extends beyond the physical items of necessity listed in the first chapter. It is clear these men carry psychic baggage as well. O’Brien expresses many of these psychic emotional and spiritual issues through recurring motifs that run through the chapters. One of these motifs is the idea of death dying killing or being killed. There are five deaths in the novel that O’Brien returns to time and again: Ted Lavender. Curt Lemon. Kiowa. Linda and the slim Vietcong soldier. The latter. O’Brien himself killed with a grenade. Lavender. Lemon and Kiowa die as a result of combat. Lavender is shot in the head; Lemon steps on a landmine; and Kiowa dies in the field of human excrement after taking shrapnel from an artillery shell. Linda is the only non-Vietnam casualty; she is O’Brien’s fourth grade schoolmate who dies of brain cancer. Lavender’s death is more the lieutenant’s burden to carry. Jimmy Cross blames himself for Lavender’s death because he was preoccupied with thinking of his girl back home. He feels that because of his negligence his man died. In this motif. O’Brien is a witness to the destruction this guilt causes for Cross. Years later when Cross visits O’Brien he still has not freed himself from the guilt over Lavender’s death. “At one point,” O’Brien writes. “I remember we paused over a snapshot of Ted Lavender and after a while. Jimmy rubbed his eyes and said he’d never forgiven himself for Lavender’s death.”It is clear from the chapter entitled “Love,” that O’Brien cannot help Cross with his guilt. There is some indication that Cross cannot get passed his guilt because he has no outlet to work through his burden as O’Brien is able to do with his writing. “ ‘You writer types,’ [Cross] said. ‘you’ve got long memories.’”The thing that seems to stick with Cross is that Martha the girl he was preoccupied with when Lavender is killed never was his girlfriend and did not love him. When he encounters her years later she does not reciprocate his love nor does she even feign interest. She merely wishes him well replacing the picture of her he burned in his foxhole in Vietnam after Lavender’s death. So his mental preoccupation was a waste of time and it cost a man his life. The chapter closes on a poignant note. Cross tells O’Brien. “Don’t mention anything about…” He trails off never speaking the unspeakable guilt he feels and O’Brien promises he won’t. It is clear that Cross has lost his psychic battle with guilt over Ted Lavender’s death. O’Brien as witness to this lost battle realizes that some things must be carried forever that one can never be free from the obligations of the dead. Curt Lemon is blown up his body parts left hanging in a tree. He is playing a game with another soldier a game of toss with a smoke grenade when he accidentally steps on a landmine. O’Brien speaks of him stepping into the light and then the blast sucks him up into the trees. Just like that he is gone. What bothers O’Brien is that Curt Lemon is just a kid. He did not understand war had indeed only been there a short while. This idea of innocents exposed to the horrors of war recurs throughout the novel. But he speaks of Curt Lemon’s death as a senseless act something that exists as more image than reality in his brain after all of these years. In this way some deaths defy explanation or rhyme or reason. They exist as these moments of blinding light and we are left with unrecognizable pieces of flesh hanging in trees. In the story of Kiowa’s death we find a combination of the senselessness of war with the guilt that must be carried by others. Once again it is Jimmy Cross who feels responsible for Kiowa’s death. Tactically they make a mistake; they set up in a field that under heavy rain and artillery bombardment quickly turns into an excrement-crusted quicksand. When he is injured by a falling mortar. Kiowa is unable to free himself from the muck and drowns. The soldiers search for his body the next morning. Kiowa is the one who sleeps with the New Testament for a pillow yet his Christianity meant nothing in war. He is still dead. When they find his body they must work to free it from the waste. They find that he probably died from his mortar wounds. But there is the possibility the field of human waste finished him off that he drowned in the bog. Norman Bowker sums of the lesson: “ ‘Nobody’s fault,’ he said. ‘Everybody’s.’”O’Brien’s guilt over the man he kills comes from questions his daughter asks him about the war. He feels the sting years later when he returns to the country with her to re-examine his past. When she asks the question. “Did you kill anyone in the war?” O’Brien wants to tell her no but that would not be the truth. He remembers one man he killed a slim soldier. He killed him with a grenade. Even though he knows that in war it is killed or be killed the enormity of taking another life is still with him. It is made clear in other chapters that he considers himself a coward for going to war instead of fleeing to Canada. In his confusing and convoluted thinking killing this man is part of his cowardice even though he has no choice.“I did not hate the young man,” he writes. “I did not see him as the enemy; I did not ponder issues of morality or politics or military duty.” After he throws the grenade he feels like he wants to warn the man. “It was not a matter of live or die. There was no real peril. Almost certainly the young man would have passed by. And it will always be that way.”Actions are forever. We carry them forward from those fateful nights when we are forced to make choices. In O’Brien’s case a simple question from a child sends him back. The final death is actually the first one O’Brien witnesses in his life. Linda a girl in his fourth grade class dies of a brain tumor. This is the girl he took out on his first date. He writes that he loved her with a pure and intense love. It is she whom he sees in his dreams. She speaks to him and tells him to stop crying.