At the bottom of the note were two interconnected blue circles surrounding a red circle, with a hole punched through the red circle and two more holes to the left and right.

Re-creation of the ransom note's "signature", with black dots rep­re­sent­ing punc­tures in the paper

On further examination of the ransom note by professionals, they found that it was all written by the same person. They determined that due to the odd English, the writer must have been foreign and had spent some time in the United States but little. The FBI then found a sketch artist to make a portrait of the man that they believed to be the kidnapper.[13]

Another attempt at identifying the kidnapper was made by examining the ladder that was used in the crime to abduct the child. Police realized that while the ladder was built incorrectly, it was built by someone who knew how to construct with wood and had prior building experience. No fingerprints were found on the ladder. Slivers of the wood were examined, as the police believed that this evidence would lead to the kidnapper. They had a professional see how many different types of wood were used, what pattern was made by the nail holes and if it had been made indoors or outdoors. This was later a key element in the trial of the man who was accused of the kidnapping.

On March 2, 1932, FBI Director J. Edgar Hoover contacted the Trenton New Jersey Police Department. He told the New Jersey police that they could contact the FBI for any resources and would provide any assistance if needed. The FBI did not have federal jurisdiction until May 13, 1932 when the President declared that the FBI was at the disposal of the New Jersey Police Department and that the FBI should coordinate and conduct the investigation.

The New Jersey State police offered a $25,000 reward, equivalent to $558,000 in 2023, for anyone who could provide information pertaining to the case.

On March 4, 1932 a man by the name of Gaston B. Means had a discussion with Evalyn Walsh McLean and told her that he would be of great importance in retrieving the Lindbergh baby. Means told McLean that he could find these kidnappers because he was approached weeks before the abduction about participating in a "big kidnapping" and he claimed that his friend was the kidnapper of the Lindbergh child. The following day, Means told McLean that he had made contact with the person who had the Lindbergh child. He then convinced Mrs. McLean to give him $100,000 to obtain the child because the ransom money had doubled. McLean obliged, believing that Means really knew where the child was. She waited for the child's return every day until she finally asked Means for her money back. When he refused, Mrs. McLean reported him to the police and he was sentenced to fifteen years in prison on embezzlement charges.[14]

Violet Sharpe,[a] who was suspected as a conspirator, died by suicide on June 10,[15][16] before she was scheduled to be questioned for the fourth time.[17] Her involvement was later ruled out due to her having an alibi for the night of March 1, 1932.

In October 1933, Franklin D. Roosevelt announced that the Federal Bureau of Investigation would take jurisdiction over the case.[citation needed]

https://en.wikipedia.org/wiki/Lindbergh_kidnapping

Rapture

rapture (n.)

c. 1600, "act of carrying off" as prey or plunder, from rapt + -ure, or else from French rapture, from Medieval Latin raptura "seizure, rape, kidnapping," from Latin raptus "a carrying off, abduction, snatching away; rape" (see rapt). The earliest attested use in English is with women as objects and in 17c. it sometimes meant rape (v.), which word is a close relation to this one.

The sense of "spiritual ecstasy, state of mental transport or exaltation" is recorded by c. 1600 (raptures). The connecting notion is a sudden or violent taking and carrying away. The meaning "expression of exalted or passionate feeling" in words or music is from 1610s.

also from c. 1600

https://www.etymonline.com/word/rapture

PARTICULAR AND DAILY EXAMEN

It contains in it three times, and two to examine oneself. The first time is in the morning, immediately on rising, when one ought to propose to guard himself with diligence against that particular sin or defect which he wants to correct and amend. The second time is after dinner, when one is to ask of God our Lord what one wants, namely, grace to remember how many times he has fallen into that particular sin or defect, and to amend himself in the future. Then let him make the first Examen, asking account of his soul of that particular thing proposed, which he wants to correct and amend. Let him go over hour by hour, or period by period, commencing at the hour he rose, and continuing up to the hour and instant of the present examen, and let him make in the first line of the G------- as many dots as were the times he has fallen into that particular sin or defect. Then let him resolve anew to amend himself up to the second Examen which he will make. The third time: After supper, the second Examen will be made, in the same way, hour by hour, commencing at the first Examen and continuing up to the present (second) one, and let him make in the second line of the same G------- as many dots as were the times he has fallen into that particular sin or defect. FOUR ADDITIONS FOLLOW TO RID ONESELF SOONER OF THAT PARTICULAR SIN OR DEFECT First Addition. The first Addition is that each time one falls into that particular sin or defect, let him put his hand on his breast, grieving for having fallen: which can be done even in the presence of many, without their perceiving what he is doing. Second Addition. The second: As the first line of the G------- means the first Examen, and the second line the second Examen, let him look at night if there is amendment from the first line to the second, that is, from the first Examen to the second. Third Addition. The third: To compare the second day with the first; that is, the two Examens of the present day with the other two Examens of the previous day, and see if he has amended himself from one day to the other. Fourth Addition. The fourth Addition: To compare one week with another, and see if he has amended himself in the present week over the week past. Note. It is to be noted that the first (large) G------- which follows means the Sunday: the second (smaller), the Monday: the third, the Tuesday, and so on.

GGGGGG

"The Spiritual Exercises of Ignatius of Loyola

TRANSLATED FROM

THE AUTOGRAPH

BY

FATHER ELDER MULLAN, S.J.

I.H.S.

NEW YORK

P.J. KENEDY & SONS

PRINTERS TO THE HOLY APOSTOLIC SEE

https://ia801306.us.archive.org/8/items/a588350800loyouoft/a588350800loyouoft.pdf

40 Christians Kidnapped from Church During Worship 5/09/2023

Nigeria (International Christian Concern) – Gunmen kidnapped 40 Christians on Sunday, during church worship in northern Nigeria.

https://www.persecution.org/2023/05/09/40-christians-kidnapped-during-worship/

The Sacrifice Controversy

Why is it so important for a reestablished Israel to

build a Third Temple in Jerusalem? Do they desire to

fulfill some sense of national pride? Or reconnect to

long severed roots of ancient history?  

These questions can only be answered by a few

zealous individuals on the ground. I would assert that

the primary source for this desire is the book of their

faith, The Torah, to the Christian, the Old Testament.

To appreciate the importance of restoring the Temple

Sacrifice System for Judaism it may be necessary to

understand the history and significance of the Sacrifice

from its beginning. Therefore the Genesis Chapter Three

sacrifice, being the very first recorded sacrifice in the

Bible itself is where we must begin.

Unto Adam also and to his wife did the LORD God

make coats of skins, and clothed them. (Gen 3:21)

Adam and Eve stood before their High Priest having

just received their death sentence, thou shalt surely

die,62 accompanied with the several curses that would be

upon them and their offspring after being forced from

the Garden of Eden.  But this High Priest did not leave

them without hope, their redemption and that available

to all mankind would come through the Seed of the

Woman.63 Though not explicitly stated, but rather

62 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for

in the day that thou eatest thereof thou shalt surely die. (Gen 2:17)

63 And I will put enmity between thee and the woman, and between thy seed

and her seed; it shall bruise thy head, and thou shalt bruise his heel. (Gen 3:15)

94 APPENDIX

demonstrated by the animal skins that were given to

them, in place of the inadequate covering of fig leaves

which they had covered themselves with, a sacrifice was

necessary to provide those animal skins. Without the

shedding of blood there is no remission of sin.64 The

blood of the animals was only a type, a temporary

covering, looking forward to the seed of the woman who

would Himself allow His own blood to be shed,

acceptable to God and a permanent sacrifice, once for

all by their Redeemer and the Messiah of Israel.

It is further demonstrated by the story of Cain and

Abel that the sacrifice was not only done for Adam and

Eve at the first event but that it was taught to them by

their High Priest and subsequently passed down to their

children.  Abel was a keeper of sheep65 for the purpose

of the commanded sacrifice, because the sacrifice was

not only a departure, but also an exception to the

vegetarian diet prescribed for mankind on the sixth day

of the creation account.66  If indeed the sacrifice was not

instructed, how could it be that Cain was disobedient by

offering vegetables instead?  Fig leaves or animal skins,

like vegetable or animal, the parallel is evident. The

inference is again clear, without the shedding of blood

there is no remission of sin.

Also not explicitly stated in the Genesis record but

clearly inferred by Eve’s proclamation at the birth of

Seth (which name means substitute), For God, said she,

64 And almost all things are by the law purged with blood; and without

shedding of blood is no remission. (Heb 9:22)

65 And she again bare his brother Abel. And Abel was a keeper of sheep, but

Cain was a tiller of the ground. (Gen 4:2)

66 And God said, Behold, I have given you every herb bearing seed, which is

upon the face of all the earth, and every tree, in the which is the fruit of a tree

yielding seed; to you it shall be for meat. (Gen 1:29)

95

hath appointed me another seed instead of Abel, whom

Cain slew:67 They were looking forward to the promised

redemption which they believed was or would come

through Abel, but now hoped to come by Seth.  These

discerning parents absolutely knew that the promised

seed would not be of Cain.  The scripture also confirms

of the linage of Seth, then began men to call upon the

name of the LORD.68 So the righteous seed line of Seth

continued to the Messiah.

The next allusion to the sacrifice is the differentiation

between clean and unclean of the animals when Noah

was commanded to load the Ark.69 Then Noah shortly

after the flood built an alter and there offered a sacrifice

of only the animals that were declared clean, and yes the

sacrifice was eaten.  Thereafter, God speaking to Noah,

authorized the eating of that same clean meat as a

regular part of their diet “even as the green herb,” so no

longer exclusively for the sacrifice.70 But a warning

followed against the wanton shedding of the blood of

animals which God himself said he would personally

hold to account, but the death statute for the wanton

shedding of the blood of man (murder) God would

require at the hand of his fellow man.

Further demonstrated by the sacrifice or burnt

offerings made by several of the patriarchs on the

67 And Adam knew his wife again; and she bare a son, and called his name

Seth: For God, said she, hath appointed me another seed instead of Abel, whom

Cain slew. (Gen 4:25)

68 And to Seth, to him also there was born a son; and he called his name Enos:

then began men to call upon the name of the LORD. (Gen 4:26)

69 Of clean beasts, and of beasts that are not clean, and of fowls, and of every

thing that creepeth upon the earth, There went in two and two unto Noah into

the ark, the male and the female, as God had commanded Noah. (Gen 7:8-9)

70 Every moving thing that liveth shall be meat for you; even as the green herb

have I given you all things. (Gen 9:3)

96 APPENDIX

scriptural record, we understand that some form of the

sacrificial system was part of an oral tradition before it

was codified in the Exodus by Moses. In the Exodus

God gave Moses instructions for a portable tabernacle

for the priest tabernacle sacrifice system that served

National Israel until Solomon built the temple

envisioned by his father David about 830 BCE, to which

the sacrificial services were transferred. The first

Temple stood until about 586 BCE when it was

destroyed by the Babylonians.

Israel went seventy years in exile without a temple to

pay a Sabbath debt to their God. The Second Temple

was built as prophesied and stood for about 500 years,

beyond the seventy weeks determined for the people and

the holy city.71 Yes, the temple stood until forty years

after Jesus was crucified, and the desolation determined

was poured out upon the desolate.72  

The people of the prince that shall come shall destroy

the city and the sanctuary:73  

With this prophecy being fulfilled to the letter about

70 CE, the Jewish people lost their Temple again, and

the words of Jesus remain true until this very day:  

And they shall fall by the edge of the sword, and shall

be led away captive into all nations: and Jerusalem

shall be trodden down of the Gentiles, until the times of

71Seventy weeks are determined upon thy people and upon thy holy city, to

finish the transgression, and to make an end of sins, and to make reconciliation

for iniquity, and to bring in everlasting righteousness, and to seal up the vision

and prophecy, and to anoint the most Holy. (Dan 9:24)

72And he shall confirm the covenant with many for one week: and in the midst

of the week he shall cause the sacrifice and the oblation to cease, and for the

overspreading of abominations he shall make it desolate, even until the con

summation, and that determined shall be poured upon the desolate.(Dan 9:27)

73(Dan 9:26)

97

the Gentiles be fulfilled.74

Now it’s the Roman Year 2017, and there are Jews

back in the land of Israel, but we will not here retell the

events which brought this about. We also know that

Israel won back the territory which encompassed

Jerusalem during the aggressive act of several

surrounding nations during the six day war in 1967.

However Israel did not act to immediately seize the

Temple Mount nor destroy the several Islamic edifices

extant, so that the prophetic words of Jesus still stand

true. The Gentiles (other nations) continue to trod down

Jerusalem and specifically the Temple Mount creating

the most difficult roadblock to building a Third Temple.

I believe this times of the Gentiles will only be fulfilled

with the destruction of the Mystery Babylon Image of

Daniel chapter 2 and Revelation chapter 18.

The Abraham Accord

Harbinger of  

the Temple Mount Play  

about to Begin

by

Nicklas Arthur

https://www.nicklasarthur.info/The-Abraham-Accord-Rapture.pdf

2030-2031 APPARITION CHARACTERISTICS

Another general rule for predicting oppositions of Mars is from the following: the planet has an approximate 15.8-year periodic opposition cycle, which consists of three or four Aphelic oppositions and three consecutive Perihelic oppositions. Perihelic oppositions are also called "favorable" because the Earth and Mars come closest to each other on those occasions. We sometimes refer to this as the seven Martian synodic periods. This cycle is repeated every 79 years (± 4 to 5 days) and, if one were to live long enough, one would see this cycle nearly replicated in approximately 284 years. The 2031 Mars apparition is considered Transitional (between Aphelic and Perihelic) because the orbital longitude at opposition will be 68.4° from the aphelion longitude of 70° Ls and 111.6° Ls from perihelion (250° Ls).

NOTE: Ls is the planetocentric longitude of the Sun along the ecliptic of Mars’ sky. 0° Ls is defined as that point where the Sun crosses the Martian celestial equator from south to north, that is the planet’s northern hemisphere vernal equinox. The other Ls values that define the beginnings of Martian northern hemisphere seasons are: summer, 90° Ls; autumn, 180° Ls; and winter, 270° Ls. For Mars’ southern hemisphere these values represent the opposite seasons. Distance (A.U.) - Distance from Earth to Mars in astronomical units, where one (1) A.U. equals 92,955,807.267 miles or 149,597,870.691 km.

Opposition occurs 11 months after conjunction when Mars is on the opposite side of the Earth from the Sun. At that time, the two planets will lie nearly in a straight line with respect to the Sun, or five weeks after retrogression begins. Opposition will occur at 1157 UT on May 04, 2031 (138.4° Ls) with an apparent planetary disk diameter of 16.7 arcsec. Mars will remain visible for more than twelve months after opposition and then become lost in the glare of the Sun around May 31, 2032 as it approaches the next conjunction (July 11, 2032). The cycle is complete in 780 Earth days.

Closest approach occurs at 0350 UT on May 12, 2031 (142.1° Ls) with an apparent planetary disk diameter of 16.9 at a distance of 0.5533578 astronomical units (AU) or 51,437,823 miles (82,781,152 km). During closest approach in 2031 the apparent diameter of Mars will be 2.4 arcsec larger than it was at the same period in 2029; however, it will be 17.1 degrees lower in the sky - not quite as good for observing the Red Planet for observers in the northern hemisphere. It should also be noted that closest approach between Earth and Mars is not necessarily coincident with the time of opposition but varies by as much as two weeks.

https://www.alpo-astronomy.org/jbeish/2031_MARS.htm

Elon Musk: “We’re going straight to Mars. The Moon is a distraction.”

What to make of Musk's comments that are critical of NASA's lunar plans?

Eric Berger – Jan 3, 2025 9:28 AM

Although SpaceX founder Elon Musk is known for outspokenness and controversial comments on his social media site X, he has been relatively restrained when it comes to US space policy in recent years.

For example, he has rarely criticized NASA or its overall goal to return humans to the Moon through the Artemis Program. Rather, Musk, who has long preferred Mars as a destination for humans, has more or less been a team player when it comes to the space agency's lunar-focused plans.

This is understandable from a financial perspective, as SpaceX has contracts worth billions of dollars to not only build a Human Landing System as part of NASA's Artemis Program but also to supply food, cargo, and other logistics services to a planned Lunar Gateway in orbit around the Moon.

But privately, Musk has been critical of NASA's plans, suggesting that the Artemis Program has been moving too slowly and is too reliant on contractors who seek cost-plus government contracts and are less interested in delivering results.

Silent on policy no longer

During the last 10 days, Musk has begun airing some of these private thoughts publicly. On Christmas Day, for example, Musk wrote on X, "The Artemis architecture is extremely inefficient, as it is a jobs-maximizing program, not a results-maximizing program. Something entirely new is needed."

Then, on Thursday evening, he added this: "No, we’re going straight to Mars. The Moon is a distraction."

These are definitive statements that directly contradict NASA's plans to send a series of human missions to the lunar south pole later this decade and establish a sustainable base of operations there with the Artemis Program.

It would be one thing if Musk was just expressing his opinion as a private citizen. But since playing a significant part in the election of Donald Trump as the next president of the United States last year, Musk has assumed an important advisory role for the incoming administration. He was also partly responsible for the expected nomination of private astronaut Jared Isaacman to become the next administrator of NASA. Although Musk is not directing US space policy, he certainly has a meaningful say in what happens.

So what does this mean for Artemis?

The fate of Artemis is an important question not just for NASA but for the US commercial space industry, the European Space Agency, and other international partners who have aligned with the return of humans to the Moon. With Artemis, the United States is in competition with China to establish a meaningful presence on the surface of the Moon.

Based upon conversations with people involved in developing space policy for the Trump administration, I can make some educated guesses about how to interpret Musk's comments. None of these people, for example, would disagree with Musk's assertion that "the Artemis architecture is extremely inefficient" and that some changes are warranted.

With that said, the Artemis Program is probably not going away. After all, it was the first Trump administration that created the program about five years ago. However, it may be less well-remembered that the first Trump White House pushed for more significant changes, including a "major course correction" at NASA.

"I call on NASA to adopt new policies and embrace a new mindset," then-Vice President Mike Pence said in May 2019. "If our current contractors can't meet this objective, then we'll find ones that will." (Speaking of the vice president, it's unlikely that the National Space Council will be reconstituted under JD Vance).

To a large extent, NASA resisted this change during the remainder of the Trump administration, keeping its core group of major contractors, such as Boeing and Lockheed Martin, in place. It had help from key US Senators, including Richard Shelby, the now-retired Republican from Alabama. But this time, the push for change is likely to be more concerted, especially with key elements of NASA's architecture, including the Space Launch System rocket, being bypassed by privately developed rockets such as SpaceX's Starship vehicle and Blue Origin's New Glenn rocket.

Not one, but both

In all likelihood, NASA will adopt a new "Artemis" plan that involves initiatives to both the Moon and Mars. When Musk said "we're going straight to Mars," he may have meant that this will be the thrust of SpaceX, with support from NASA. That does not preclude a separate initiative, possibly led by Blue Origin with help from NASA, to develop lunar return plans.

Isaacman, who is keeping a fairly low profile ahead of his nomination, has not weighed in on Musk's comments. However, when his nomination was announced one month ago, he did make a germane comment on X.

"I was born after the Moon landings; my children were born after the final space shuttle launch," he wrote. "With the support of President Trump, I can promise you this: We will never again lose our ability to journey to the stars and never settle for second place. We will inspire children, yours and mine, to look up and dream of what is possible. Americans will walk on the Moon and Mars and in doing so, we will make life better here on Earth."

In short, NASA is likely to adopt a two-lane strategy of reaching for both the Moon and Mars. Whether the space agency is successful with either one will be a major question asked of the new administration.

https://arstechnica.com/space/2025/01/elon-musk-were-going-straight-to-mars-the-moon-is-a-distraction/

In ancient Roman religion and mythology, Mars (Latin: Mārs, pronounced [maːrs])[4] is the god of war and also an agricultural guardian, a combination characteristic of early Rome.[5] He is the son of Jupiter and Juno, and was pre-eminent among the Roman army's military gods. Most of his festivals were held in March, the month named for him (Latin Martius), and in October, the months which traditionally began and ended the season for both military campaigning and farming.[6]

https://en.wikipedia.org/wiki/Mars_(mythology)

Lucky 17, Q and the 'tippy top' White House: How conspiracy theories are being turbo-charged in Donald Trump's America

Donald Trump

World

Thursday 22 November 2018 at 12:01am

Robert Moore

ITV News Correspondent

There are some riddles about America that I never imagined I would have to unravel.

In fact, there are many conspiracy theories that exist in the dark recesses here that I never knew about, even after reporting from the US for more than a decade.

Until recently, I was blissfully unaware of the significance of the number 17 to many Americans.

I had never pondered the letter Q as a political force.

I would have struggled to tell you why thousands of people were exhilarated when Donald Trump used the phrase “tippy top” from the White House balcony.

Today, having spent a month researching and filming American conspiracy theories for a documentary for ITV’s Tonight programme, I feel more informed and more confused at the same time.

I have a better grasp, certainly, of why Americans are drawn to the idea of conspiracies and secret plots.

But as these theories are turbo-charged by the internet, talk radio and social media, I don’t know where it ends.

Does America become increasingly paranoid and suspicious, seeing shadows and threats everywhere, or does it eventually rediscover its equilibrium and return to a belief in reason and science?

Let me explain those riddles.

Q is the name that many Trump-supporting Americans give to the secretive figure they believe exists inside the government, who is helping the president defeat his enemies.

They believe that Q will not only ensure Trump’s survival but that he - or she - will turn the tables and destroy the Democrats and the Deep State.

And since Q is the 17th letter of the alphabet, his followers attach special significance to that number.

In the eyes of Q believers, his credibility was enhanced when a follower asked Q to get President Trump to say “tip top”.

Sure enough, Trump did use those words, although he had used the phrase before and there is no evidence of a link between the president and the Q conspiracy theory.

America has always been awash with such ideas.

From the hysteria of the 17th century Salem witch trials, through to the paranoid McCarthy era, to the JFK assassination and 9/11, there is a direct connection.

All have fuelled Americans’ obsession with conspiracies and raised doubts about whether official explanations are accurate.

But today something much more remarkable has occurred.

Suddenly, the conspiracy theorist-in-chief is on the inside.

He works from the White House. He is the President of the United States of America.

Donald Trump has weaponised conspiracy theories for his own political benefit.

Indeed, he came to political prominence by riding on the back of the Birther Movement, the pernicious lie that claims that Barack Obama was born in Africa and therefore was an illegitimate president.

Whether it is believing votes have been deliberately miscounted in the mid-term elections, or that there is a Deep State conspiracy against him, Trump is playing to the anxiety of millions of Americans who already have a profound distrust of the government and mainstream sources of news.

Many recent acts of violence have been triggered by those who believe in wild conspiracy theories, including most recently the gunman who murdered 11 Jews in a Pittsburgh synagogue.

So there is grave danger ahead if the battle for truth is lost.

In our film, we speak to those who believe passionately in the existence of Q; we hear from those who have been traumatised by conspiracy theorists; and we speak to scientists and intellectuals who are fighting back.

Besieged by talk of Fake News, with a president who portrays much of the media as the Enemy of the People, America is at a crossroads.

https://www.itv.com/news/2018-11-22/lucky-17-q-and-the-tippy-top-president-how-conspiracy-theories-are-being-turbo-charged-into-donald-trumps-america

Trump, Vance meet with Pope Leo's Florida brother, 'a major MAGA fan', at White House

Kim Luciani

USA TODAY NETWORK - Florida

May 22, 2025, 12:58 p.m. ET

Key Points AI-assisted summary

President Donald Trump met with Pope Leo XIV's brother, Louis Prevost, at the White House.

Trump publicly praised Prevost, a Florida resident, for being a "major MAGA fan."

Louis Prevost acknowledged his political views and stated his intention to "tone it down" to avoid causing issues for the pope.

President Donald Trump met with Pope Leo XIV's Florida brother Louis Prevost at the White House on May 20, after praising Prevost to reporters at the Capitol earlier in the day, calling him a "major MAGA fan."

Trump told reporters he likes the pope and both of his brothers, but spotlighted the eldest brother, Navy veteran and Port Charlotte resident Louis Prevost.

"I like the new pope and I like the pope's brother. You know, one of the pope's brothers – actually both of them – but one in particular is a major MAGA fan. Did you know that? He lives in Florida," Trump said.

"And I look forward to getting him to the White House. I want to shake his hand, I want to give him a big hug."

Later that day, the White House visit happened. Louis Prevost and his wife Deborah met with Trump and Vice President JD Vance in the Oval Office.

"Great meeting between President Trump, Vice President Vance, and @Pontifex’s brother, Louis Prevost and his wife Deborah," Special Assistant to the President and Communications Advisor Margo Martin posted on X, along with a photo of the meeting.

Louis Prevost excited and happy about brother Pope Leo XVI's papacy

The Prevost brothers — Louis, John and Robert (Pope Leo XIV) — grew up in Chicago in a traditional Catholic family.

Louis Prevost said his youngest brother Robert wanted to "play priest" when he was 6 and set his sights on the priesthood as a freshman in high school. Their parents, neighbors and even strangers told Robert, "You're going to be pope someday," he said.

Robert Prevost's election as Pope Leo XIV left Louis Prevost excited, happy, mind blown and a little worried about how the papacy would impact their relationship.

“I just freaked out and said ‘It’s Rob, OMG.’ I was up, dressed, out, just going nuts,” he told WBBH.

“We can only hope that we can maintain that closeness, and we don't do anything to embarrass him,” he said.

Louis Prevost attended Pope Leo's inaugural mass at the Vatican on May 18. The brothers shared a hug after the service.

Pope Leo's Florida brother Louis Prevost is a MAGA, Trump supporter

Trump told reporters Louis Prevost is a "major MAGA fan."

In an interview with Piers Morgan, Louis Prevost said, "I don’t want to create waves that don’t need to be there because I’m a MAGA type and I have my beliefs,” he said. “I don’t need to create heat for him. He’s going to have enough to handle as it is without the press going ‘the pope’s brother says this.’ He doesn’t need that.”

Asked about his reposts of controversial social media memes, including one calling Nancy Pelosi a drunk (expletive), and how they might affect the pope, Louis Prevost said he will "tone it down."

"He knows I am who I am," he said of the pope. "He's well aware of my position. He knows I'm probably not going to change and I don't think I will, other than to, just like you say, tone it down."

Contributing: Melissa Pérez-Carrillo, Herald-Tribune, Ashley Ferrer, USA TODAY Network-Florida

https://www.heraldtribune.com/story/news/2025/05/22/trump-pope-leo-florida-maga-brother-louis-prevost-white-house-visit/83773944007/

https://www.facebook.com/4williamdunn/posts/pfbid0xTvK1wo7Hgg9siHTr3XVbT6jHjGSrzv6xtNbFgpBFHmLBhNWJxcv3151e3NGMN9Jl

Case No. 22 PO 00003 3G

1

2

3

IN THE JUSTICE COURT OF DAYTON TOWNSHIP

COUNTY OF LYON, STATE OF NEVADA BY

ddly000ga

FILED

2022 JAN-6 PM 12:44

JUSTICE OF THE PEACE

22

CLERK

SUSAN L DUNN

5

Applicant

TEMPORARY

PROTECTION

ORDER AGAINST

VS.

WILLIAM FRANCIS DUNN IV

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8

Adverse Party

DOMESTIC

VIOLENCE

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Expiration: This order was issued by the court on Thursday, January 06, 2022 and will

expire on February 20, 2022 at 11:59 p.m. unless the court orders otherwise.

Notice of Hearing to Extend:

There will be a hearing to determine whether to extend this order on: 02/15/2022 3:00 pm at the court listed above.

If you do not attend, the court may rule against you.

Protected Parties: The following persons are protected under this order: Applicant: SUSAN L DUNN

Applicant filed a verified application for protective order. The Court has jurisdiction over this matter. See NRS 33.010, et seq. The Court finds domestic violence has occurred and/or there is a threat of domestic violence. Accordingly and good cause appearing, it is the ORDER of the Court that the following orders apply to the Adverse Party:

1. YOU ARE PROHIBITED from threatening, physically injuring, or harassing the Applicant either directly or through an agent (someone acting on your behalf).

220

©2019 Nevada Supreme Court

Temporary Protection Order Against Domestic Violence

Page 1 of 4

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No. 22 PO 00003 3G

ORDER TO LAW ENFORCEMENT

A. Any law enforcement officer who has probable cause to believe a violation of any provision of this order has occurred is ordered to arrest the Adverse Party. Such party is to be charged with a criminal violation of this order, in addition to any other

criminal charges that may be justified.

B. If such law enforcement officer cannot verify that the Adverse Party was served with a following: copy of the application and order, the officer shall inform the Adverse Party of the

(1) the specific terms of this order;

(2) that the Adverse Party now has notice of the provisions of this order; (3) that a violation of this order will result in the Adverse Party's arrest; (4) the location of the court that issued the original order and the hours during which the Adverse Party can obtain a copy of this order; and

(5) the date and time set for a hearing on an application for an extended order, if any. Yo agency and to the court. The law enforcement officer shall then provide written proof of notice to the officer's

8

9

BAN (fi)

(middle)

Dated this January 6, 2022

10

from? (thly

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Camine Vecchin

CAMILLE VECCHIARELLI Justice of the Peace

Temporary Protection Order Against Domestic Violence

©2019 Nevada Supreme Court

Page 4 of 4

9.

Past Threats/Abuse/Incident.

Think about any other times the person you want protection committed an act of domestic violence against you and/or the children. The following questions ask about any past incidents that may have happened.

Has there been abuse or threats of violence in the past?

No (skip to the next page)

5 Yes (complete the sections on this page)

Approximate Date: Dec 27, 2022

She

What Happened? My Son was yelling accusations at me inay home, I did not feel safe and I went to the neighbors. and Julie insisted on calling police, because they did not Want me going back home by my self and wanted police to talk to me and Billy. 3 police came they talked to Julie, Jean + me. The sheriffs went over to talk to my SON Billy. The sheriffs came back to neighbors house and told me. to put file Protection order out that night but there wasn't enough time. They sai'd don't Argue, file the P.O. They were afraid for my Safety.

Attach more pages if you need more room. (Pages 4a, 4b, 4c)

Approximate Date: July 2018

What Happened? my son gets angry at the least little thing that does not go his way. He acts unstable, the came back. from a trip to Sacramento and he kept Saying that me and my sister were going to murder him. And that his uncle had dead Bodies under his house. He repeatedly emailed the FBI and CIA and called 911 on us 3 times. Because of the actions we were taking in trying to help him. He was not Acting rational towards his father and I. I need help getting him out of my house and hopefully he will get the help he needs.

Attach more pages if you need more room. (Pages 4a, 4b, 4c)

2020 Nevada Supreme Court

Page 4 of 8

Application for Protection Order Against Domestic Violence (Revised July 2020)

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2

3

Case No. 24 PO 00116 3G

PO REC NO 311979

242401219

FILED

IN THE JUSTICE COURT OF DAYTON TOWNSHIP24 JUL-2 PM 3: 12

COUNTY OF LYON, STATE OF NEVADA JUSTICE

PRACT

CLEAK

4

JULIA ANN BYSE

Applicant,

5

6

VS.

WILLIAM FRANCIS DUNN IV

Adverse Party.

7

8

TEMPORARY PROTECTION ORDER AGAINST STALKING OR HARASSMENT

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10

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12

15

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19

Expiration: This order was issued by the Court above on July 2, 2024 and will expire on AUGUST 16, 2024 at 11:59 pm unless the Court orders otherwise.

Hearing to Extend:

There is no hearing scheduled.

The Applicant filed a verified application for a protective order. The Court has jurisdiction over this matter. See NRS 200.591, et seq. The Court finds that stalking, ggravated stalking and/or harassment has occurred. Accordingly, and good cause appearing, c is the ORDER of the Court that the following orders apply to the Adverse Party:

1. YOU ARE PROHIBITED from threatening, physically injuring, or harassing the On Applicant and/or the following persons:

Protected Parties: The following persons are protected under this order: Applicant: JULIA ANN BYSE

2. YOU ARE ORDERED to not contact the protected parties at all in any way, including but not limited to in person, by phone/text, by email, or through social media.

3. YOU ARE ORDERED to stay away from Applicant's residence located at:

2030 LONNIE LANE

DAYTON, NV 89403

20

C2020 Nevada Supreme Court

(Revised October 2020) Temporary Protection Order Against Stalking or Harassment

Page

1 of 3

3

4

24 PO 00116 3G

ORDER TO LAW ENFORCEMENT

Any law enforcement officer, with or without a warrant, may arrest and take into custody the Adverse Party, when the law enforcement officer has probable cause to believe that (a) an Order has been issued pursuant to NRS 33.270 against the Adverse Party; (b) the Adverse Party has been served with a copy of the Order; and (c) the Adverse Party is acting or has acted in violation of the Order. This arrest may occur regardless of whether the violation occurred in the officer's presence.

5

Any law enforcement agency in this state may enforce a Court Order issued pursuant to NRS 33.270 without regard to the county in which the Order is issued.

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141

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July 2, 2024

Aamir Vecch

CAMILLE VECCHIARELLI Justice of the Peace

20

02020 Nevada Supreme Court

Temporary Protection Order Against Stalking or Harassment (Revised October 2020)

Page 3 of 3

Nevada School of Law at Old College was the first law school established in the state of Nevada. The school, located in Reno, was founded in 1981 by former president of Gonzaga University Rev. John "Jack" P. Leary and then-Washoe County District Attorney Cal Dunlap. After its first year, the school moved from the former St. Thomas Aquinas Parochial School to its permanent home at the old Reno Gazette-Journal newspaper plant donated by the Gannett Company. The school lacked the financial means by which to gain full accreditation from the American Bar Association, and it closed its doors in August 1988. At the time of its closure, the school had an 85% first-time bar passage rate among its graduates.

https://en.wikipedia.org/wiki/Nevada_School_of_Law_at_Old_College

Marquette University is a Catholic institution operated by the Jesuit order. The law school's mission includes a commitment to the Jesuit idea of cura personalis ("care of the entire person"), a duty to promote diversity, and a goal of encouraging its "students to become agents for positive change in society."[5]

As of the 2016-17 academic year, the school has 575 enrolled students and 98 faculty members and administrators, including 30 full-time faculty members, 10 "deans, librarians, and others who teach," and 58 part-time faculty members.[1] For the fall 2016 entering J.D. class, there were 190 enrolled students (182 full-time and 8 part-time).[1]

Wisconsin, unique among American states, allows graduates of accredited law schools within the state to be admitted to the Wisconsin state bar without taking the state's bar examination if they complete certain requirements in their law school courses and achieve a certain level of performance in those courses, a practice known as the "diploma privilege."[6]

https://en.wikipedia.org/wiki/Marquette_University_Law_School

The meaning of Marquette is : Land Owner, A French habitational name

https://mylofamily.com/parenting/babynames/meaning-of-marquette-53145

Bells ring at Marquette University to celebrate first American pope

Milwaukee Catholics are excited to hear about the first American Pope elected to the position. Robert Francis Prevost was born in Chicago.

Milwaukee Catholics react to the announcement of the first American Pope

Screen Shot 2025-05-09 at 12.54.26 PM.png

By: Mariam Mackar

Posted 11:50 AM, May 09, 2025

MILWAUKEE — The bells in Marquette Hall Tower rang out across campus Thursday to honor Pope Leo XIV’s appointment as the first American to lead the Catholic Church.

Six bells pealed and the carillon played songs to mark the historic announcement that sent waves of excitement through Milwaukee’s Catholic community. It’s a sound that people will only hear when a president, important dignitary or pope has been elected.

Vatican Conclave New Pope

Andrew Medichini/AP

Newly elected Pope Leo XIV appears at the balcony of St. Peter's Basilica at the Vatican, Thursday, May 8, 2025.

“It’s definitely just so surreal that I’m here while this is all happening and I get to hear the news here,” said Abby, a Marquette University student from the Chicago area.

Abby was attending prayers at the campus church when they announced the white smoke was rising and a new pope had been chosen.

Pope Leo XIV hails from Chicago, making him the first American ever to lead the Catholic Church.

“Definitely exciting, it’s definitely cool to experience that he’s from Chicago as well,” Abby said.

Watch: Bells ring at Marquette University to celebrate first American pope

Bishop Jeffrey Haines with Milwaukee’s archdiocese expressed pleasant surprise at the selection.

“I don’t think many of us expected it would be an American named the pope, but very pleased with the credentials that he brings to this office and there was a lot of joy today, that’s for sure,” Haines said.

The bishop noted that the quick decision-making of the conclave is a good sign of unity within the church.

“But I think there was thought in this contentious culture that that would take a while for the cardinals to agree on it, but it’s amazing how quickly it went,” Haines said.

As Catholics around the world celebrate their new leader, Milwaukee resident Thomas Munoz shared his hopes: “May the good Lord guide him and protect him.”

For Pope Leo XIV, the work begins immediately.

“Oh yeah, there’s no rest, he jumps in, but like I said it’s a joyful day,” Haines said.

https://www.tmj4.com/news/milwaukee-county/bells-ring-at-marquette-university-to-celebrate-first-american-pope

Jacques Marquette, S.J. (French pronunciation: [ʒak maʁkɛt]; June 1, 1637 – May 18, 1675),[1] sometimes known as Père Marquette or James Marquette,[2] was a French Jesuit missionary who founded Michigan's first European settlement, Sault Sainte Marie, and later founded Saint Ignace. In 1673, Marquette, with Louis Jolliet, an explorer born near Quebec City, was the first European to explore and map the northern portion of the Mississippi River Valley.