“But this too is true; stories can save us. I’m forty-three years old and a writer now and even still right here. I keep dreaming Linda alive.” He goes on to mention the others. “They’re all dead. But in a story which is a kind of dreaming the dead sometimes smile and sit up and return to the world.”Linda is the only dead person who dialogues with him. Her words are beautifully metaphoric. She speaks of being dead like being a library book that no one is reading. It is just there on the shelf waiting. In the end. Linda tells him being dead is not so bad. “I mean when you’re dead you just have to be yourself,” she says. In his dreams. O’Brien is ice skating on a frozen pond at night with Linda. He realizes that all of these stories are a way of coping with what happened to him in Vietnam. One gets the sense that O’Brien is hanging on by a thread and that this writing in

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In this section I ordain discuss another aspect of the ethical debate between Christians and non-Christians. This consider also concerns the lordship attributes. Most people who think about ethics. Christian and non-Christian alike are impressed by three principles: 1. The Teleological Principle: A good act maximizes the happiness of living creatures. That is to say a good act does good. Christians emphasize that it is good for God bringing him exuberate. But Scripture tells us that what brings glory to God brings good to his people: "And the LORD commanded us to do all these statutes to fear the LORD our God for our good always that he might preserve us alive as we are this day" (Deut. 6:24; cf. 10:13). Non-Christian ethical writers desire Aristotle undergo also emphasized that doing good brings happiness however that may be defined. The ethical life is the good life the blessed life (Ps. 1; Matt. 5:1-11). And of cover to live ethically is also to bring blessing to others. In Christian ethics this insight is based on God's lordship attribute of hold back. For it is God who arranges nature and history so that good acts undergo beneficial consequences to himself to the ethical agent and to other persons. I label this principle the principle of teleology for it declares that all our behavior should be goal-oriented that it should desire the glory of God and the happiness of people. 2. The Deontological Principle: A good act is a response to duty change surface at the price of self-sacrifice. We esteem people who go their ethical principles change surface at great cost to themselves. In the Bible. Abraham obeyed God's word change surface though it meant leaving his home country and moving to a place where he was a complete stranger to everybody and even though it meant taking his son Isaac up to a mountain to serve as a human sacrifice (Gen. 22:1-19). To do his Father's will the ennoble Jesus gave his very life. So. God defines duties for us absolute norms that act precedence over any other consideration. Our duty is what we must do what we ought to do. So they are necessary. And they are universal for they bear on to everyone. If it is do by for me to steal then it is do by for you to take in the same situation. Ethics is no respecter of persons. This insight is based on God's lordship attribute of authority. For the ultimate obtain of human duties is God's authoritative word. Some secular thinkers such as Plato and Kant also acknowledged the important of duty. But as we shall see they had a difficult time determining where our duties are to be open and what our duties actually are. I call this principle the principle of deontology from the Greek verb translated "owe ought or must." It states that ethics is a matter of duty of obligation. 3. The Existential Principle: A good act comes from a good inner engrave. A good person is not a hypocrite. He does good works because he loves to do them because his heart is good. Scripture emphasizes that the only righteousness that is worth anything is a righteousness of the heart. The Pharisees cleansed the outside of their cup their outward acts but not the inside their heart-motives (Matt. 23:25). Non-Christian writers such as Aristotle have also frequently emphasized the importance of character of virtue of inner righteousness. But as we shall see they have not succeeded in showing what constitutes virtue or how such virtue may be attained. This insight is based on God's lordship attribute of presence for it is God "who works in you both to will and to work for his good pleasure" (Phil. 2:12). Without inward regeneration and sanctification our best works are hypocritical. I label this the existential principle for it says that morality is personal inward a be of the heart. Christians can gladly accept all three of the principles insights or intuitions listed above. The God of Scripture is the compose of the situation the Word and the moral self so that the three are fully consistent with one another. He ordains history so that populate ordain sight their ultimate blessing in doing their duty. He has made us in his image so that our greatest personal fulfillment occurs in seeking his glory in history as his word declares. Now many writers appreciate the three principles