Early life

Jacques Marquette was born in Laon, France, on June 1, 1637. He was the third of six children for Rose de la Salle and Nicolas Marquette. The de la Salles were a wealthy merchant family. The Marquette family had been well-respected for many years, as numerous members had served in the military and taken civil posts.[3]

Jacques Marquette was sent to study at the Jesuit College in Reims at age 9. He remained there until he joined the Society of Jesus at age 17.[4] Marquette taught for a year at Auxerre, then studied philosophy at Ponta Mousson until 1659. He taught at Ponta Mousson, Reims, Charleville, and Langres until 1665.[5]

Throughout this time, Marquette sent multiple requests to be sent on missionary work. The superior of the Jesuit mission in New France, Father Jérôme Lalemant, needed missionaries to work with the Five Nations. Marquette was ordained on the Feast of Saint Thomas of Aquinas in Toul on March 7, 1666. Months later, on September 20, he arrived in Quebec.[6]

Missionary work

Marquette was first sent to the mission of Saint Michel at Sillery. Because this mission served peaceful and friendly indigenous people from different tribes, it was considered an ideal place for training new missionaries. Marquette studied the languages and customs of the Algonquin, Abenaki, and Iroquois people that he often tended to at Sillery.[7][8]

From there, he was assigned to Trois-Rivières on the Saint Lawrence River, where he assisted Gabriel Druillettes.[9] This mission was located in a river town that had permanent shops and taverns. A large number of French soldiers were stationed in the town, as there were frequent attacks from the Five Nations.[10] During his two years at this mission, Marquette devoted himself to the study of the local languages and became fluent in six different dialects.[9][11]

In 1668, Marquette was moved by his superiors to missions farther up the Saint Lawrence River, then into the western Great Lakes region. That year, he helped Druillettes, Brother Louis Broeme, and Father Claude-Jean Allouez found the mission at Sault Ste. Marie in present-day Michigan.[12][13][14] The missionaries planted crops, then built a chapel and barns. They established friendly relationships with the Ottawa and Chippewa that were inhabiting that area, and were allowed to baptize most of the infants and people who were dying.[15] Marquette noted that the Chippewa were great businessmen and exceptionally skilled at catching whitefish from the rapids in the St. Marys River.[13]

People from many tribes would travel to purchase the whitefish. Marquette and the other missionaries would explain their faith to the visiting Sioux, Cree, Miami, Potawatomi, Illinois, and Menominee. They hoped that these visitors would be interested in getting their own Jesuit missionary, or "Black Robe," as they were called by the indigenous people.[16][17] In 1669, Marquette was assigned to replace Allouez at the La Pointe du Saint Esprit mission. Father Claude Dablon arrived to continue and expand the missionary work at Sault Ste. Marie.[18]

Marquette began the 500-mile (800 km) journey to his new assignment in August, travelling by canoe along the south shore of Lake Superior. The party soon encountered wintry conditions on the lake and were often unable to light a fire when they went ashore at night. The party reached their destination on September 13, and were greeted by the Petun Huron.[19][20] Excited to have a Black Robe again, they quickly assembled a banquet.

In addition to the Petun Huron, Marquette was tasked with missionary work for three bands of Ottawa: the Keinouche, Sinagaux, and Kiskakon. Marquette visited and attended to all four settlements. Since he felt the Kiskakon were the most ready to accept Christianity, he spent more time working with them and even lived with the families in their village.[21]

During his time at La Pointe, Marquette encountered members of the Illinois tribes, who told him about the important trading route of the Mississippi River. They invited him to come to their village and teach their people, whose settlements were mostly farther south.[4] Marquette was eager to explore this river and asked for permission to take a leave from missionary work, but he first had to attend to an urgent matter.

The Hurons and Ottawa at La Pointe had begun fighting with the neighboring Lakota people. Because he feared an attack by the Lakota, Marquette felt it was necessary to find a new place for the mission.[4][22] Dablon agreed that a new mission was necessary and offered to find a location. Some of the men wanted to stay and fight. Marquette attempted to discourage the imminent war, but most of the men maintained their position. He promised those who wanted to avoid the war that he would take them to a new mission and told them to prepare to move east.[23]

In the spring of 1671, Marquette and his party began their journey to the new St. Ignace Mission. The canoes were loaded with men, women, children, animals, and personal belongings. They travelled through Lake Superior and down to the Straits of Mackinac The mission that Dablon had established for them was located on Mackinac Island. The group would be welcomed by a small group of Ottawa who already inhabited the island.[24] Shortly after the new residents arrived on the island, they became worried about the possibility of winter starvation. They had noticed that game was scarce and no corn had grown. A group of elders approached Marquette with these concerns, and Marquette agreed. In the fall, the mission was moved to the mainland at St. Ignace, Michigan.[25]

Explorations

Pere Marquette and the Indians [at the Mississippi River], oil painting (1869) by Wilhelm Lamprecht (1838–1906), at Marquette University[26]

Marquette's request to take a leave from missionary work to explore the great river was granted in 1673. Marquette joined the expedition of Louis Jolliet, a French-Canadian explorer. They departed from Saint Ignace on May 17, with two canoes and five voyageurs of French-Indian ancestry.[4] Four of these are known to be: Jacques Largillier, Jean Plattier, Pierre Moreau, and Jean Tiberge.[27] They travelled through Lake Huron and Lake Michigan and into Green Bay.[28][29]

This is where the party made their first encounter with indigenous people. They met the Menominee, who were known as the "wild rice" people.[28] Marquette told them of his mission to spread religion to the people along the river. The Menominee tried to discourage Marquette and the others, warning them about the perils of the river and the people inhabiting the land along it.[28][30]The group of explorers next went up the Fox River, nearly to its headwaters.[29] They came upon a village inhabited by Miami, Mascouten, and Kickapoo. They allowed Marquette to teach them about Christianity, and listened attentively. He was especially impressed by the Miami. Marquette noted that they were pleasant in appearance and temperament, despite their reputation as warriors. When Marquette's party left the village, they were accompanied by two Miami that would assist them in finding their way to the Wisconsin River.[31] From the Fox River, the Miami directed, and likely assisted, the men in portaging their canoes for almost two miles through marsh and oak plains to the Wisconsin River,[29][32][33]</ref> Many years later, the town of Portage, Wisconsin was built and named for the ancient path between the two rivers. They ventured forth from the portage and entered the Mississippi near present-day Prairie du Chien, Wisconsin on June 17.[29]

Eight days later, the travelers found footprints near the Des Moines River and went to investigate. They were enthusiastically greeted by the Peoria people who lived nearby in three small villages. Marquette and the others were welcomed by the elders, who offered accommodations and had a banquet prepared.[34][35] The men were offered many gifts by the Peoria. Since Marquette and the men were traveling, they had to decline the most of what was offered. Marquette did accept a calumet that was gifted to him by the chief. The chief explained that it was a symbol of peace and advised Marquette to display it as an indication of his amicable intentions. As the men left the village, the Peoria chief cautioned them against going too much farther south.[36]

As the party continued south, Marquette hoped to find the Chanouananons. They were known to be friendly to French, and Marquette felt they may be interested in Christianity. They did not find the Chanouananons, but Marquette did notice iron in the Wabash area.[37] Once the summer heat and mosquitoes began to cause great discomfort, the men stopped going ashore at night. They slept in the canoes, using the sails as protection from mosquitoes.[38] This attracted the attention of some Native Americans, who pointed guns at the travelers. Marquette held the calumet over his head. He attempted to communicate by speaking Huron, but was unsuccessful. He felt they may have misunderstood the intentions of the men with guns, and that they may have been inviting them to their village. Marquette was correct. He and the other men followed them to their village, where they were fed beef and white plums.[38][39]

At the mouth of the Saint Francis River, the men spotted a village. They heard war cries and saw men jumping into the river, trying to get to them. Marquette held the calumet over his head. The elders standing on shore saw this, and called off the attack.[40] The men were invited to the village of the Michigamea. One of the Michigamea was able to speak to Marquette in the Miami Illinois language, but most of the communication was done through gestures.[41] The men were fed fish and corn stew, then given a place to sleep for the night.[42]

In the morning, Michigamea warriors in dugout canoes escorted them to the Akansea.[41] They were greeted by a group of men in canoes who held up their own calumet. Marquette and the others were invited to the village. Many residents came out to see the Frenchmen.[42] A chief led them to a room where elders and other chiefs had gathered. Marquette used an interpreter to ask about what was south of them. He was told that it was extremely dangerous. The people were hostile, well-armed, and would attack anyone who could interfere with their trading arrangements.[43]

Map of the discovery made in the year 1673 in North America

The Jolliet-Marquette expedition had traveled to within 435 miles (700 km) of the Gulf of Mexico.[29] Marquette and the other men began to consider whether the danger was worth the risk.[44]> By this point, they had encountered several natives carrying European trinkets, and they feared an encounter with explorers or colonists from Spain.[29] The explorers had mapped the areas where they had been, including their flora, wildlife, and resources. After staying with the Akansea for two nights, the party decided to end the exploration.[44]

On July 17, they turned back at the mouth of the Arkansas River. They followed the Mississippi back to the mouth of the Illinois River, which they had learned from local natives provided a shorter route back to the Great Lakes. They reached Lake Michigan near the site of modern-day Chicago, by way of the Chicago Portage.[45][46] The party encountered a village of Kaskaskia, who invited Marquette to return and establish a mission. When the explorers left the village, some of the Kaskaskia got in their own canoes and traveled with them to Saint Francis Xavier mission in Green Bay, Wisconsin.[46][45] Jolliet returned to Quebec to relate the news of their discoveries.[45]

Grave of Jacques Marquette in Saint Ignace, Michigan

Marquette and his party returned to the Illinois territory in late 1674, becoming the first Europeans to winter in what would become the city of Chicago. As welcomed guests of the Illinois Confederation, the explorers were feasted en route and fed ceremonial foods such as sagamite.[47] As Marquette had promised, he established The Immaculate Conception mission for the Kaskaskia.[48][49]

Death

In the spring of 1675, Marquette traveled westward and celebrated a public Mass at the Grand Village of the Illinois near Starved Rock. A bout of dysentery he had contracted during the Mississippi expedition sapped his health. On the return trip to Saint Ignace, he died at 37 years of age near the modern-day town of Ludington, Michigan.[50][51] His companions, Pierre Porteret and Jacques Largillier, buried his body at a spot that Marquette had chosen. They marked his burial site with a large cross. Porteret and Lagrillier continued on to St. Ignace, so they could inform those at the mission.[52]

Two years later, Kiskakon Ottawa from the Saint Ignace mission found Marquette's gravesite. They cleaned his bones in preparation for their journey. Ottawa and Huron, in about thirty canoes, accompanied them back to the mission. Marquette's remains were presented to Fathers Nouvel and Piercon. They led funeral services before burying his bones in the chapel at Mission Saint-Ignace on June 9, 1677.[53][51][50]

In 2018, residents of St. Ignace, some of them descendants of those led by Marquette to the mission, became aware that an ounce of Marquette's bones was located at Marquette University.[54] Talks between the residents and the university began. The Museum of Ojibwe Culture sent a formal request for the return of the bones. This request was accepted by Marquette University. Two Native American men, one an Anishinaabe elder, arrived at the university in March of 2022. They were presented with Marquette's bones, which they placed in a birch box for the return to St. Ignace.[55] Following a ceremony, the bones retrieved from the university were reburied with the rest of Marquette's bones on June 18, 2022.[56]

A Michigan Historical Marker in Ludington, MI reads:

Father Jacques Marquette, the great Jesuit missionary and explorer, died and was buried by two French companions somewhere along the Lake Michigan shore on May 18, 1675. He had been returning to his mission at St. Ignace, which he had left in 1673, to go exploring in the Mississippi country. The exact location of his death has long been a subject of controversy. A spot close to the southeast slope of this hill, near the ancient outlet of the Pere Marquette River, corresponds with the death site as located by early French accounts and maps and a constant tradition of the past. Marquette's remains were reburied at St. Ignace in 1677.[57]

Adjacent to gravesite of Marquette on State Street in downtown Saint Ignace, a building was constructed that now houses the Museum of Ojibwa Culture.

However, a Michigan Historical Marker in Frankfort, MI reads:

Marquette's Death: On May 18, 1675, Father Jacques Marquette, the great Jesuit missionary and explorer, died and was buried by two French companions somewhere along the Lake Michigan shore of the Lower Peninsula. Marquette had been returning to his mission at St. Ignace, which he had left in 1673 to go on an exploring trip to the Mississippi and the Illinois country. The exact location of Marquette's death has long been a subject of controversy. Evidence presented in the 1960s indicates that this site, near the natural outlet of the Betsie River, at the northeast corner of a hill which was here until 1900, is the Marquette death site and that the Betsie is the Rivière du Père Marquette of early French accounts and maps. Marquette's bones were reburied at St. Ignace in 1677.[58]

Legacy

In the early 20th century Marquette was widely celebrated as a Catholic founding father of the region.[59]

https://en.wikipedia.org/wiki/Jacques_Marquette

It was spring, 1673, when Pierre Moreau, Jean Plattier, Jean Tiberge, Jacques Largillier, and Louis Jolliet left Quebec City for the mission at St Ignace. When they arrived at the mission, they met Father Dablon, the head of the mission and presented him with a letter from Count Frontinac, the Governor. The letter said the group was to explore the unknown country searching for the great river the Indians referred to as Messip and to see if it offered a route to Cathay, China. It was customary at the time to take a missionary along on exploratory trips and so Father Dablon was asked to assign a missionary to go with the group.

May 17th, 1673 they loaded 5 bags of corn meal, 2 strings of dried beef and a cache of trinkets to present as gifts to Indian friends met along the way and left the mission at Michilimackinac (now simply referred to as Mackinac). They arrived at St Francois-Xavier Mission on the shores of Green Bay (referred to as "Baye de Puan" loosely translating to "that stinking place" due to its algae-rich green waters) on May 27th. They talked with Father Allouez about what he had heard of the great river from the Indians at 1657 at the great gathering on the shores of Lake Superior.

The Indians had told of a great river and warned the French not to go there. They said great monsters that swallowed men and canoes whole lived in it. They were also told that there was an alternative route to return to Lac de Illinois (now called Lake Michigan).

Marquette joined the 5 men as well as a group of friendly Indians (Mascoutens) who offered to show them the portage between the Fox (at the base of Green Bay, Wisconsin) and the Wisconsin River to reach the great river. After the portage had been made, the friendly Indians bid farewell to the group and returned north, while the explorers made their way downstream.

On June 17th, 1673 they met the great river and Marquette named it the River of Immaculate Conception. As they traveled down the river both Marquette and Jolliet kept journals. They encountered creatures they had never seen before. Marquette tried to use his paddle to push away a log, only to discover it was really a 10 foot long sturgeon fish that did not take kindly to being prodded.

At one point they spotted a bluff with the face of a demon painted upon it. Marquette wrote in disgust in his journal that such demon worship existed here in the wilderness, but before Marquette could finish writing his note the canoe encountered the swirling waters where the Missouri met the Mississippi. The demon was simply a warning. This symbol remained visible on the river until the 1850's, when the cliff was quarried for gravel.

After they had reached the mouth of the Arkansas river they encountered trade items of Spanish origins. As they were now already positive the river was not a route to the far east, they decided to turn back. After days of fighting the strong currents they met a group of Illinwek indians on the west bank of the river who mentioned the other portage. On the trip downriver the explorers had completely missed the mouth of the Illinois River. The Illinwek gave the explorers a boy slave to show them the way, and so the group continued upstream of the Mississippi until they reached the mouth of the Illinois River. While paddling up the Illinois, they found the village of Grand Kaskiaka. They spent several days in the large village and Marquette promised to return as soon as possible.

They left with an escort of Illinwek indians to show them the Chicago portage. After several days, Marquette wrote that the Illinwek women had completed moving their gear across the portage and they were ready to depart.

They paddled back to the mission, where Marquette and Jolliet made copies of their journals.

Jolliet, Moreau, Plattier, Tiberge travel backed while Marquette remained at the mission, however in running the LaChine rapids east of Detroit, they swamped their canoe. Both Jolliet and Marquette's journals were both lost, and one person drowned (it's debatable if it was Tiberge or a unnamed donne).

Jolliet gave Count Frontinac a verbal account of the journey as best he could recall and drew maps (the original is in the Newberry Library in Chicago) based on his recollection. He also informed Frontinac that the river appeared to go to the Gulf of Mexico, and not the Pacific as hoped. Frontinac wrote Father Dablon (then the head of the Jesuit missions in New France) demanding the copies of the journal, which Dablon promised at the next spring.

Afterwards, times did not go well for either Marquette or Jolliet. Marquette died before two winters passed, and Jolliet would be back working at his fur trading post. At Quebec City in 1674, his sister-in-law sued him seeking rent for her canoe he borrowed the year before.

More about Sieur de La Salle and Henri de Tonti can be found on the Kankakee River page. Also check the Hennepin Canal page for part of their parties misadventures.

Information sources for the above text:

Discovery and Conquest of the Northwest, 1898, Rufus Blanchard

Joliet, 1918, Carl Sandburg

Early Chicagoland, 1928, Harley, Bradford, Mitchell

The Illinois, 1940, James Gray

The Heartland (Ohio, Indiana, Illinois), 1956, Walter Havigurst

Marquette's Explorations, 1970 Raphael N Hamilton, S.J.

Jacques Marquette, 1985, Joseph P. Donnelly, S.J.

Note: It's difficult to be certain about what happened because of the canoe accident that Jolliet suffered. Historians agree that the text about the trip is based on the Dablon Papers and not Marquette original journal (and are especially suspicious of the dates because each is the 17th). I've met one person who claims to have seen the monster warning painted on the cliff, yet history tells us that the cliff was actually quarried away in the 1850's with quite a bit of fanfare and the image was still present at that time but the entire cliff is gone now (similar to the problems of referencing places in Will County when all the original references were made based on Mt Jolliet, and now that it and 2 other similar sized hills have been quarried, no one is quite sure where certain graves are).

https://www.rawbw.com/~jwn/cpfp/illinois.html

9:14

2

JM

Jean>

Hi how you doing I have a favor to ask you could you tell Billy to take my info off his wall it really upset me that my kids names were all there even Shay no one cares who I am but I do l cried when I saw my boys name on there I haven't done anything to him I am only asking once if he won't take it off I will file a police report on him I don't think he will want that they can come and go thru his phone and computer so can you at least ask him thanks we tried to help you but you just ignored us so you are on your own to deal with him we're all done trying to help anymore so please see what you can do

+

iMessage

AI Overview

Learn more

Both "Evan" and "Jean" are variations of the name "John" and ultimately derive from the Hebrew name "Yochanan," meaning "God is gracious"; "Evan" is a Welsh variation while "Jean" is the French version, essentially sharing the same core meaning of "God is gracious.".

Breakdown:

Evan: A Welsh form of "John," meaning "God is gracious".

Jean: The French version of "John," also signifying "God is gracious".

Key points:

Origin: Both names stem from the Hebrew name "Yochanan".

Language variations: "Evan" is Welsh, while "Jean" is French.

Meaning: Both names essentially mean "God is gracious".

Generative AI is experimental.

Evan Wyman

in Dayton, NV (Nevada)

Age 27

Current Address (Since January 2020)

2033 Lonnie Ln

Dayton NV 89403

Jean Rae Malone's Nevada Voter Registration

Dayton, Nevada

Jean Rae Malone (age 66) is listed at 2030 Lonnie Ln Dayton, Nv 89403 and is affiliated with the Non-Partisan Party. Jean is registered to vote in Lyon County, Nevada.

 

Overview of Jean Rae Malone

Lives in:  Dayton, Nevada

Phone: View phone number Ad

Age:  66

Jean Malone's Voter Registration

Party Affiliation: Non-Partisan

Registered to Vote In:  Lyon County, Nevada

Registration Date:  12/18/2023

Voter Status: ActivePrecinct: 13.00

Congressional District: Cd2

House District: Ad39

Senate District: Sd17

School Board District: Ed2

https://voterrecords.com/voter/129532222/jean-malone

CERTIFICATE OF FOSTER PARENTHOOD

THIS IS TO CERTIFY THAT SUE DUNN

HAS BECOME A FOSTER PARENT ON THIS DAY DEC. 25, 1986 OF A BOWLSIE CREATION OF LITTLE PEOPLE.

Frances & Bowles

FRANCES A. BOWLES

A SPECIAL CREATION FOR A SPECIAL FRIEND SUSAN JEAN LITTLE SU SU)

HAS BEEN CREATED ESPECIALLY FOR YOU

Susan Lohrey Dunn's Nevada Voter Registration

Dayton, Nevada

Susan Lohrey Dunn (age 73) is listed at 2031 Lonnie Ln Dayton, Nv 89403 and is affiliated with the Republican Party. Susan is registered to vote in Lyon County, Nevada.

Overview of Susan Lohrey Dunn

Lives in:  Dayton, Nevada

Phone: View phone number Ad

Age:  73

Susan Dunn's Voter Registration

Party Affiliation: Republican Party

Registered to Vote In:  Lyon County, Nevada

Registration Date:  05/28/2015

Voter Status: ActivePrecinct: 13.00

Congressional District: Cd2

House District: Ad39 

Senate District: Sd17

School Board District: Ed2

https://voterrecords.com/voter/124466056/susan-dunn

2030-2031 APPARITION CHARACTERISTICS

Another general rule for predicting oppositions of Mars is from the following: the planet has an approximate 15.8-year periodic opposition cycle, which consists of three or four Aphelic oppositions and three consecutive Perihelic oppositions. Perihelic oppositions are also called "favorable" because the Earth and Mars come closest to each other on those occasions. We sometimes refer to this as the seven Martian synodic periods. This cycle is repeated every 79 years (± 4 to 5 days) and, if one were to live long enough, one would see this cycle nearly replicated in approximately 284 years. The 2031 Mars apparition is considered Transitional (between Aphelic and Perihelic) because the orbital longitude at opposition will be 68.4° from the aphelion longitude of 70° Ls and 111.6° Ls from perihelion (250° Ls).

NOTE: Ls is the planetocentric longitude of the Sun along the ecliptic of Mars’ sky. 0° Ls is defined as that point where the Sun crosses the Martian celestial equator from south to north, that is the planet’s northern hemisphere vernal equinox. The other Ls values that define the beginnings of Martian northern hemisphere seasons are: summer, 90° Ls; autumn, 180° Ls; and winter, 270° Ls. For Mars’ southern hemisphere these values represent the opposite seasons. Distance (A.U.) - Distance from Earth to Mars in astronomical units, where one (1) A.U. equals 92,955,807.267 miles or 149,597,870.691 km.

Opposition occurs 11 months after conjunction when Mars is on the opposite side of the Earth from the Sun. At that time, the two planets will lie nearly in a straight line with respect to the Sun, or five weeks after retrogression begins. Opposition will occur at 1157 UT on May 04, 2031 (138.4° Ls) with an apparent planetary disk diameter of 16.7 arcsec. Mars will remain visible for more than twelve months after opposition and then become lost in the glare of the Sun around May 31, 2032 as it approaches the next conjunction (July 11, 2032). The cycle is complete in 780 Earth days.

Closest approach occurs at 0350 UT on May 12, 2031 (142.1° Ls) with an apparent planetary disk diameter of 16.9 at a distance of 0.5533578 astronomical units (AU) or 51,437,823 miles (82,781,152 km). During closest approach in 2031 the apparent diameter of Mars will be 2.4 arcsec larger than it was at the same period in 2029; however, it will be 17.1 degrees lower in the sky - not quite as good for observing the Red Planet for observers in the northern hemisphere. It should also be noted that closest approach between Earth and Mars is not necessarily coincident with the time of opposition but varies by as much as two weeks.

https://www.alpo-astronomy.org/jbeish/2031_MARS.htm

CHILD WELFARE SUMMIT

April 23, 2024

Shayla Holmes | Director, Lyon County

Social Services    

Shayla Holmes is the Director of Human Services and Public Guardian for Lyon County. It

is the mission of Lyon County Human Services to enhance the well-being of individuals

and families across the lifespan within Lyon County. As the Director she is blessed to lead

a team of professionals that are innovative and passionate about addressing the needs of

the communities they serve in a variety of topics such as aging and preventing institutional

long-term care, preventing adverse childhood events, reducing parental stress, housing

and homelessness, increasing financial stability, and enhancing behavioral health

response across the lifespan. She earned her Bachelors of Science from University of

Nevada, Reno in Human Development and Family Studies, her Masters of Arts in Grant

Management and Program Evaluation from Concordia University of Chicago, as well have

her Doctorate in Public Administration through West Chester University, Pennsylvania

conferred in May.  Her focus is on social equity and creating flourishing communities.

https://webfiles.clarkcountynv.gov/Shayla%20Holmes.pdf

Lyon County Sheriffs Office Office

Booking Sheet for Inmate # 25LY00901

LYON

Name #: 1554695

Name: DUNN, WILLIAM FRANCIS

Address: 2031 LONNIE LN

DAYTON, NV 89403

Born:,

Personal Identification

Drivers Lic: 0205227454

Home Phone: (775)241-2711

Work Phone: ()-

Soc. Sec.: 557-73-0018

Physical Description

DOB: 11/12/80 (44 yrs)

Race: W

Sex: M

Hgt: 5'10"

Wgt: 165

State: NV

Local ID:

:

Eyes: BRO Glasses:

Hair: BRO

Hair Style:

Beard:

Assigned Housing: Holding D Room 100 LY

Current Location: Holding D Room 100 LY

Property Bag: LYB192

No Active Holds Located

Ref #

Complxn:

Build:

Ethnic: NHIS

Booking Date: 21:47:17 05/31/25

Booked By: Kessel, SL

Case #

Description

Arr Agency CRT

Bail Amt Bail Type DSP

PCN

Counts

25LY02167

50337 200.591.5b: VIOL STALKING/HARASSMEN

LYSO

DYJC

$10000.00 BNCA

1

TEPO (F)

DUNN, WILLIAM

Name #1554695DOB: 11/12/80

SHERIFF

LYON

COUNTRY

Lyon County Sheriffs Office

Receipt for Property Stored

Receipt Number: 45925

Property stored for: 1554695

WILLIAM

Date: 05/31/2025 22:43:38 Booking Number: 25LY00901

DUNN IV

I, WILLIAM DUNN IV, certify that on the above date and time, the following personal property was accepted into storage:

ITEM

DESCRIPTION

CASH

QUANTITY

LOCATION

BAG

LYSO

N

Cell Phone CHORME W/CASE

N

Belt

BROWN

N

Shoes

BLACK SAND

Pants

JEANS

Shirt

BLACK

ZZZZZZ

1

BIN 92/

1

BIN 92/

1

BIN 92/

N

BIN 92/

N

1

BIN 92/

N

1

BIN 92/

Property Stored For:

WILLIAM DUNN IV

Property Received By:

Eriksen, ML

Report Includes:

10:50 PM Eriksen, M L 5/31/2025 10:50:16 PM

Name Number: 1554695

6/1/2025 7:15:40 AM

Confined LYSO

Pending Release

WILLIAM FRANCIS DUNN, White Male, DOB: 11/12/1980

Booking Number:

Release Type:

Release Disposition:

Release Time:

Mon:

Tue:

Wed:

Thu:

Fri:

Sat:

Sun:

Credited Release:

Mon:

Tue:

Wed:

Thu:

Fri:

Sat:

Sun:

Release By:

Released To:

Release Notes:

NEXT COURT DATE

06/12/2025 @1000

DAYTON JUSTICE COURT

25LY00901 Inmate Release Released On Bond 06/01/2025 07:14:10

Yes

Yes

Yes

Yes

Yes

Yes

Yes

06/01/2025 07:14:10

Yes

Yes

Yes

Yes

Yes

Yes

Yes

Niemeyer M SELF

Copyright© 2007-2025 All rights reserved. Spillman Technologies, Inc.

1

2

3

Case No. 24 PO 00116 3G

PO REC NO 311979

242401219

FILED

IN THE JUSTICE COURT OF DAYTON TOWNSHIP24 JUL-2 PM 3: 12

COUNTY OF LYON, STATE OF NEVADA JUSTICE

PRACT

CLEAK

4

JULIA ANN BYSE

Applicant,

5

6

VS.

WILLIAM FRANCIS DUNN IV

Adverse Party.

7

8

TEMPORARY PROTECTION ORDER AGAINST STALKING OR HARASSMENT

9

10

11

12

15

16

17

18

19

Expiration: This order was issued by the Court above on July 2, 2024 and will expire on AUGUST 16, 2024 at 11:59 pm unless the Court orders otherwise.

Hearing to Extend:

There is no hearing scheduled.

The Applicant filed a verified application for a protective order. The Court has jurisdiction over this matter. See NRS 200.591, et seq. The Court finds that stalking, ggravated stalking and/or harassment has occurred. Accordingly, and good cause appearing, c is the ORDER of the Court that the following orders apply to the Adverse Party:

1. YOU ARE PROHIBITED from threatening, physically injuring, or harassing the On Applicant and/or the following persons:

Protected Parties: The following persons are protected under this order: Applicant: JULIA ANN BYSE

2. YOU ARE ORDERED to not contact the protected parties at all in any way, including but not limited to in person, by phone/text, by email, or through social media.

3. YOU ARE ORDERED to stay away from Applicant's residence located at:

2030 LONNIE LANE

DAYTON, NV 89403

20

C2020 Nevada Supreme Court

(Revised October 2020) Temporary Protection Order Against Stalking or Harassment

Page

1 of 3

3

4

24 PO 00116 3G

ORDER TO LAW ENFORCEMENT

Any law enforcement officer, with or without a warrant, may arrest and take into custody the Adverse Party, when the law enforcement officer has probable cause to believe that (a) an Order has been issued pursuant to NRS 33.270 against the Adverse Party; (b) the Adverse Party has been served with a copy of the Order; and (c) the Adverse Party is acting or has acted in violation of the Order. This arrest may occur regardless of whether the violation occurred in the officer's presence.

5

Any law enforcement agency in this state may enforce a Court Order issued pursuant to NRS 33.270 without regard to the county in which the Order is issued.

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23

13

14

141

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17

18

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July 2, 2024

Aamir Vecch

CAMILLE VECCHIARELLI Justice of the Peace

20

02020 Nevada Supreme Court

Temporary Protection Order Against Stalking or Harassment (Revised October 2020)

Page 3 of 3

The North American Man/Boy Love Association (NAMBLA, stylized as NAMbLA) is a pedophilia and pederasty advocacy organization in the United States. It works to abolish age-of-consent laws criminalizing adult sexual involvement with minors[2][3] and campaigns for the release of men who have been jailed for sexual contacts with minors that did not involve what it considers coercion.[2][4]

The group no longer holds regular national meetings, and as of the late 1990s—to avoid local police infiltration—the organization discouraged the formation of local chapters.[4][5] Around 1995, an undercover detective discovered there were 1,100 people on the organization's rolls.[4] NAMBLA was the largest group in International Pedophile and Child Emancipation (IPCE), an international pro-pedophile activist organization.[6] Since then, the organization has dwindled to only a handful of people, with many members joining online pedophile networks, according to Xavier Von Erck, director of operations at the anti-pedophile organization Perverted-Justice.[7] As of 2005, a newspaper report stated that NAMBLA was based in New York and San Francisco.[4]

History

Events such as Anita Bryant's 1977 "Save Our Children" campaign and a police raid of a Toronto-area newspaper, The Body Politic, for publishing an article by Gerald Hannon sympathetic to "boy-love" set the stage for the founding of NAMBLA.[5]

In December 1977, police raided a house in the Boston suburb Revere. Twenty-four men were arrested and indicted on over 100 felony counts of the statutory rape of boys aged eight to fifteen.[8] Suffolk County district attorney Garrett H. Byrne found the men had used drugs and video games to lure the boys into a house, where they photographed them as they engaged in sexual activity. The men were members of a "sex ring"; Byrne said the arrest was "the tip of the iceberg".[9][10][5] Commenting on this issue, Boston magazine described NAMBLA as "the most despised group of men in America", which was "founded mostly by eccentric, boy-loving leftists".[5] The "Boston-Boise Committee", a gay rights organization, was formed in response to these events (which they termed the "Boston witch-hunt"), allegedly in order to promote solidarity amongst gay men, saying in an official leaflet that: "The closet is weak. There is strength in unity and openness."[11] NAMBLA's founding was inspired by this organization.[11] It was co-founded by gay-rights activist and socialist David Thorstad.[12]

In 1982, a NAMBLA member was falsely linked to the disappearance of Etan Patz. Although the accusation was groundless, the negative publicity was disastrous to the organization.[13] NAMBLA published a book A Witchhunt Foiled: The FBI vs. NAMBLA, which documented these events.[14] In testimony before the United States Senate, NAMBLA was exonerated from criminal activities; it said, "It is the pedophile with no organized affiliations who is the real threat to children".[15]

Mike Echols, the author of I Know My First Name Is Steven, infiltrated NAMBLA and recorded his observations in his book, which was published in 1991. Echols published the names, addresses and telephone numbers of eighty suspected NAMBLA members on his website, which led to death threats being made to people who were not members of the organization.[5]

Onell R. Soto, a San Diego Union-Tribune writer, wrote in February 2005, "Law enforcement officials and mental health professionals say that while NAMBLA's membership numbers are small, the group has a dangerous ripple effect through the Internet by sanctioning the behavior of those who would abuse children".[4]

ILGA controversy

Main article: ILGA consultative status controversy

In 1993, the International Lesbian and Gay Association (ILGA) achieved United Nations consultative status. NAMBLA's membership in ILGA drew heavy criticism and caused the suspension of ILGA. Many gay organizations called for the ILGA to dissolve ties with NAMBLA. Republican Senator Jesse Helms proposed a bill to withhold US$119 million in UN contributions until U.S. President Bill Clinton could certify that no UN agency grants any official status to organizations that condoned pedophilia.[16] The bill was unanimously approved by Congress and signed into law by Clinton in April 1994.[17]

In 1994, ILGA expelled NAMBLA—the first U.S.-based organization to be a member[12]—as well as Vereniging Martijn and Project Truth,[17] because they were judged to be "organizations with a predominant aim of supporting or promoting pedophilia".[18] Although ILGA removed NAMBLA, the UN reversed its decision to grant ILGA special consultative status. Repeated attempts by ILGA to regain special status with the UN succeeded in 2006.[19]

Partially in response to the NAMBLA situation,[17] Gregory King of the Human Rights Campaign later said, "NAMBLA is not a gay organization ... they are not part of our community and we thoroughly reject their efforts to insinuate that pedophilia is an issue related to gay and lesbian civil rights".[20] NAMBLA said, "man/boy love is by definition homosexual", that "the Western homosexual tradition from Socrates to Wilde to Gide ... [and] many non Western homo sexualities from New Guinea and Persia to the Zulu and the Japanese" were formed by pederasty, that "man/boy lovers are part of the gay movement and central to gay history and culture", and that "homosexuals denying that it is 'not gay' to be attracted to adolescent boys are just as ludicrous as heterosexuals saying it's 'not heterosexual' to be attracted to adolescent girls".[20]

Curley v. NAMBLA

Main article: Curley v. NAMBLA

In 2000, a Boston couple, Robert and Barbara Curley, sued NAMBLA for the wrongful death of their son. According to the suit, defendants Charles Jaynes and Salvatore Sicari, who were convicted of murdering the Curleys' son Jeffrey, "stalked ... tortured, murdered and mutilated [his] body on or about October 1, 1997. Upon information and belief immediately prior to said acts, Charles Jaynes accessed NAMBLA's website at the Boston Public Library."[21] The lawsuit said, "NAMBLA serves as a conduit for an underground network of pedophiles in the United States who use their NAMBLA association and contacts therein and the Internet to obtain and promote pedophile activity".[21] Jaynes wrote in his diary, "This was a turning point in discovery of myself ... NAMBLA's Bulletin helped me to become aware of my own sexuality and acceptance of it ... ".[22]

Citing cases in which NAMBLA members were convicted of sexual offenses against children, Larry Frisoli, the attorney representing the Curleys, said the organization is a "training ground" for adults who wish to seduce children, in which men exchange strategies to find and groom child sex partners. Frisoli also said NAMBLA has sold on its website "The Rape and Escape Manual", which gave details about the avoidance of capture and prosecution.[23] The American Civil Liberties Union (ACLU) stepped in to defend NAMBLA as a free speech matter;[24] it won a dismissal because NAMBLA is organized as an unincorporated association rather than a corporation. John Reinstein, director of the ACLU Massachusetts, said although NAMBLA "may extol conduct which is currently illegal", there was nothing on its website that "advocated or incited the commission of any illegal acts, including murder or rape".[25]

A NAMBLA founder said the case would "break our backs, even if we win, which we will".[5] Media reports from 2006 said that for practical purposes the group no longer exists and that it consists only of a website maintained by a few enthusiasts.[5] The Curleys continued the suit as a wrongful death action against individual NAMBLA members, some of whom were active in the group's leadership. Targets of the wrongful death suits included NAMBLA co-founder David Thorstad. The lawsuit was dropped in April 2008 after a judge ruled that a key witness was not competent to testify.[26]

Support

Allen Ginsberg, poet and father of the Beat Generation, was an affiliated member of NAMBLA. Claiming to have joined the organization "in defense of free speech",[27] Ginsberg said: "Attacks on NAMBLA stink of politics, witchhunting for profit, humorlessness, vanity, anger and ignorance ... I'm a member of NAMBLA because I love boys too—everybody does, who has a little humanity".[28] He appeared in Chicken Hawk: Men Who Love Boys, produced and directed by Adi Sideman, a documentary in which members of NAMBLA gave interviews and presented defenses of the organization.[29]

Pat Califia argued that politics played an important role in the gay community's rejection of NAMBLA.[30] Califia has since withdrawn much of his earlier support for the association while still maintaining that discussing an issue does not constitute criminal activity.[31]

Camille Paglia, feminist academic and social critic, signed a manifesto supporting the group in 1993.[32][33] In 1994, Paglia supported lowering the legal age of consent to fourteen. She noted in a 1995 interview with pro-pedophile activist Bill Andriette "I fail to see what is wrong with erotic fondling with any age."[34][35] In a 1997 Salon column, Paglia expressed the view that male pedophilia correlates with the heights of a civilization, stating "I have repeatedly protested the lynch-mob hysteria that dogs the issue of man-boy love. In Sexual Personae, I argued that male pedophilia is intricately intertwined with the cardinal moments of Western civilization."[33] Paglia noted in several interviews, as well as Sexual Personae, that she supports the legalization of certain forms of child pornography.[36][37][34] She later had a change of heart on the matter. In an interview for Radio New Zealand's Saturday Morning show, conducted on April 28, 2018, by Kim Hill, Paglia was asked, "Are you a libertarian on the issue of pedophilia?", to which she replied

In terms of the present day, I think it's absolutely impossible to think we could reproduce the Athenian code of pedophilia, of boy-love, that was central to culture at that time. ... We must protect children, and I feel that very very strongly. The age of consent for sexual interactions between a boy and an older man is obviously disputed, at what point that should be. I used to think that fourteen (the way it is in some places in the world) was adequate. I no longer think that. I think young people need greater protection than that. ... This is one of those areas that we must confine to the realm of imagination and the history of the arts.[38]

Feigned support

See also: Anti-LGBTQ rhetoric § Conflation with pedophilia, and Societal attitudes toward homosexuality § Association with child abuse and pedophilia

In a 2017 protest at Columbia University against Mike Cernovich, an unidentified individual raised a pro-pedophilia banner showing logos from NAMBLA and some leftist organizations (all denying knowledge of any such cooperation). Fact-checking organizations consider this a false flag operation as alt-right personalities were quick to repost the photo without caveat and because NAMBLA had largely ceased operation by 2016.[39] A similar 4chan hoax in 2018 connected NAMBLA with TED, following a controversial TEDx presentation—notably unvetted by the TED organization—referring to pedophilia as an "unchangeable sexual orientation".[40]

Opposition

The first documented opposition to NAMBLA from LGBTQ organizations occurred at the conference that organized the first gay march on Washington in 1979.[41]

https://en.wikipedia.org/wiki/North_American_Man/Boy_Love_Association

List of youngest killers

This is a list of children confirmed by reliable sources to have deliberately killed another human being. Individuals in this list are documented to be younger than age 13.