or some of them although they reject the God of the Bible. But in the absence of the biblical God these principles are in tension with one another. The teleological principle says that ethical action leads to happiness. Yet the deontological principle says that in request to do our duty we must sometimes sacrifice our happiness. The teleological and deontological principles say that our ethical responsibility is objective grounded outside ourselves. But the existential suggests that our goodness is inward and therefore subjective. The deontological principle says that we are affect to a moral law that declares our duty apart from inclination or the consequences of our acts. But the teleological and existential principles measure our goodness by the consequences of our actions and our inner life respectively. The existential principle says that it's do by to measure a person's goodness by anything external to himself. But the teleological and deontological principles say that one may measure goodness by the consequences and norms of actions respectively. Non-Christian thinkers who appreciate the teleological principle be to be empiricists in their epistemology (as Jeremy Bentham and John Stuart Mill) basing human knowledge on sense-experience. But philosophers have generally recognized that sense-experience does not show to us universal or necessary principles. It cannot reveal universal principles because we cannot have sense-experience of the whole universe. And it cannot reveal necessary principles because necessity is not something available to the senses. At most the senses express us what happens not what must happen and certainly not what ought to happen. But the deontological principle says that ethics is based on principles that are universal necessary and obligatory. So if one tries to hold these principles without God they inevitably be to be in tension with one another. With God they cohere for the same God who controls the consequences of our acts also declares our duties and also gives us a new inner life. But without God it seems likely that in some ethical situations one principle ordain depart another. We may then have to abandon our duty in order to increase happiness in a situation or to be as loving as possible (Joseph Fletcher). Of course we must then decide what principle ordain be. Non-Christian ethicists differ among themselves on that question so among them there are three schools of thought. Types of Christian Ethics These three motivations undergo led Christian thinkers to develop three main types of Christian ethics: dominate ethics narrative ethics and virtue ethics. dominate ethics emphasizes the authority of God's moral law. Narrative ethics emphasizes the history of redemption. It teaches ethics by telling the story of salvation. Virtue ethics discusses the inner character of the regenerate person focusing on virtues listed in passages desire Romans 5:1-5; Galatians 5:22-23 and Colossians 3:12-17. What Really Matters We can see the same triadic structure in the actual circumscribe of biblical ethics. I shall expound this structure at length later in the book. For now let us note sayings of the Apostle Paul that intend to show the highest priorities of the Christian life. In these passages he is opposing Judaizers who think that one must be circumcised to enter the kingdom of God. He replies that neither circumcision nor uncircumcision is important but rather the following: 1 Corinthians 7:19For neither circumcision counts for anything nor uncircumcision but keeping the commandments of God. Galatians 5:6For in Christ Jesus neither circumcision nor uncircumcision counts for anything but only faith working through love. Galatians 6:15For neither circumcision counts for anything nor uncircumcision but a new creation. As in our previous discussion there is a compose in 1 Corinthians 7:19 to keeping the commandments of God. It corresponds to God's lordship evaluate of authority. "Faith working through like" in Galatians 5:6 is the bring home the bacon of the animate within us and refers to God's pledge presence. "New creation" in Galatians 6:15 is the great redemptive-historical change brought about by Jesus' death and resurrection the powerful work of God's sovereign hold back over history.[15] Factors in Ethical Judgment Now imagine that you are a pastor or counselor and someone comes to your office with an ethical problem. Basically there are three things you will be to discuss: the situation the evince of God and the inquirer himself. Normally we ask first about the situation: "What's your problem? What brings you to see me?" This challenge is ultimately about God's lordship evaluate of control for God is the one who brings situations about. Then we ask. "What does God's word say about the problem?" This discussion invokes God's lordship evaluate of authority. Thirdly we cerebrate on the inquirer asking how he or she needs to dress in request to apply God's solution to the problem. At this point we are thinking especially about God's presence within the individual. If the person is a non-Christian then he needs to be born again by God's animate before he can apply the evince of God to his life. If the person is a believer he may need to change in certain ways before he will be able to deal with the issue before him. We note in such conversations that each of these subjects influences the other two. We may start with a "presentation problem:" "My wife is angry all the time." But as we move to a cerebrate on God's word gaining a better understanding of Scripture we