List

Name Age at time of killing(s) Date of killing(s) Country Location Killed Injured Note(s) and citation(s)

Carl Newton Mahan 6 years, 7 months, 26 days[1] May 18, 1929  United States Paintsville, Kentucky 1 0 Mahan shot eight-year-old Cecil Van Hoose.[2] He was sentenced to 15 years in a reformatory, but his sentence was later overturned.[3]

Unnamed boy 6 years February 29, 2000  United States Mount Morris Township, Michigan 1 0 He shot his six-year-old classmate, Kayla Rolland, at Buell Elementary School. His uncle, the gun owner, was charged with involuntary manslaughter.

Lizzie Cook 6 years February 27, 1899  United States Birmingham, Alabama 1 0 Cook intentionally set her two-year-old brother's clothes on fire while she was babysitting. The fire burned through the fabric and he died.[4]

Unnamed boy 6 years June 2, 1910  Norway Oslo 1 0 [5]

Unnamed boy 7 years January 2022  United States Smiley, Texas 1 0 He shot 32-year-old Brandon Raspberry. He was not charged due to his age, but was instead sent to a psychiatric hospital.[6]

Virginia Hudson 7 years July 23, 1887  United States Butler Township, South Carolina 1 0 Hudson beat a one-year-old child to death with a board. She was charged with murder.[7]

Robert Robertson 7 years, 6 months June 1907  Australia Forest, Tasmania 1 0 Robertson beat his two-year-old brother with a piece of wood while he was babysitting. He was charged with murder, then put into state care.[8]

Amarjeet Sada 8 years 2007  India Begusarai 3 0 He killed his eight-month-old sister, his nine-month-old cousin, and an unrelated six-month-old baby. He was not charged due to his age, but instead sent to a remand home in Munger.[9]

Unnamed girl 8 years July 4, 1867  United States Cassville, Missouri 1 0 She killed her four-year-old brother and was declared insane.[10]

Unnamed boy 8 years February 7, 2014  Chile Padre Hurtado 1 0 He stabbed his seven-year-old cousin. He was not charged due to his age.[11]

Patrick Knowles 8 years May 1903  United Kingdom Stockton-on-Tees, England 1 2 Knowles buried one-year-old Frederick Hughes and Hughes died of suffocation. Knowles also attempted to drown one-year-old Fanny Lynas,[12] as well as burying another child.[13] He served nine years in prison under His Majesty's pleasure.[14]

Unnamed boy 8 years, 10 months November 5, 2008  United States St. Johns, Arizona 2 0 He shot his 29-year-old father, Vincent Romero, and his father's coworker.[15] He was arrested and pled guilty to negligent homicide. He was sentenced to an indefinite stay at a youth treatment center near Phoenix. He later moved to a group home and then a foster home.[16]

Carroll Cole 9 years 1947  United States Richmond, California 1 0 Cole drowned a nine-year-old boy. The murder was initially ruled an accident until he confessed in adulthood after killing five women. He was executed by lethal injection on December 6, 1985.

Mary Cooper 9 years 1885  United States Scottsville, Virginia 1 0 Cooper hung and beat her seven-year-old cousin Melville Barrett.[17]

Unnamed boy 9 years May 6, 2019  United States Fawn River Township, Michigan 1 0 He shot his 51-year-old adoptive mother.[18]

Cayetano Santos Godino 9 years, 4 months, 29 days – 16 years, 1 month, 3 days March 29, 1906 – December 3, 1912  Argentina Buenos Aires 4 0 The first murder was not discovered until Santos Godino later confessed. He was arrested several times.

Unnamed boy 10 years September 2022  China Haicheng Township 1 0 He strangled his grandmother to death on video.[19]

William York 10 years May 13, 1748  United Kingdom Eyke, England 1 0 York attacked five-year-old Susan Matthew with a knife, killing her. He was sentenced to death, but later pardoned.[20]

Hubbard Harrell 10 years February 3, 1888  United States Savannah, Georgia 3 0 Harrell burned his six-year-old nephew and two unrelated children with boiling water.[21]

James Osmanson 10 years April 12, 1994  United States Butte, Montana 1 0 Osmanson shot his 11-year-old classmate Jeremy Bullock at Margaret Leary Elementary School.[22] He was sent to a residential treatment facility.[23]

Joseph McVay 10 years January 2, 2011  United States Big Prairie, Ohio 1 0 McVay shot his 46-year-old mother Deborah McVay. He was charged with "delinquency by virtue of committing murder."[24] He was sentenced to a juvenile detention center, then a residential treatment facility.[25]

Unnamed girl 10 years September 18, 2010  United States Sandy Springs, Georgia 1 0 She beat two-year-old Zyda White, who she was babysitting. White fell unconscious and later died.[26]

Jane Walker 10 years 1886  United States Aiken County, South Carolina 1 0 Walker poisoned the younger relative she was babysitting. She was charged with murder.[27]

James Arcene 10 years 1872  United States Fort Gibson, Oklahoma 1 0 Arcene, alongside a man named William Parchmeal, shot and beat William Feigel. Arcene was convicted of robbery and murder, then executed.

Robert Thompson 10 years, 5 months, 20 days February 12, 1993  United Kingdom Liverpool, England 1 0 Thompson and Venables abducted two-year-old James Bulger from a shopping center in Bootle. They tortured Bulger before laying him across railway tracks, where he was hit by a train. They both spent eight years in a young offenders' institution. In 2017, Venables was re-incarcerated for possessing child sexual abuse material.

Jon Venables 10 years, 5 months, 30 days

Unnamed boy 10 years August 21, 2013  Canada Broadview 1 0 He beat six-year-old Lee Bonneau to death.[28] He was not charged due to his age.[29]

Joseph Hall 10 years, 10 months, 12 days May 1, 2011  United States Riverside, California 1 0 Hall shot his 32-year-old father, neo-Nazi leader Jeff Hall. He was sentenced to juvenile detention until the age of 23. His stepmother Krista McCary was charged with criminal storage of firearms and child neglect.

Mary Bell 10 years, 11 months, 30 days – 11 years, 1 month, 7 days May 25 – July 31, 1968  United Kingdom Newcastle upon Tyne, England 2 0 Bell strangled four-year-old Martin Brown and three-year-old Brian Howe, killing them both. She served 12 years in prison under Her Majesty's pleasure.

Anton Wood 11 years November 1892  United States Denver, Colorado 1 0 Wood shot Joseph Smith. He was charged with second-degree murder and sentenced to either 25 years of hard labor or life in prison.[30]

Nellie Cornelison 11 years January 15, 1902  United States Wichita, Kansas 1 0 Cornelison slit the throat of her sister Laura Cornelison. She was not charged due to her age.[31]

Nathaniel Jamar Abraham 11 years, 9 months, 10 days[32] October 29, 1997  United States Pontiac, Michigan 1 0 Abraham shot an 18-year-old man. He was tried as an adult and convicted of second-degree murder.[33][34]

Andrew Golden 11 years, 9 months, 27 days March 24, 1998  United States Jonesboro, Arkansas 5 10 Golden, alongside 13-year-old Mitchell Johnson, shot one of their teachers and four of their classmates at Westside Middle School. They were both imprisoned until the age of 21, with Golden serving 9 years and 2 months.

Unnamed girl 11 years June 1, 2004  Japan Sasebo 1 0 She killed her 12-year-old classmate Satomi Mitari at Okubo Elementary School. She was not charged, instead being institutionalized in a reformatory.

Nathan Daniel Faris 12 years, 10 months, 10 days[35] March 2, 1987  United States De Kalb, Missouri 1 0 Faris shot his 13-year-old classmate Timothy Perrin at De Kalb High School. He then committed suicide.[23]

Unnamed boy 12 years January 2000  United Kingdom Bristol, England 1 0 He stabbed his six-month-old brother, cutting off his left hand. He was charged with manslaughter but found unfit to stand trial.[36]

Piedad Martínez del Águila 12 years December 4, 1965 – January 4, 1966  Spain Murcia 4 0 Martínez del Águila poisoned her four brothers.[37][38]

Mary Maher 12 years August 21 – September 8, 1906  Ireland Dunkitt, County Kilkenny 3 1 Maher poisoned her three sisters. She then committed suicide.[39]

Jose Reyes 12 years, 3 months, 19 days October 21, 2013  United States Sparks, Nevada 1 2 Reyes shot one of his classmates and one of his teachers at Sparks Middle School. He then committed suicide.

Lionel Tate 12 years, 5 months, 28 days July 28, 1999  United States Broward County, Florida 1 0 Tate battered his six-year-old cousin Tiffany Eunick to death. He was charged with first-degree murder and sentenced to life in prison. The sentence was later reduced to one year of house arrest and 10 years of probation. As an adult he was sentenced to 30 years imprisonment for armed robbery.

Kristen Pittman 12 years, 7 months, 19 days November 28, 2001  United States Chester, South Carolina 2 0 Pittman shot her grandparents. She was tried as an adult and sentenced to 30 years in prison. Her sentence was later reduced by five years.

Hannah Ocuish 12 years, 9 months July 21, 1786  United States New London, Connecticut 1 0 Ocuish's guilt is disputed. She was hanged for the murder of six-year-old Eunice Bolles.

Evan Savoie 12 years, 3 months, 24 days February 15, 2003  United States Ephrata, Washington 1 0 Savoie and Eakin stabbed and beat their 13-year-old friend Craig Sorger to death. Savoie was convicted of first-degree murder and Eakin was convicted of second-degree murder. Both Savoie and Eakin have since been released.

Jake Eakin 12 years, 3 months, 1 day

Jasmine Richardson 12 years, 6 months, 2 days April 23, 2006  Canada Medicine Hat 3 0 Richardson and her 23-year-old boyfriend Jeremy Steinke stabbed three of her family members. Richardson was charged with first-degree murder. In 2020 her criminal record was expunged.

Unnamed boy 12 years December 2, 2018  China Yuanjiang 1 0 He stabbed his mother. He was not charged due to his age.[40]

Curtis Jones 12 years, 1 month and 6 days January 6, 1999  United States Port St. John, Florida 1 0 Jones and his 13-year-old sister Catherine Jones were charged with second-degree murder. They were both sentenced to 17 years in prison.

Unnamed boy 12 years September 29, 2019  Brazil São Paulo 1 0 He was sentenced to three years in prison.[41][42]

Alex King 12 years November 26, 2001  United States Cantonment, Florida 1 0 King and his 13-year-old brother Derek King killed their father. Alex served six years of his eight year sentence.

Danny Preddie 12 years November 27, 2000  United Kingdom London, England 1 0 Preddie and his 13-year-old brother Ricky Preddie attacked 10-year-old Damilola Taylor with a glass bottle. Danny was sentenced to eight years in prison, but served four additional years for violating his parole.

Unnamed girl 12 years July 15, 2024  United States Humboldt, Tennessee 1 0 She smothered her eight-year-old cousin. She was charged with murder and tampering with evidence.[43]

Unnamed boy 12 years October 18, 2019  Brazil Curitiba 1 0 He stabbed an elderly woman and was temporarily detained for 45 days.[44]

Howard Lang 12 years November 18, 1947  United States Chicago, Illinois 1 0 Lang killed seven-year-old Lonnie Fellick.[45] He was sentenced to 22 years in prison. His sentence was later overturned due to his age. This case was cited in Frederic Wertham's Seduction of the Innocent.[46]

Edwin Carl Debrow Jr. 12 years September 21, 1991  United States San Antonio, Texas 1 0 Debrow shot a man. He was sentenced to 27 years in prison and released in 2019.[47][48][49]

Bailey Kurariki 12 years, 3 months, 28 days September 12, 2001  New Zealand Papakura 1 0 Kurariki killed 40-year-old Michael Choy alongside seven accomplices. He was charged with manslaughter and released on parole in 2008. In 2011, he was sentenced to 14 months in prison for assault and domestic violence.

Jonah Louis Iverson[50] 12 years August 29, 1995  United States Laredo, Texas 1 0 Iverson shot his 12-year-old classmate Lizzy Rivera at Memorial Middle School. He served ten years, firstly in a Texas Youth Commission facility and then in a state prison.[51]

See also

Age of criminal responsibility

Capital punishment for juveniles in the United States

Gun violence in the United States

Gun violence in U.S. schools

Murder in United States law

Trial as an adult

https://en.wikipedia.org/wiki/List_of_youngest_killers

PARTICULAR AND DAILY EXAMEN

It contains in it three times, and two to examine oneself. The first time is in the morning, immediately on rising, when one ought to propose to guard himself with diligence against that particular sin or defect which he wants to correct and amend. The second time is after dinner, when one is to ask of God our Lord what one wants, namely, grace to remember how many times he has fallen into that particular sin or defect, and to amend himself in the future. Then let him make the first Examen, asking account of his soul of that particular thing proposed, which he wants to correct and amend. Let him go over hour by hour, or period by period, commencing at the hour he rose, and continuing up to the hour and instant of the present examen, and let him make in the first line of the G------- as many dots as were the times he has fallen into that particular sin or defect. Then let him resolve anew to amend himself up to the second Examen which he will make. The third time: After supper, the second Examen will be made, in the same way, hour by hour, commencing at the first Examen and continuing up to the present (second) one, and let him make in the second line of the same G------- as many dots as were the times he has fallen into that particular sin or defect. FOUR ADDITIONS FOLLOW TO RID ONESELF SOONER OF THAT PARTICULAR SIN OR DEFECT First Addition. The first Addition is that each time one falls into that particular sin or defect, let him put his hand on his breast, grieving for having fallen: which can be done even in the presence of many, without their perceiving what he is doing. Second Addition. The second: As the first line of the G------- means the first Examen, and the second line the second Examen, let him look at night if there is amendment from the first line to the second, that is, from the first Examen to the second. Third Addition. The third: To compare the second day with the first; that is, the two Examens of the present day with the other two Examens of the previous day, and see if he has amended himself from one day to the other. Fourth Addition. The fourth Addition: To compare one week with another, and see if he has amended himself in the present week over the week past. Note. It is to be noted that the first (large) G------- which follows means the Sunday: the second (smaller), the Monday: the third, the Tuesday, and so on.

GGGGGG

"The Spiritual Exercises of Ignatius of Loyola

TRANSLATED FROM

THE AUTOGRAPH

BY

FATHER ELDER MULLAN, S.J.

I.H.S.

NEW YORK

P.J. KENEDY & SONS

PRINTERS TO THE HOLY APOSTOLIC SEE

https://ia801306.us.archive.org/8/items/a588350800loyouoft/a588350800loyouoft.pdf

Église St-Pierre de Montmartre

Montmartre & Northern Paris,Paris,France,Europe

Montmartre & Northern Paris

All that remains of the former Benedictine Abbey of Montmartre, this church dates back to the 12th century and is one of the oldest in Paris, though it has been much restored. Built atop a Roman temple to Mars, it was witness to the founding of the Jesuits in 1534, who met in the crypt under the guidance of Ignatius of Loyola.

Some say that the name Montmartre is derived from ‘Mons Martis’ (Latin for Mount of Mars); others prefer the Christian ‘Mont Martyr’ (Mount of the Martyr), a reference to the 3rd-century St Denis, who, according to legend, walked across Montmartre and on to the site of today’s Basilique de St-Denis after having been beheaded by Roman priests."

https://www.lonelyplanet.com/france/paris/montmartre-and-northern-paris/attractions/eglise-st-pierre-de-montmartre/a/poi-sig/1264286/1323143

JESUIT AND ROSICRUCIAN TRAINING

GA 131

This lecture is in the collected edition of Rudolf Steiner's works; the volume containing the German texts is entitled, Von Jesus Zu Christus, From Jesus to Christ (Vol. 131 in the Bibliographic Survey, 1961). It is the first lecture in this series of ten lectures.

5 October 1911, Karlsruhe

Translator Unknown

The object of these lectures is to place before you an idea of the Christ Event in so far as it is connected with the historical appearance of the Christ in the person of Jesus of Nazareth. So many questions of the spiritual life are bound up with this subject that the choice of it will enable us to make a wide survey of the realm of Spiritual Science and its mission, and to discuss the significance of the Anthroposophical Movement for the spiritual life of the present time. We shall also have the opportunity of learning what the content of religion is. And since this content must spring from the common heritage of mankind, we shall seek to know it in its relation to the deeper sources of religious life, and to what the sources of occult science have to tell us concerning the foundation of all religious and philosophic endeavors. Much that we shall have to discuss will seem to lie very far from the theme itself, but it will all lead us back to our main purpose.

We shall best come to a more precise understanding of our subject — modern religious life on the one hand and the spiritual-scientific deepening of spiritual life on the other — if we glance at the origins both of religious life on the one hand and of occult spiritual life in recent centuries, for as regards spiritual development in Europe during this period, we can discern two directions of thought which have been cultivated with the utmost intensity: on the one hand an exaggeration of the Jesus-Principle, and on the other a most careful, conscientious preservation of the Christ-Principle. When we place before our minds these two recent streams, we must see in the exaggeration of the Jesus-Principle a great and dangerous error in the spiritual life of those times, and on the other side a movement of deep significance, a movement which seeks above all the true paths and is careful to avoid the paths of error. From the outset, therefore, in our judgment of two entirely different spiritual movements, we have to ascribe serious error to one of them and most earnest efforts after truth to the other.

The movement which interests us in connection with out spiritual-scientific point of view, and which we may call an extraordinarily dangerous error in a certain sense, is the movement known in the external world as Jesuitism. In Jesuitism we encounter a dangerous exaggeration of the Jesus-Principle. In the other movement, which for centuries has existed in Europe as Rosicrucianism, we have an inward Christ-movement which above all seeks carefully for the ways of truth.

Ever since a Jesuitical current arose in Europe, much has been said and written in exoteric life about Jesuitism. Those who wish to study spiritual life from its deeper sources will thus be concerned to see how far Jesuitism signifies a dangerous exaggeration of the Jesus-Principle. If we wish to arrive at a true characterisation of Jesuitism, we must get to know how the three chief principles of world-evolution, which are indicated in the most varied ways in the different world-outlooks, find practical statement in human life, including exoteric life. Today we will first of all turn quite away from the deeper significance and characterisation of these 3 fundamental streams, which run through all life and all evolution, and will review them from an external point of view.

First of all we have the cognitional element in our soul-life. Now, whatever may be said against the abstractions of a one-sided intellectual search for truth, or against the alienation from life of many scientific, philosophical and theosophical endeavors, anyone who is clear in his own mind as to what he wills and what he can will, knows that Cognition belongs to the most deeply rooted activities of the soul. For whether we seek knowledge chiefly through thinking, or more through sensation or feeling, Cognition always signifies a taking account of the world around us, and also of ourselves. Hence we must say that whether we are satisfied for the moment with the simplest experiences of the soul, or whether we wish to devote ourselves to the most complicated analysis of the mysteries of existence, Cognition is the primary and most significant question. For it is basically through Cognition that we form a picture of the content of the world — a picture we live by and from which our entire soul-life is nourished. The very first sense-impression, in fact all sense-life, must be included in the realm of Cognition, along with the highest formulations of the intellect.

Under Cognition we must include also the impulse to distinguish between the beautiful and the ugly, for although it is true in a certain sense that there is no disputing about taste, yet cognition is involved when someone has adopted a certain judgment in a question of taste and can distinguish between the beautiful and the ugly. Again, our moral impulses — those which prompt us to do good and abstain from evil — must be seen as moral ideas, as cognition, or as impulses to do the one and avoid the other. Even what we call our conscience, however vague the impulses from it may be, comes under the heading of Cognition. In short, the world we are consciously aware of, whether it be reality or maya; the world we live in consciously, everything we are conscious of — all this can be embraced under the heading: cognitive spiritual life.

Everyone, however, must acknowledge that under the surface of this cognitive life something else can be discerned; that in our everyday existence our soul-life gives evidence of many things which are not part of our conscious life. When we wake up in the morning, our soul-life if always strengthened and refreshed and newly born from sleep. During the unconsciousness of sleep we have gained something which is outside the realm of conscious cognition, but comes from a region where our soul is active below the level of consciousness.

In waking life, too, we must admit that we are impelled by impulses, instincts and forces which throw up their waves into our conscious life, while they work and have their being below it. We become aware that they work below the conscious when they rise above the surface which separates the conscious from the subconscious soul-life of this kind, for we can see how in the moral realm this or that ideal comes to birth. It takes only a little self-knowledge to realise that these ideals do rise up into our soul-life, but that we are far from always knowing how our great moral ideals are connected with the deepest questions of existence, or how they belong to the will of God, in which they must ultimately be grounded. We might indeed compare our soul-life in its totality with a deep ocean. The depths of this oceanic soul-life throw up waves to the surface, and those that break out into the realm of air, which we can compare with normal consciousness, are brought within the range of conscious cognition. All conscious life is rooted in a subconscious soul-life.

Fundamentally, the whole evolution of mankind can be understood only if a subconscious soul-life of this kind is acknowledged. For what does the progress of spiritual life signify save that many things which have long dwelt down below take form for the first time when they are brought to surface level? So it is, for example, when an inventive idea arises in the form of an impulse towards discovery. Subconscious soul-life, as real as our conscious life, must therefore be recognized as a second element in our life of soul.

If we place this subconscious soul-life in a realm that is at first unknown — but not unknowable — we must contrast it with a third element. This element is immediately apparent to external, exoteric observation, for if we turn our attention to the outer world through our senses, or approach it through our intellect or any form of mental activity, we come to know all sorts of things. But a more exact consideration of every age of cognition compels us to realise that behind everything we can know about the world at large something else lies hidden: something that is certainly not unknowable but in every epoch has to be described as not yet known. And this not-yet-known, which lies below the surface of the known in the mineral, plant and animal kingdoms, belongs as much to ourselves as it does to external nature. It belongs to us in so far as we absorb and work up in our physical organism the materials and forces of the outer world; and inasmuch as we have within us a portion of nature, we have also within us a portion of the unknown in nature. So in the world wherein we live we must distinguish a triad: our conscious spiritual life; our subconscious soul-life below the threshold of consciousness; and that which, as the unknown in nature and at the same time in man, lives in us as part of the great unknown Nature.

This triad emerges directly from a rational observation of the world. And if looking away from all dogmatic statements, from all philosophical or theosophical traditions, in so far as these are clothed in conceptual definitions or formulations, we may ask: How has the human mind always expressed the fact that this triad is present not only in the immediate environment, but in the whole world to which man himself belongs? We must then reply: Man gives the name of Spirit to all that can be known within the horizon of the conscious. He designates as the Son or the Logos that which works in the subconscious and throws up only its waves from down below. And to that which belongs equally to the unknown in Nature, and to the part of our own being which is of one kind with Nature, the name of the Father-Principle has always been given, because it was felt to express the relation of the third principle to the other two.

Besides what has now been said concerning the Spirit, the Son and the Father-Principle, it can be taken for granted that other differentiations we have formerly made, and also the differentiations made in this or that philosophy, have their justifications. But we can say that the most widely accepted idea of this differentiation corresponds with the account of it given here.

Now let us ask: How can we characterise the transition from that which belongs to the Spirit, and so plays directly into the conscious life of the soul, to the subconscious element which belongs to the Son-Principle? We shall best grasp this transition if we realise that into ordinary human consciousness there plays quite distinctly the element we designate as Will, in contrast to the elements of ideations and feeling. If we rightly interpret the Bible saying, ‘The Spirit is willing, but the flesh is weak’, it indicates that everything grasped by consciousness lies in the realm of the Spirit, whereas by ‘the flesh’ is meant everything that lies more in the subconscious. As to the nature of the Will, we need only think of that which plays up from the subconscious and enters into our consciousness only when we form concepts of it. Only when we transform into concepts and ideas the dark impelling forces which are rooted in the elemental part of the soul — only then do they enter the realm of the Spirit; otherwise they remain in the realm of the Son-Principle. And since the Will plays through our feelings into the life of ideas, we see quite clearly the breaking out into the conscious of the waves from the subconscious ocean. In our threefold soul-life we have two elements, ideation and feeling, which belong to conscious life, but feeling descends directly into the realm of the Will, and the nearer we come to the impulses of Will, the further we descend into the subconscious, the dark realms into which we sink completely when consciousness is engulfed in deep, dreamless sleep.

Thus we see that the Will-element, because it descends into the realm of the subconscious, stands towards the individual being of man in a relationship quite different from that of cognition, the realm of the Spirit. And so, when we differentiate between Spirit and Son, we may be impelled to surmise that man's relationship to the Spirit is different from his relationship to the Son. How is this to be understood?

Even in exoteric life it is quite easy to understand. Certainly the realm of cognition has given rise to all kinds of debate, but if people would only come to understand one another concerning the concepts and ideas they formulate for themselves, controversy over questions of cognition would gradually cease. I have often emphasised that we no longer dispute over mathematics, because we have raised mathematics entirely into consciousness. The things we dispute about are those not yet raised into consciousness: we still allow our subconscious impulses, instincts and passions to play into them.

So we see that in the realm of cognition we have to do with something more universally human than anything to be found in the subconscious realm. When we meet another human being and enter into the most varied relationships with him, it is in the realm of conscious spiritual life that understanding should be possible. And a mark of a healthy soul-life is that it will always wish and hope to reach an understanding with the other person concerning things that belong to conscious spiritual life. It will be unhealthy for the soul if that hope is lost.

On the other hand, we must recognise the Will-element, and everything in another person's subconscious, as something which should on no account be intruded upon; it must be regarded as his innermost sanctuary. We need consider only how unpleasant to a healthy soul-life is the feeling that the Will of another man is being put under compulsion. It is not only aesthetically but morally unpleasant to see the conscious soul-life of anyone eliminated by hypnotism or any other powerful means; or to see the Will-power of one person working directly on the Will of another. The only healthy way to gain influence over another person's Will is through Cognition. Cognition should be the means whereby one soul comes to an understanding with another. A person must first translate his wishes into a conceptual form: then they may influence another person's cognition, and they should touch his Will only by this indirect route. Nothing else can be satisfactory in the highest, most ideal sense to a healthy life of soul. Every kind of forcible working of Will upon Will must evoke an unpleasant impression.

In other words, human nature strives, in so far as it is healthy, to develop in the realm of the Spirit the life it has in common with others, and to cherish and respect the realm of the subconscious, in so far as it comes to statement in the human organism, as an inviolable sanctuary that should rest in the personality, the individuality, of each man and should not be approached save through the door of conscious cognition. So at least a modern consciousness, attuned to our epoch, must feel if it is to know itself to be healthy.

In later lectures we shall see whether this was so in all periods of human evolution. What has been said today will help us to think clearly about what is outside us and what is within us, at least for our own period. This leads to the conclusion that fundamentally the realm of the Son — embracing everything that we designate as the Son or Logos — must be awakened in each individual as a quite personal concern; and that the realm of common life, where men may be influenced by one another, is the realm of the Spirit.

We see this expressed in the grandest, most significant way in the New Testament accounts of the attitude of Christ Jesus towards His first disciples and followers. ====================== From all that is told concerning the Christ-Event we can gather that the followers who had hastened to Jesus during his life-time were bewildered when His life ended with the crucifixion; with that form of death which, in the land where the Christ Event took its course, was regarded as the only possible expiration for the greatest crimes. And although this death on the cross did not affect everyone as it did Saul, who later became Paul, and as Saul had concluded that someone who suffered such a death could not be the Messiah, or the Christ — for the crucifixion had made a milder impression on the disciples, one might say — yet it is obvious that the writers of the Gospels wished to give the impression that Christ Jesus, through his subjection to the shameful death on the cross, had forfeited some of the effect He had had on the hearts of those around Him.

But with this account something else is connected. The influence that Christ Jesus had acquired — an influence we must characterise more exactly during these lectures — was restored to Him after the Resurrection. Whatever may be our present thoughts about the Resurrection, we shall have to discuss it here in the light of occult science; and then, if we simply go by the Gospel narratives, one thing will be clear: for those to whom Christ appeared after the Resurrection He had become someone who was present in a quite special way, different entirely from His previous presence.

In speaking on the Gospel of St. John I have already pointed out how impossible it would have been for anyone who knew Jesus not to regognise Him after 3 days, or to confuse Him with someone else, if He had not appeared in an altered form. The Evangelists wish particularly to evoke the impression that the Christ appeared in this altered form. But they also wish to indicate something else. For the Christ to exert influence on human souls, a certain receptivity in those souls was necessary. And this receptivity had to be acted on not merely by an influence from the realm of the Spirit but by the actual sight of the Christ-Being.

If we ask what this signifies, we must realise that when a person stands before us, his effect upon us goes beyond anything we are conscious of. Whenever a human being or other being works upon us, unconscious elements affect our soul-life; they are produced by the other being indirectly through consciousness, but he can produce them only if he stands before us in actuality. What the Christ brought about from person to person after the so-called Resurrection was something that worked up from the unconscious soul-powers of the disciples into their soul-life: an acquaintance with the Son. Hence the differences in the portrayal of the risen Christ; hence, too, the variations in the accounts, showing how the Christ appeared to one or other person, according to the disposition of the person concerned. Here we see the Christ-Being acting on the subconscious part of the souls of the disciples; hence the appearances are quite individual, and we should not complain because they are not uniform.

If, however, the significance of the Christ for the world was to be His bringing to all men something common to all of them, then not only this individual working of the Son had to proceed from the Christ, but the element of Spirit, which can encompass something that belongs to all men, had to be renewed by Him. This is indicated by the statement, that after the Christ had worked upon the Logos-nature of man, He sent forth the Spirit in the form of the renewed or ‘holy, Spirit’. Thus was created that element common to all men which is characterised when we are told that the disciples, after they had received the Spirit, began to speak in the most diverse tongues. Here we are shown how the common element resides in the outpouring of the Holy Spirit. And something else is indicated; how different is this out-pouring of the Spirit from the simple imparting of the power of the Son, for in the Acts of the Apostles we are told that certain persons to whom the apostles came had already received the Jesus-baptism, and yet they had now to receive for the first time the Spirit, symbolically indicated by the laying on of hands. In the characterisation of the Christ-working, which acts upon the subconscious impulses of the soul and so must have a personal, inward character, and the Spirit-element, which represents something common to all mankind.

It is this Spirit-element that those who have named themselves ‘Rosicrucians’ have sought to preserve most carefully, as far as human weakness permits. The Rosicrucians have always wished to adhere strictly to the rule that even in the highest regions of Initiation nothing must be worked upon except the Spirit-element which, as common between man and man, is available in the evolution of humanity. It was never an Initiation of the Will, for the Will of man was to be respected as a sanctuary in the innermost part of the soul. Hence the individual was led to those Initiations which were to take him beyond the stage of Imagination, Inspiration, and Intuition, but always so that he could recognise within himself the response which the development of the Spirit-element was to call forth. No influence was to be exerted on the Will.

We must not mistake this attitude for one of indifference towards the Will. The point is that by excluding all direct working upon the Will, the purest spiritual influence was imparted indirectly through the Spirit. When we come to an understanding with another man with regard to entering on the path of knowledge of the Spirit, light and warmth are radiated from the spiritual path, and they then enkindle the Will, but always by the indirect path through the Spirit — never otherwise.

In Rosicrucianism, therefore, we can observe in the highest sense that impulse of Christianity which finds twofold statement: on the one hand in the Son-element, in the Christ-working which goes down deeply into the subconscious; on the other, in the Spirit-working which embraces all that falls within the horizon of our consciousness. We must indeed bear the Christ in our Will; but the way in which man should come to an understanding with each other in life concerning the Christ can be found only — in the Rosicrucian sense — through a conscious soul-life which penetrates ever more deeply into the occult.

In reaction against many other spiritual streams in Europe, the opposite way was taken by those who are usually called Jesuits. The radical, fundamental difference between what we justifiably call the Christian way of the Spirit and the Jesuit way of the Spirit, which gives a one-sided exaggeration to the Jesus-Principle, is that the intention of the Jesuit way is to work directly, at all times upon the Will. The difference is clearly shown in the method by which the pupil of Jesuitism is educated. Jesuitism is not to be taken lightly, or merely exoterically, but also esoterically, for it is rooted in esotericism. It is not, however, rooted in the spiritual life that is poured out through the symbol of Pentacost, but it seeks to root itself directly in the Jesus-element of the Son, which means in the Will; and thereby it exaggerates the Jesus-element of the Will.

This will be seen when we now enquire into the esoteric part of Jesuitism, its various spiritual exercises. How were these exercises arranged? The essential point is that every single pupil of Jesuitism goes through exercises which lead into the occult life, but into the Will, and within the field of occultism they hold the Will in severe discipline; they ‘break it in’, one might say. And the significant fact is that this discipline of the Will does not arise merely from the surface of life, but from something deeper, because the pupil has been led into the occult, in the way just indicated.

If now, leaving aside the exercises of prayer preparatory to all Jesuit exercises, we consider these occult exercises, at least in their chief points, we find that the pupil has first to call up a vivid Imagination of Christ Jesus as the King of the Worlds — mark this carefully: an Imagination. And no one would be received into the degrees of Jesuitism who had not gone through such exercises, and had not experienced in his soul the transformation which such psychic exercises mean for the whole man. But this Imaginative presentation of Christ Jesus as King of the Worlds has to be preceded by something else. The pupil has to call up for himself, in absolute solitude and seclusion, a picture of man as he was created in the world, and how by falling into sin he incurred the possibility of most terrible punishments. And it is strictly prescribed how one must picture such a man; how if he were left to himself he would incur the utmost of torturing penalties. The rules are extraordinarily severe. With all other concepts or ideas excluded, this picture must live uninterruptedly within the soul of the future Jesuit, the picture of the God-forsaken man, the man exposed to the most fearful punishments, together with the feeling: ‘That am I, since I have come into the world and have forsaken God, and have exposed myself to the possibility of the most fearful punishments.’ This must call forth the fear of being forsaken by God, and detestation of man as he is according to his own nature.

Then, in a further Imagination, over against the picture of the outcast, God-forsaken man, must be set the picture of the God full of pity who then became Christ, and through His acts on earth atones for what man has brought about by forsaking the divine path. In contrast to the Imagination of the God-forsaken man, there must arise that of the all-merciful, loving Being, Christ Jesus, to whom alone it is due that man is not exposed to all possible punishments working upon his soul. And, just as vividly as a feeling of contempt for the forsaking of the divine path had first to become fixed in the soul of the Jesuit pupil, so must a feeling of humility and contrition now take hold of him in the presence of Christ.

When these 2 feelings have been called forth in the pupil, then for several weeks he has to practise severe exercises, picturing to himself in Imagination all details of the life of Jesus from his birth to the Crucifixion and Resurrection. And all that can arise in the soul emerges when the pupil lives in rigorous seclusion and, except for necessary meals, lets nothing else work upon his soul than the pictures which the Gospels give of the compassionate life of Jesus. But these pictures do not merely appear before him in thoughts and ideas; they must work upon his soul in vivid, living Imaginations.

Only someone who really knows how the human soul is transformed through Imaginations which work with full living power — only he knows that under such conditions the soul is in fact completely changed. Such Imaginations, because they are concentrated in the most intense, one-sided way, first on sinful man, secondly on the compassionate God, and then only on the pictures from the New Testament, evoke precisely, through the law of polarity, a strengthened Will. These pictures produce their effect directly, at first hand, for any reflection upon them must be dutifully excluded. It is solely a matter of holding before one's mind these Imaginations, as they have been described.

What then follows is this. In the further exercises Christ Jesus — and now we may no longer say Christ, but exclusively Jesus — is represented as the universal King of the Worlds, and thereby the Jesus element is exaggerated. Because Christ had to be incarnated in a human body, the purely spiritual took part in the physical world; but over against this participation stand the monumental and most significant words: “My kingdom is not of this world.” We can exaggerate the Jesus element by making Jesus into a king of this world, by making Him that which He would have become if He had not resisted the tempter who wished to give Him ‘all the kingdoms of the world and the glory thereof’. Then Jesus of Nazareth would have been a king who, unlike other kinds who possess only a portion of the earth, would have had the whole earth under his sway. If we think of this kind portrayed in this guise, his kingly power so increased that the whole earth is his domain, then we should have the very picture that followed the other exercises through which the personal will of each Jesuit pupil had been sufficiently strengthened.

To prepare for this picture of “King Jesus”, this Ruler over all the kingdoms of the earth, the pupil had to form an Imagination of Babylon and the plain around Babylon as a living picture, and, enthroned over Babylon, Lucifer with his banner. This picture had to be visualized with great exactitude, for it is a powerful imagination: King Lucifer, with his banner and his hosts of Luciferic angels, seated amidst fire and dense smoke, as he sends out his angels to conquer the kingdoms of the earth. And the whole danger that issues from the ‘banner of Lucifer’ must first of all be imagined by itself, without casting a glance upon Christ Jesus. The soul must be entirely engrossed in the Imagination of the danger which issues from the banner of Lucifer. The soul must learn to feel that the greatest danger to the world's existence that could be conjured forth would be a victory for the banner of Lucifer. And when this picture has had its effect, the other Imagination, ‘The banner of Jesus’, must take its place. The pupil must now visualise Jerusalem and the plain around Jerusalem; King Jesus with His hosts, how he conquers and drives off the hosts of Lucifer and makes Himself King of the whole earth — the victory of the banner of Jesus over the banner of Lucifer.

These are the strength-giving Imaginations for the Will which are brought before the soul of the Jesuit pupil. This is what completely changes his Will; makes him such that in his Will, because it is trained occultly, he turns away from everything else and surrenders absolutely to the idea: ‘King Jesus must become the Ruler upon earth, and we who belong to His army have to employ every means to make Him Ruler of the earth. To this we pledge ourselves, we who belong to His host assembled on the plain of Jerusalem, against the host of Lucifer assembled on the plain of Babylon. And the greatest disgrace for a soldier of King Jesus is to forsake His banner.’

These ideas, gathered up into a single resolution of the Will, can certainly give the Will immense strength. But we must ask: what is it in the soul-life that has been directly attacked? The element that ought not to be touched — the Will-element. In so far as this Jesuit training lays hold of the Will-element, while the Jesus-idea seizes the Will-element completely, in so far is the concept of the dominion of Jesus exaggerated in the most dangerous way — dangerous because through it the Will becomes so strong that it can work directly upon the Will of another. For where the Will becomes so strong through Imaginations, which means by occult means, it acquires the capacity for working directly upon the Will of another, and hence also along all the other occult paths to which such a Will can have recourse.

Thus we see how in recent centuries we encounter these two movements, among many others: one has exaggerated the Jesus-element and sees in ‘King Jesus’ the sole ideal of Christianity, which the other looks solely at the Christ-element and carefully sets aside anything that could go beyond it. This second outlook has been much calumniated because it maintains that Christ has sent the Spirit, so that, indirectly through the Spirit, Christ can enter into the hearts and minds of men. In the development of civilisation during the last few centuries there is hardly a greater contrast than that between Jesuitism and Rosicrucianism, for Jesuitism contains nothing of what Rosicrucianism regards as the highest ideal concerning human worth and human dignity, while Rosicrucianism has always sought to guard itself from any influence which could in the remotest sense be called Jesuitical.