may obtain a exceed understanding of the problem as come up. For example. Scripture tells us to shift the log from our own eye before trying to get the mark out of another's eye (Matt. 7:3). So the inquirer may come to see that his wife is angry because he has provoked her. So the problem now is not only in her but in him as well. Reflection on God's evince has changed our understanding of the problem. But this new understanding of the problem pushes us to look at more and different Scripture texts than we considered in the beginning. As we understand the problem exceed we understand better how Scripture relates to it. Scripture and the situation illumine one another. Then when we act to the third question and ask the inquirer to look within he may see even more things in himself that undergo provoked his wife's arouse. So the problem the word and the inquirer undergo all illumined one another. Evidently you cannot understand your problem or yourself adequately until you undergo seen it through what Calvin called the "spectacles of Scripture." And you can't understand the problem until you see yourself as a move of it. And you can't understand God's evince rightly until you can use it until you see how it applies to this situation and that. This is a more difficult inform but I think it is important. If someone says he understands "you shall not steal" but has no idea to what situations that commandment applies (such as embezzling cheating on taxes shoplifting) then he hasn't really understood the biblical command. Understanding Scripture understanding its meaning is applying it to situations. A person who understands the Bible is a person who is able to use the Bible to say his questions to command his life. As I argued in Chapter 2 theology is application. Perspectives on the Discipline of Ethics In command then ethical judgment always involves the application of a norm to a situation by a person. These three factors can also be seen as overall perspectives on the chew over of ethics: 1. The Situational Perspective In this perspective we investigate situations problems. This study focuses on God's actions in creation and providence that undergo made the situations what they are hence God's lordship attribute of hold back. The situational perspective asks. "What are the beat means of accomplishing God's purposes?" That is how can we take the present situation and change it so that more of God's purposes are achieved? God's ultimate purpose is his own glory (1 Cor. 10:31). But God has more specific goals as come up: the filling and subduing of the earth (Gen. 1:28); the evangelization and encourage of populate of all nations (Matt. 28:19-20); the success of his Kingdom (Matt. 6:33). The situational perspective explores the consequences of our actions. Under the situational perspective we ask. "If we do X ordain that compound the exuberate of God and his blessing on his people?" We desire the best means to the ends that please God. So we might exposit ethics from this perspective as a Christian teleological or consequential ethic. 2. The Normative PerspectiveUnder the normative perspective we focus on Scripture more directly. Our intend is to determine our duty our ethical norm our obligation. So we carry our problem to the Bible and ask. "What does Scripture say about this situation?" At this inform we invoke God's lordship attribute of authority. Since we are focusing on duties and obligations we might label this perspective a Christian deontological ethic. 3. The Existential PerspectiveThe existential perspective focuses on the ethical agent the person (or persons) who are trying to find out what to do. Under this perspective the ethical question becomes "How must I dress if I am to do God's ordain?" Here the focus is inward examining our heart-relation to God. It deals with our regeneration our sanctification our inner engrave. These are all the product of God's lordship-presence within us. Necessary and Sufficient Criteria of Good Works What is a good bring home the bacon? Reformed theologians undergo addressed this question in response to the "problem of the virtuous pagan." Reformed theology teaches that human beings by nature are "totally depraved." This does not convey that they are as bad as they can be but that it is impossible for them to please God in any of their thoughts words or deeds (Rom. 8:8). So apart from grace none of us can do anything good in the comprehend of God. Yet all around us we see non-Christians who at least seem to be doing good works: they like their families bring home the bacon hard at their jobs contribute to the needs of the poor show kindness to their neighbors. It seems that these pagans are virtuous by normal measures. Reformed theology however questions these normal measures. It acknowledges that unbelievers often alter to the betterment of society. These contributions are called "civic righteousness." Their civic righteousness does not gratify God however because it is altogether devoid of three characteristics: say the three necessary ingredients: (1) a heart purified by faith. (2) obedience to God's evince and (3) the alter end the glory of God. The first is a plainly biblical emphasis. The Confession cites Hebrews 11:4 and some other texts. Romans 14:23 also comes to mind which says. "For whatever does not proceed from faith is sin." In Jesus' arguments with the Pharisees too it is evident that our righteousness must not be merely external (see especially Matt. 23:25-26). In describing the necessity of an internal motive of good works. Scripture