In this lecture I wished to show how even so lofty an element as the Jesus-Principle can be exaggerated and then becomes dangerous, and how necessary it is to sink oneself into the depths of the Christ-Being if we wish to understand how the strength of Christianity must reside in esteeming, to the very highest degree, human dignity and human worth, and in strictly refraining from groping our clumsy way into man's inmost sanctuary. Rosicrucianism, even more than Christian mysticism, is attacked by the Jesuit element, because the Jesuits feel that true Christianity is being sought elsewhere than in the setting which offers merely ‘King Jesus’ in the leading role. But the Imaginations here indicated, together with the prescribed exercises, have made the Will so strong that even protests brought against it in the name of the Spirit can be defeated.

https://rsarchive.org/Lectures/19111005p01.html

Luke 13:3; Luke 13:5; Luke 15:10; Luke 24:47; Matthew 4:17; Matthew 11:20; Mark 1:15; Acts 5:31

3 No, I tell you; but unless you rrepent, you will all likewise perish.

5 No, I tell you; but unless you rrepent, you will all likewise perish.”

10 Just so, I tell you, there is joy before lthe angels of God over one sinner who repents.”

47 and that qrepentance for1 the forgiveness of sins should be proclaimed rin his name sto all nations, tbeginning from Jerusalem.

17 xFrom that time Jesus began to preach, saying, z“Repent, for the kingdom of heaven is at hand.”1

Woe to Unrepentant Cities

20 zThen he began to denounce the cities where most of his mighty works had been done, because they did not repent.

15 and saying, e“The time is fulfilled, and fthe kingdom of God is at hand;1 grepent and believe in the gospel.”

31 God exalted lhim at his right hand as mLeader and nSavior, oto give prepentance to Israel and oforgiveness of sins.

https://www.esv.org/Luke+13:3;Luke+13:5;Luke+15:10;Luke+24:47;Matthew+4:17;Matthew+11:20;Mark+1:15;Acts+5:31/

Representing the Best Interests of Brainwashed and Programmed Children in High-Conflict Child Custody Cases

Ashish S Joshi

Oct 24, 2023 19 min read

   

Child Advocacy Child Welfare Family Law & Children’s Rights Parental Alienation

Summary

A brainwashed child works simultaneously with one parent and against the other parent.

in cases of parental alienation, suspending contact between the child and the target parent often makes the situation worse.

Courts have recognized that in an alienation setting, children are impressionable, have social deficits, and could be manipulated.

Representing the Best Interests of Brainwashed and Programmed Children in High-Conflict Child Custody Cases

Irina_Zholudeva via Getty Images

Jump to:

Brainwashing and Programming: Not Quite Cricket

Brainwashing and Programming Detection Factors

Ten Tips on Interviewing Brainwashed and Programmed Children

Conclusion

Consider this scenario: You are appointed as the guardian ad litem (GAL) in a high-conflict child custody litigation. The nine-year-old child has aligned with her father and is refusing to spend any time with her mother. Despite a significant history of maternal love and care, the child claims that the mother has “abandoned us” and, with no evidence in support, alleges that her mother has a “drinking problem.” When speaking of her mother, the child, who is otherwise polite, respectful, and well behaved, uses words like “slut,” “whore,” and “sinner.” Court-ordered parenting time and visitation with the mother are routinely and consistently violated. Child-exchange transitions between the parents turn into nightmarish scenarios as the child demonstrates hysterical behavior and refuses to go with the mother. There is a history of multiple police interventions and child protective services investigations. The frustrated mother keeps demanding court intervention, and the court appoints you to investigate the matter and advocate for the child’s best interests.

During your interview of the child, she tells you sordid tales about her mother in an uncharacteristic, unchildlike manner: Mom is “abusive,” “never cared for ‘us’,” yells “for hours,” “drinks like a fish,” “violates my boundaries,” and “sins.” You spend significant time reviewing the child protective services’ reports, which have found no evidence to substantiate abuse allegations against the mother. You review the records of the child’s therapy—session after session spent in “therapy” with the therapist listening to the child’s tirades against her mother. You wade through the maze of legal filings that the parties have filed, with the father accusing the mother of being abusive and the mother accusing the father of alienating, brainwashing, and programming the daughter. Legal fees and costs have spiraled out of control. Something must give. Amid this chaos, given the child’s adamant refusal to see her mother, the father requests that you listen to the “voice of the child” and recommend to the court a “cooling off” period; that is, to suspend the mother’s parenting time and give the child some space to process her feelings and emotions. The suggestion, as innocuous it sounds, appears reasonable to you and you are seriously thinking of making that recommendation to the court.

Guardian, be careful. Be very careful. You could be dealing with a brainwashed and programmed child; and as every cricket afficionado knows, you could be playing on a dangerously deceptive sticky wicket—the damp, slippery pitch on which the ball bounces in front of the batsman in unpredictable ways.

Brainwashing and programming are the processes that may lead to parental alienation, the result of such processes. Parental alienation is a form of emotional abuse and a result of tactics and strategies employed by one parent trying to undermine and destroy to varying degrees the relationship that the child has with the other parent. It is an unjustified campaign of denigration against a parent, often referred to as the “target parent.” Alienation is not the same as estrangement, where the child’s rejection of a parent is due to the parent’s abusive, neglectful, or seriously deficient parenting. The critical factor that separates alienation from estrangement is that the child’s rejection of the target parent is based on a false or unreasonable belief that is significantly disproportionate to the child’s actual experience.

Professional literature, clinical experience, and judicial case law all teach us that in cases of parental alienation, suspending contact between the child and the target parent often makes the situation worse. With a “cooling off” period, the child ceases to have contact with the target parent and is completely vulnerable to the insidious influence of the alienating parent. Under the influence of the alienator, the child may not be cognitively or psychologically able to express a custodial preference in his or her best interests. Courts have recognized that in an alienation setting, children are impressionable, have social deficits, and could be manipulated. See Harner v. Harner, 2018 Mich. App. LEXIS 184 (Mich. Jan. 23, 2018). In such cases, a GAL, prior to making a recommendation to the court, should strive to assess whether the child’s perception of the target parent is a result of brainwashing and programming by the alienating parent or based on the child’s own experience with the target parent.

Brainwashing and Programming: Not Quite Cricket

The terms “brainwashing” and “programming,” like the related term “alienation,” have been acknowledged and used by courts. See Bhama v. Bhama, 169 Mich. App. 73 (1988). The term “brainwashing” originates from the words “hsi nao”—which means “to wash the brain”—used by a Chinese informant who spoke of mind control tactics employed in China following the Communist takeover. In their informative and insightful book, Children Held Hostage, Dr. Stanley Clawar and Brynne Rivlin discuss the concepts and processes of “brainwashing” and “programming,” along with their findings from studying over 1,000 families over 20 years. The authors—a forensic sociologist and a clinical social worker—describe the processes of brainwashing and programming whereby a parent attempts to limit, damage, and interfere with the love, contact, and image of the target parent. See Clawar & Rivlin, Children Held Hostage: Identifying Brainwashed Children, Presenting a Case and Crafting Solutions (ABA 2d ed. 2013). The processes are socio-psychological in scope, could be intentional or not, and where employed, could result in severe social, cognitive, and emotional distortion in the child’s perception and experience of the target parent. Let’s look at how the process works.

In programming a child, the parent provides a “program”—a set of instructions or directions to assist the child in organizing and interpreting the “data” he or she is perceiving. For instance, a programmed child observing a dad who is late for pickup may perceive him as “uncaring” or “incompetent” and not be open to other possibilities, such as rush-hour traffic or a stop on the way to fill up the car’s gas tank. Brainwashing, in contrast, involves the action component: techniques, processes, and methods to reinforce the “program.” To continue with the above example, it may involve the mom telling the child, “I hate it how he’s always late in picking you up. Just shows how uncaring he is. He doesn’t deserve you.” Together, these processes involve the rewriting of history, the reorganization of experiences, and ultimately, the remaking of the person—the child, who slowly but steadily loses the ability to think critically and rely on his or her own experience of the target parent. The attempt is to remake the thought process of the child in a way that the child becomes ideologically aligned with the brainwashing and programming parent and perceives the target parent in a false, skewed, and distorted light.

Brainwashed and programmed children mimic signs and behaviors of victims of religious cults who have been stripped of their identity and independent thought, and indoctrinated into a mindset that is conducive to the goals and objectives of the programmer parent. Brainwashing results in the three Ds: debility, dependency, and dread. See Joel Dimsdale, Dark Persuasion: A History of Brainwashing from Pavlov to Social Media 77 (Yale 2021). Brainwashed children end up having diminished capacity because they are dependent on the brainwashing and programming parent, deprived of neutral social support. They come to dread contact with the target parent.

Brainwashing and programming processes occur over time and involve repetitious use of particular techniques, procedures, and methods until the child begins to reinterpret reality and comes to question his or her original understanding, thoughts, feelings, emotions, and experience of the target parent. Clawar and Rivlin describe eight stages in the process of brainwashing and programming, which begins with an ideological component and ends with maintenance, tweaking and reinforcement of the brainwashing and programming techniques once the child has succumbed to the process. A brainwashed and programmed child puts a GAL on the back foot and poses a dilemma for this professional who is entrusted with the job of speaking with the child, investigating the controversy, and thereafter making recommendations to a family judge. GALs are required to consider a child’s custodial preference and the child’s perception, feelings, and experiences of the parents. But how to differentiate between a child whose perception of a parent is based on his or her own experience and a brainwashed and programmed child? How to figure out whether the angry nine-year-old sitting in your office, with the flushed face and carrying on a campaign of denigration against a parent, has been subjected to brainwashing and programming processes?

You start by taking baby steps: by having a conversation with the child.

Brainwashing and Programming Detection Factors

Interviewing a child reveals valuable information that could help detect whether the child has been subjected to brainwashing and programming tactics. Clawar and Rivlin have identified 25 detection factors from their detailed and repeated observations of children in forensic, clinical, and therapeutical settings. Of these 25, below are some of the detection factors that I have repeatedly encountered when litigating cases involving brainwashed and programmed children in family courts across the country.

Contradictory statements or behaviors. Brainwashed children often represent confused thinking: The child’s ideas, desires, feelings, and emotions are at odds and in conflict. For instance, a child who says that she “hates” a parent and “would rather kill myself than go and live with the parent,” but then runs over to hug the parent, is exhibiting contradictory words and behavior. It is important that the GAL pay careful attention to what the child does in the presence of the target parent versus what the child says about the parent. Is the child who complains of the parent being a “tyrant” and “abusive” relaxed and at ease with the parent during a home visit—even to the extent that the child feels comfortable in teasing or challenging the allegedly “abusive” parent? Is there contradiction between what the child says to one parent versus the other? For example, a conflicted child could ask the target parent, “Can we order a pizza and have a movie night,” but later report to the negative or hostile parent that the other parent “made” her eat “junk food” and “watch boring TV all evening.”

Privy to inappropriate information. Human nature being what it is, it is not uncommon for divorcing parents to occasionally slip and make some unflattering comments about the other parent. In fact, as observed by an experienced domestic relations judge in New York, in the real world of post-divorce parenting, a parent who always takes the high ground, without ever succumbing to an occasional temptation to criticize the other parent, is worthy of “mythical ex-spousal sainthood.” J.F. v. D.F., 61 Misc. 3d 1226(A), 112 N.Y.S.3d 438, at *25 (N.Y. Sup. Ct. 2018). But a brainwashing parent is a zebra of a different stripe. That parent engages in a consistent pattern of disseminating inappropriate, harmful information, true or false, without any sense of boundaries. That parent insists on brutal and total honesty, regardless of how it may affect a vulnerable child devoid of the emotional maturity needed to process such “honest” information. And often the insistence on honesty is a self-serving rationale to assuage guilt or shift blame. In a case in which I represented a target father, the mother testified that she had discussed her extramarital affair with her teenage son to “take that issue away from him [the father].” She confided in her son about her search for a “strong man” and why she “built relationships with other men while still married” to his father. Her son reported to the therapist that his mother “was looking for love,” as he was becoming aligned with his mother in her vendetta against the father.

Collusion or a one-sided alliance. A brainwashed child works simultaneously with one parent and against the other parent. The child is simply unable to see anything positive in the target parent. The child views the broken, divorced family in terms of “us” versus “him” or “her.” Any positive gesture from the target parent is rebuffed, distorted, and ascribed to nefarious motives. A Christmas or birthday present is characterized as a “bribe.” An offer to go to the mall for shopping together prompts a statement such as “Why are you wasting my college tuition on such frivolous expenses?” Time spent together planting tomatoes in the garden is later described as “Mom ordered us to work in the garden like slaves. She just had us so that she can get free labor.”

Spying on the target parent. Brainwashers overtly request that a child spy on the other parent. It could be to retrieve financial information, confidential legal communications, or social information that could be used against the parent, such as information about the parent’s romantic or dating partners. The child spy secretly examines the handbag; opens mail; looks through checkbooks; scrolls through emails, text messages, and photographs saved in a smartphone; and dutifully reports back to the other parent. I have watched home security video footage of children going through the target parent’s bedroom closet and drawers while the other parent was on a speaker phone providing step-by-step instructions on what exactly to look for and photograph for use in litigation.

Unchildlike statements. Brainwashed children make statements that are at odds with their cognitive and emotional maturity. For instance, an eight-year-old spoke of his mom’s “sinning” and used words such as “whore,” “slut,” and “promiscuous.” Another young child claimed his dad is a “pathological liar” and utters “lies after lies after lies.” When questioned further as to what these words mean, these children avoid eye contact, lack emotion, and cross their hands in front of their chest. Their interest in the conversation veers away. Brainwashed children also demonstrate black-and-white thinking and polarization. They have an unusually rigid, all-encompassing negative view of the target parent. They refuse to see anything good or positive in the target parent. When shown photographs of his dad coaching his middle school soccer team, a 12-year-old left me stumped by dismissing it as “fake evidence.” Also indicative of programming is the use of adult language that is not consistent with the child’s normal choice of words. So, where most young children would use the words “hit,” “spank,” or “push” to describe an incident of parental discipline, a programmed child may speak of how the parent “abused me” or “violated my boundaries” but without being able to provide detail.

The martyr parent. Here, the child is brainwashed and programmed into viewing one parent as being more aggrieved and as a victim, which creates a sympathetic alliance with the parent. The brainwashing parents portray themselves as selfless martyrs who have “sacrificed” their lives to prioritize the child’s needs. So, if the father chooses to remarry, the mother is the one who has made the child “life’s priority” (never mind that the mother may be embittered, obsessed with the post-divorce litigation, may suffer from chronic depression, or may be a workaholic incapable of engaging in enriching social interactions). These “martyrs,” unable to maintain boundaries and separate their identify from the child’s, portray the other parent as having not only hurt the brainwasher but also the child—“if he really loved us, he wouldn’t have divorced us.” The child’s repeated use of the words “we,” “us,” “them,” and “ours” when speaking of the favored parent and the other parent is a cause for concern and should be carefully explored in the interviews. It could be an indicator of the loyalty bind that the child faces.

Irrational fear of the other parent. A GAL should carefully investigate the validity of a child’s fearfulness of a parent and its antecedents, and should juxtapose them with the historical relationship that the child has had with that parent. Some fears have no basis and are irrational and induced through brainwashing and programming tactics. It is not necessary that the brainwashing parent intentionally or consciously cause a child to make statements indicating fearfulness of the other parent. Children are highly suggestible and can be influenced to behave in a way that will please a parent and meet his or her needs. For instance, in reviewing the therapy records of a child who had expressed a strong fear of her father in a post-divorce custody dispute case, I came across multiple session notes where the mother had brought the child to the therapist and told the therapist—in front of the child—“Little Susie has tremendous anxiety and fear about seeing her dad. What can we do to help her?” It was not surprising that once the mother left the child with the therapist, having set the stage, Little Susie played to the mother’s expectations and spoke of her fear of her father and how “traumatic” it was to spend the weekend with him.

Borrowed scenarios or scripted views. An eight-year-old “remembered” how his father locked him a dark bathroom, refused to give him food, and yelled at him “for hours.” He had made these same complaints to his therapist, who had accepted the narrative without any inquiry or corroboration. But when I gently tried to go beyond the superficial but emotionally powerful narrative of the father’s abusive parenting, the child was unable to give specific detail. When did the father do this? “I don’t know.” How often did he do this? “I don’t know.” Was anyone else present in the home when this happened? “I don’t remember.” Finally, the child blurted out, “I know this happened because my mom told me all about it and I have it written down somewhere!” Brainwashed children convincingly speak of incidents that they have never witnessed or experienced but have repeatedly been told about. On the flip side, children who have witnessed scenes that they have described in detail later express doubt and assert a new narrative of the original scenario after the brainwashing. A five-year-old reported to the police that she had witnessed her father push her mother to the ground. A few weeks later, the child reported that she had witnessed the mother slip and fall to the ground and that the father was nowhere around. Further questioning revealed that the father had convincingly confused his daughter by rewriting history and telling her that she was too far away from the incident and upset by the mother’s “accident” to remember anything. And, for a good measure, he had added, “You don’t want Daddy to go jail, do you? You will never see me again.”

Inexplicable unmanageability. Brainwashed and programmed children demonstrate unmanageability for no apparent reason. The brainwasher parent may overtly give a child permission not to obey the rules or expectations of the target parent. These children are shockingly rude and disrespectful toward the target parent, refuse to follow the house rules, engage in name calling, and create overall chaos in the parent’s home. But outside of the target parent’s home, the child appears to be well adjusted, conforms to the norms of society, and rescues little kittens. The unmanageability and the borderline sociopathic behaviors happen only at the target parent’s home, which then leads the brainwasher to come to the rescue by saying, “This never happens at my house,” and offering a solution: Give the child a break and suspend visitation with the target parent. Suspending contact between the child and the target parent entrenches alienation further: The child is left with the brainwasher to continue to be exposed to the propaganda and is bereft of any contact with the target parent, who is then unable to try to counter the negative propaganda of the brainwashing parent. Nevertheless, the target is caught in a “damned if I do, damned if I don’t” dilemma. An attempt to discipline the unmanageable child is seen as “authoritarian” parenting, but ignoring the child’s behavior is seen as too lenient or enabling.

Evidence of brainwashing and programming could be gleaned from a thorough and systematic review of the case file, which could include legal pleadings, audio and video recordings, emails and text communications, photographs, witness interviews, therapy records, police and protective services reports, medical records, and children’s interviews. But the most persuasive evidence of brainwashing and programming can be obtained by comprehensive and careful interviews with and observations of the child.

Ten Tips on Interviewing Brainwashed and Programmed Children

As you walk out to bat on a sticky wicket, here are 10 tips on interviewing children suspected of being brainwashed and programmed.

Avoid getting clean bowled in the very first over of the match. A brainwashed and programmed child is a loyal foot soldier of the hostile, negative parent. Your interview style should be nonconfrontational, nonjudgmental, supporting, and matter-of-fact. More along the lines of “Can you help me understand why you said . . . ?” rather than “You are too young to understand. Don’t you see . . . ?” Do not attempt to convince the child how he or she has it all wrong. That will almost always result in the child reporting the content to the brainwasher/programmer, who may sabotage the investigation or contaminate the process.

Do not skimp on net practice. Skilled batsmen and bowlers who shine in the field spend countless hours perfecting their cricketing techniques. Prepare thoroughly for the interview. Do not let the fact that you are interviewing “just a child” lull you into complacency. Before your interview, read the relevant case material. If the child’s statements against the target parent have been memorialized in third-party reports, such as police reports or therapy notes, it is important to review them prior to the interview. Try to learn about the “baseline” relationship that the child had with the parent who is now being rejected. Did the child always have a tension-filled or fractured relationship with the parent? Or was the relationship normative and “good enough” prior to the separation or divorce of the parents?

Do not try to hit for six on the first ball. Get to know the child gradually to build trust and rapport. These interviews are stressful and strange experiences for the child, who may be under tremendous pressure to make a case against the target parent. Sharpen your listening and observational skills when interviewing children. What they say can be revealing and provide clues to overt and covert brainwashing and programming techniques at play. But also watch out for nonverbal communication: the child’s body language, affect, presence or absence of eye contact, shift in mood, sensitivity toward certain issues or topics.

Ask open-ended questions. If the child is resistant to having contact with the target parent and complains of that parent’s parenting style or home environment, ask the child to tell you about the child’s routine, day-to-day experience with the parent. “Tell me about your day when you last saw your dad” or mom. What did the child do throughout the day or weekend? Were there any good interactions? Any fun activity? Any meaningful engagement between the child and the parent? Will the child acknowledge that some part of the visit was good?

If an opportunity presents, go for the pull shot—one of the deadliest shots played by batsmen when the ball delivery is between waist and shoulder height. Depending on the age of the child and the rapport that you have built, it may be helpful to ask pointedly, “Is there anything you were told to tell me [or not tell me]?” The child’s answer or nonverbal communication may expose the loyalty bind that the child is experiencing as a result of brainwashing and programming.

Watch out for shutdown messages. Clawar and Rivlin describe these as “messages implanted by the programming/brainwashing parent in order to prevent deprogramming.” They include ideas such as “Don’t let anybody tell you. . . ,” or “If you tell anybody that I said or did this, I could be in serious trouble.” You can tell that a shutdown experience is taking place when the child is willing to talk but abruptly shuts down for no apparent reason. The child avoids talking about a particular incident or issue. Identify the issue for the child, and then invite the child to gently explore it together.

Be careful to maintain neutrality regarding both parents. Adopt a problem-solving attitude, instead of finding who is at fault. Clawar and Rivlin provide an insightful example of an interview between a judge and a 10-year-old child, in which the judge tells the child that “sometimes it’s helpful to play detective to kind of figure things out,” and requests the child’s help rather than forcing a position.

Observe the child with each parent in each parent’s home. Take note of the child’s nonverbal communication with the target parent. Is the child who alleges fear of the parent at ease with the parent outside of the other parent’s presence? Watch what parents say (or don’t say) about each other in the child’s presence. Look for nonverbal communication as well. Does the dad turn away from the child when the child speaks of the mom, or does the mom have a facial expression of disgust, anger, or anxiety when the child speaks of the dad? Does the child’s room have photos with, mementos of, or gifts from parent A at parent B’s home and vice versa?

Watch out for a googly—a deceptive delivery, where the ball spins after pitching and goes in a different direction than where the batsman was expecting. If the favored parent makes claims of encouraging and facilitating the child’s relationship with the rejected parent, are such claims supported by evidence? Ask to see texts, emails, voicemails between the child and the parents. You may find, as did a Tennessee trial judge, that a father’s claims to foster a relationship between the child and the mother was disingenuous and duplicitous, where the father sent texts to the child stating the mother was “mentally ill,” that “nobody likes her,” “the bible tells us clearly that mental illness is a spiritual problem,” and “you have a right to be ugly to her.” McClain v. McClain, 539 S.W.3d 170, 194–95 (Tenn. Ct. App. 2017).

Avoid being duped by a yorker—a ball that hits the pitch around the feet of the batsman, making it difficult for the batsman to play the delivery. Look closely at what may superficially appear to be a close parent-child relationship but may be a sign of enmeshed parent-child dyad. Enmeshment leads to a breakdown of healthy parent-child boundaries, role corruption, and role reversal. It may take form of parentification, in which the parentifying adult enlists the child to fulfill his or her need to be cared for. For instance, a nine-year-old child being visibly upset during a home visit by a GAL because her mother has not taken her daily dose of medicine. Or it may take the form of adultification, which is characterized by a parent’s enlistment of a child in a partner-like role in which the child becomes the parent’s “buddy,” confidant, and ally. Such as a father sharing the details of the mother’s extramarital affair with the children because he believes in “honesty” and that the “children have a right to know the truth.” Both parentification and adultification are forms of child psychological maltreatment.

Conclusion

Brainwashing and programming cases, like those involving parental alienation, are hard to litigate. As a GAL, you will not only have to learn the science but also be prepared to educate the court and debunk several fallacies and misconceptions that prevail in these cases. See Richard Warshak, Ten Parental Alienation Fallacies That Compromise Decisions in Court and in Therapy, 46 Prof. Psychol.: Res. & Prac., no. 4, 235, passim (Aug. 2015). Your job is to make recommendations in the best interests of the child, not based on what the child wishes for or appears to want. Your recommendations to the court could result in major life-altering decisions for a child, save a precious parent-child relationship, and help the child get appropriate mental health treatment. The wicket is sticky, but with preparation, practice, and perseverance, you will hit the ball for a six and knock it beyond the boundary.

Author

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Ashish S Joshi

I am a litigator, author, and an educator. My work focuses in the areas of complex child custody, child psychological maltreatment, intimate partner violence / domestic violence, child abuse, and international child...

© 2025 American Bar Association, all rights reserved.

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AI Overview

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The "cult of the court" or "cult of the judge" refers to the idea that the Supreme Court and its judges, particularly its Justices, are elevated to a position of near-religious awe or reverence, exceeding the proper scope of their role as a branch of government. This concept, explored in various academic works, suggests that the Court's authority is not solely rooted in legal expertise but also in the perception of its finality and the public's often unquestioning acceptance of its decisions. 

Elaboration:

Institutional Authority:

The "cult of the court" is not just about individual judges but also about the institution itself. It suggests that the Court's authority is partly derived from its role as a final arbiter, even when its decisions may not be universally popular or based solely on legal precedent. 

Cult of the Robe:

Some argue that the judicial robe, a symbol of traditional law, can contribute to this perception of awe and reverence. Fordham Law Archive of Scholarship and History suggests that it may actually hinder the judiciary by clinging to outdated ways of the law. 

Cult of Celebrity:

The "cult of the court" can also be seen as a "cult of celebrity" where Justices are treated as public figures, often exceeding the traditional expectations of judicial modesty and deference to precedent. 

Potential Concerns:

This elevated status can lead to concerns about the Court's accountability, the impact of political considerations on judicial decisions, and the erosion of democratic principles. 

Reforms and Counterarguments:

Some scholars have proposed reforms, such as anonymous opinions or requiring Justices to serve on lower courts, to counter the "cult of the court" and encourage a more modest and traditional approach to judicial duty. 

AI responses may include mistakes.

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Whether a person with a felony conviction can vote depends on the specific state's laws. 

Here's a breakdown of the general landscape:

1. States where felons can vote while incarcerated:

Maine and Vermont allow felons to vote even while in prison. 

2. States with automatic restoration of voting rights:

Upon release from prison: Many states automatically restore voting rights once a felon is released from incarceration. This means that the right to vote is regained immediately after leaving prison, regardless of whether the individual is still on parole or probation.

After completing parole or probation: Some states restore voting rights after the completion of the entire sentence, including parole and probation. 

3. States requiring further action:

Waiting periods or specific actions: In some states, felons might need to complete a waiting period after their release or take specific steps (like paying outstanding fines or fees) before their voting rights are restored.

Application or petition: Certain states require individuals to apply or petition to have their voting rights restored. This process may involve a review by the governor or another designated authority. 

4. States with indefinite disenfranchisement:

For certain crimes: Some states have laws that indefinitely disenfranchise felons convicted of certain serious crimes, or require a governor's pardon for voting rights to be restored. 

Important Considerations:

State-specific laws: It is crucial to consult the laws of the specific state where the individual was convicted to determine their eligibility to vote.

Resources for information: Organizations like the National Conference of State Legislatures, Vote.gov, and the provide information on felony voting rights by state. 

In Nevada specifically:

Nevada law automatically restores voting rights to individuals convicted of a felony immediately upon their release from prison. This applies regardless of the type of felony or whether the individual is still on parole or probation. 

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Yes, Donald Trump is a convicted felon. 

Explanation:

Conviction: On May 30, 2024, a jury in New York found Trump guilty of 34 felony counts of falsifying business records. These charges stemmed from a scheme to falsify business records to conceal a hush money payment made to adult film star Stormy Daniels before the 2016 election.

Sentence: In January 2025, Judge Juan Merchan sentenced Trump to an "unconditional discharge". This means his conviction remains on his record, but he received no prison time, fines, or probation.

Felon Status: The unconditional discharge means Trump is legally considered a convicted felon.

No immediate penalties: The sentence imposes no immediate punishments, and Trump can still vote in the 2024 election. However, his felony conviction could potentially impact him in other ways, such as his ability to travel to certain countries or hold certain professional licenses.

Appeal: Trump's legal team has appealed the conviction. 

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Does God expect Christians to vote?

Answer

It is our contention that it is the duty and responsibility of every Christian to vote and to vote for leaders who promote Christian principles. God is most certainly in control, but that does not mean we should do nothing to further His will. We are commanded to pray for our leaders (1 Timothy 2:1-4). In terms of politics and leadership, there is evidence in Scripture that God has been displeased with our choices of leadership at times (Hosea 8:4). The evidence of sin’s grip on this world is everywhere. Much of the suffering on earth is because of godless leadership (Proverbs 28:12). Scripture gives Christians instructions to obey legitimate authority unless it contradicts the Lord’s commands (Acts 5:27-29; Romans 13:1-7). As born-again believers, we ought to strive to choose leaders who will be themselves led by our Creator (1 Samuel 12:13-25). Candidates or proposals that violate the Bible’s commands for life, family, marriage, or faith should never be supported (Proverbs 14:34). Christians should vote as led through prayer and study of both God’s Word and the realities of the choices on the ballot.

Christians in many countries in this world are oppressed and persecuted. They suffer under governments that they are powerless to change and governments that hate their faith and silence their voices. These believers preach the gospel of Jesus Christ at the risk of their own lives. In the U.S.A., Christians have been blessed with the right to speak about and choose their leaders without fearing for themselves or their families. In the U.S.A., in recent elections, about 2 of every 5 of self-professed Christians took that right for granted and did not vote. About 1 in 5 self-professed, eligible Christians are not even registered to vote.

In our day and age, there are many who want to drive the name and message of Christ completely out of the public arena. Voting is an opportunity to promote, protect, and preserve godly government. Passing up that opportunity means letting those who would denigrate the name of Christ have their way in our lives. The leaders we elect—or do nothing to remove—have great influence on our freedoms. They can choose to protect our first amendment right to religious freedom and the right to spread the gospel, or they can restrict those rights. They can lead our nation toward righteousness or toward moral disaster. As Christians, we should stand up and follow our command to fulfill our civic duties (Matthew 22:21).

https://www.gotquestions.org/Christians-vote.html

Acts 5

1599 Geneva Bible

5 1 Ananias for his deceit in keeping back part of price,  5 falleth down dead, 10 and likewise Sapphira his wife. 12 Through divers the Apostles’ miracles, 14 the faith is increased. 18 The Apostles that were imprisoned, 19 are delivered by an Angel, 26 and being before the Synod of the Priests, 36 through Gamaliel’s counsel they are kept alive, 40 and beaten: 41 They glorify God.

1 But [a]a certain man named Ananias, with Sapphira his wife, sold a possession,

2 And [b]kept away part of the price, his wife also being of counsel, and brought a certain part, and laid it down at the Apostles’ feet.

3 Then said Peter, Ananias, why hath Satan [c]filled thine heart, that thou shouldest [d]lie unto the holy Ghost, and keep away part of the price of this possession?

4 While it remained, appertained it not unto thee? and after it was sold, was it not in thine own power? how is it that thou hast [e]conceived this thing in thine heart? thou hast not lied unto men, but unto God.

5 Now when Ananias heard these words, he fell down, and gave up the ghost. Then great fear came on all them that heard these things.

6 And the young men rose up, and took him up, and carried him out, and buried him.

7 And it came to pass about the space of three hours after, that his wife came in, ignorant of that which was done.

8 And Peter said unto her, Tell me, sold ye the land for so much? And she said, Yea, for so much.

9 Then Peter said unto her, Why have ye agreed together, to [f]tempt the Spirit of the Lord? behold, the feet of them which have buried thine husband, are at the [g]door, and shall carry thee out.

10 Then she fell down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and carried her out, and buried her by her husband.

11 [h]And great fear came on all the Church, and on as many as heard these things.

12 Thus by the hands of the Apostles were many signs and wonders showed among the people (and they were all with one accord in Solomon’s porch.

13 And of the other durst no man join himself to them: nevertheless the people [i]magnified them.

14 Also the number of them that believed in the Lord, both of men and women, grew more and more)

15 Insomuch that they brought the sick into the streets, and laid them on beds and couches, that at the leastway the shadow of Peter, when he came by, might shadow some of them.

16 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits, who were all healed.

17 ¶ [j]Then the chief Priest rose up, and all they that were with him (which was the [k]sect of the Sadducees) and were full of indignation,

18 And laid hands on the Apostles, and put them in the common prison.

19 [l]But the Angel of the Lord by night opened the prison doors, and brought them forth, and said,

20 [m]Go your way, and stand in the Temple, and speak to the people, all the [n]words of this life.

21 [o]So when they heard it, they entered into the Temple early in the morning, and taught. And the chief Priest came, and they that were with him, and called the Council together, and all the Elders of the children of Israel, and sent to the prison, to cause them to be brought.

22 But when the officers came, and found them not in the prison, they returned and told it,

23 Saying, Certainly we found the prison shut as sure as was possible, and the keepers standing without, before the doors: but when we had opened, we found no man within.

24 Then when the chief Priest and the captain of the Temple, and the high Priests heard these things, they doubted of them, whereunto this would grow.

25 [p]Then came one and showed them, saying, Behold, the men that ye put in prison, are standing in the Temple, and teach the people.

26 [q]Then went the captain with the officers, and brought them without violence (for they feared the people, lest they should have been stoned.)

27 And when they had brought them, they set them before the Council, and the chief Priest asked them,

28 [r]Saying, Did we not straightly command you, that ye should not teach in this name? and behold, ye have filled Jerusalem with your doctrine, and ye would [s]bring this man’s blood upon us.

29 [t]Then Peter and the Apostles answered, and said, We ought rather to obey God than men.

30 [u]The God of our fathers hath raised up Jesus whom ye slew, and hanged on a tree.

31 Him hath God lifted up with his right hand, to be a Prince and a Savior, to give repentance to Israel, and forgiveness of sins.

32 [v]And we are his witnesses concerning these things which we say: yea, and the holy Ghost, whom God hath given to them that obey him.

33 Now when they heard it, they [w]brast for anger, and consulted to slay them.

34 [x]Then stood there up in the Council a certain Pharisee named Gamaliel, a doctor of the Law, honored of all the people, and commanded to put the Apostles forth a little space,

35 And said unto them, Men of Israel, take heed to yourselves, what ye intend to do touching these men.

36 [y]For before these times, rose up Theudas [z]boasting himself, to whom resorted a number of men, about a four hundred, who was slain: and they all which obeyed him were scattered, and brought to naught.

37 After this man, arose up Judas of Galilee, in the days of the tribute, and drew away much people after him: he also perished, and all that obeyed him, were scattered abroad.

38 And now I say unto you, [aa]Refrain yourselves from these men, and let them alone: for if this counsel, or this work be of [ab]men, it will come to naught:

39 But if it be of God, ye cannot destroy it, lest ye be found even fighters against God.

40 And to him they agreed, and called the Apostles: and when they had beaten them, they commanded that they should not speak in the Name of Jesus, and let them go.

41 [ac]So they departed from the Council, rejoicing, that they were counted worthy to suffer rebuke for his Name.

42 And daily in the [ad]Temple, and from house to house they ceased not to teach, and preach Jesus Christ.

Footnotes

Acts 5:1 Luke showeth by contrary examples, how great a sin hypocrisy is, especially in them which under a false pretence and cloak of zeal would seem to shine and be chief in the Church.

Acts 5:2 Craftily took away.

Acts 5:3 Fully possessed.

Acts 5:3 For when they had appointed that farm or possession for the Church, they stuck not at it to keep away a part of the price, as though they had had to do with men, and not with God, and therefore he saith afterward that they tempted God.

Acts 5:4 Hereby is declared an advised and purposed deceit, and the fault of the man in admitting the devil’s suggestions.

Acts 5:9 Look how oft men do things with an evil conscience; so oft they pronounce sentence against themselves, and as much as in them lieth, provoke God to anger, as of set purpose, minding to try whether he be just and almighty or no.

Acts 5:9 Are at hand.

Acts 5:11 The Lord by his marvelous virtue bridleth some, that they may not hurt the Church: other some he awe and fear: and other some he allureth unto him.

Acts 5:13 Highly praised them.

Acts 5:17 The more that the Church increaseth, the more increaseth the rage of Satan, and therefore they proceed from threatenings, to prisoning.

Acts 5:17 The word which is used here, is Heresy, which signifieth a choice, and so is taken for a right form of learning, or faction, or study and course of life, which the Latins call a sect: at the first this word was indifferently used, but at length, it came to be taken only in evil part, whereupon came the name of Heretic, which is taken for one that goeth astray from sound and wholesome doctrine after such sort, that he setteth light by the judgment of God and his Church, and continueth in his opinion, and breaketh the peace of the Church.

Acts 5:19 Angels are made servants of the servants of God.

Acts 5:20 God doth therefore deliver his, that they may more stoutly provoke his enemies.

Acts 5:20 Words, whereby the way unto life is showed.

Acts 5:21 God mocketh his enemies’ attempts from above.

Acts 5:25 The more openly that Christ’s virtue showeth itself, the more increaseth the madness of his enemies which conspire against him.

Acts 5:26 Tyrants which fear not God, are constrained to fear his servants.

Acts 5:28 It is the property of tyrants to set out their own commandments as right and reason, be they never so wicked.

Acts 5:28 Make us guilty of murdering, that man whom yet they will not vouchsafe to name.

Acts 5:29 We ought to obey no man, but so far forth as obeying him, we may obey God.

Acts 5:30 Christ is appointed and indeed declareth Prince and preserver of his Church in despite of his enemies.

Acts 5:32 It is not sufficient for us that there is a right end, but we must also according to our vocation go on forward till we come unto it.

Acts 5:33 This reckoneth that they were in a most vehement rage, and marvelously disquieted in mind, for it is a borrowed kind of speech taken from them which are harrishly cut in sunder with a saw.

Acts 5:34 Christ findeth defenders of his cause even in the very routs of his enemies, so oft as he thinketh it needful.

Acts 5:36 In matters of religion we must take good heed that we attempt nothing under a color of zeal, beside our vocation.

Acts 5:36 To be of some fame.

Acts 5:38 He dissuadeth his fellows from murdering the Apostles, neither doth he think it good to refer the matter to the Roman Magistrate, for the Jews could abide nothing worse, than to have the tyranny of the Romans confirmed.

Acts 5:38 If it be counterfeit and devised.

Acts 5:41 The Apostles, accustomed to suffer and bear words, are at length inured to bear stripes, yet so, that by that means they become stronger.

Acts 5:42 Both publicly and privately.

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