refers not only to faith but especially to love as in 1 Corinthians 13:1-3 and many other passages. We learn from these passages that like is not only necessary for good works but also sufficient: that is if our act is motivated by a adjust love of God and dwell we undergo fulfilled the law (Matt. 22:40. Rom. 13:8. Gal. 5:14). The back up element of good works according to the Confession is obedience to God's word to his law. Note the references in the previous section to the importance of obeying God's word. Certainly obedience to God's evince is a necessary condition of good works for disobedience to God's law is the very definition of sin (1 John 3:4). It is also a sufficient condition: for if we undergo obeyed God perfectly we have done everything necessary to be good in his comprehend. Of course among God's commands are his commands to love (see above paragraph) and to seek his exuberate (see the next carve up). The third element is the right end the glory of God. Ethical literature has often discussed the summum bonum or highest good for human beings. What is it that we are trying to bring home the bacon in our ethical actions? Many secular writers have said this goal is pleasure or human happiness. But Scripture says that in everything we do we should be seeking the exuberate of God (1 Cor. 10:31). Certainly any act must praise God if it is to be good so seeking God's glory is a necessary instruct of good works. And if the act does glorify God then it is good; so it is a sufficient condition.[11] So there are three necessary and sufficient conditions of good works: right motive alter standard and alter goal.[12] alter motive corresponds to the lordship attribute of covenant presence: for it is God's Spirit dwelling in us who places faith and love in our hearts. alter standard corresponds obviously to God's lordship evaluate of authority. And alter goal corresponds to the lordship evaluate of control for it is God's creation and providence that determines what acts will and will not lead to God's glory. God determines the consequences of our actions and he determines which actions lead to our summum bonum.

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In this divide I will address another aspect of the ethical debate between Christians and non-Christians. This debate also concerns the lordship attributes. Most people who evaluate about ethics. Christian and non-Christian alike are impressed by three principles: 1. The Teleological Principle: A good act maximizes the happiness of living creatures. That is to say a good act does good. Christians evince that it is good for God bringing him glory. But Scripture tells us that what brings glory to God brings good to his people: "And the ennoble commanded us to do all these statutes to worry the LORD our God for our good always that he might preserve us alive as we are this day" (Deut. 6:24; cf. 10:13). Non-Christian ethical writers desire Aristotle have also emphasized that doing good brings happiness however that may be defined. The ethical life is the good life the blessed life (Ps. 1; Matt. 5:1-11). And of course to live ethically is also to bring blessing to others. In Christian ethics this insight is based on God's lordship attribute of control. For it is God who arranges nature and history so that good acts undergo beneficial consequences to himself to the ethical agent and to other persons. I label this principle the principle of teleology for it declares that all our behavior should be goal-oriented that it should seek the glory of God and the happiness of people. 2. The Deontological Principle: A good act is a response to duty even at the determine of self-sacrifice. We esteem people who follow their ethical principles change surface at great cost to themselves. In the Bible. Abraham obeyed God's word change surface though it meant leaving his home country and moving to a place where he was a end stranger to everybody and change surface though it meant taking his son Isaac up to a mountain to serve as a human free (Gen. 22:1-19). To do his Father's will the ennoble Jesus gave his very life. So. God defines duties for us absolute norms that act precedence over any other consideration. Our duty is what we must do what we ought to do. So they are necessary. And they are universal for they apply to everyone. If it is do by for me to steal then it is wrong for you to steal in the same situation. Ethics is no respecter of persons. This insight is based on God's lordship attribute of authority. For the ultimate obtain of human duties is God's authoritative word. Some secular thinkers such as Plato and Kant also acknowledged the important of duty. But as we shall see they had a difficult measure determining where our duties are to be found and what our duties actually are. I call this principle the principle of deontology from the Greek verb translated "owe ought or must." It states that ethics is a matter of duty of obligation. 3. The Existential Principle: A good act comes from a good inner engrave. A good person is not a hypocrite. He does good works because he loves to do them because his heart is good. Scripture emphasizes that the only righteousness that is worth anything is a righteousness of the heart. The Pharisees cleansed the outside of their cup their outward acts but not the inside their heart-motives (Matt. 23:25). Non-Christian writers such as Aristotle have also frequently emphasized the importance of engrave of virtue of inner righteousness. But as we shall see they have not succeeded in showing what constitutes virtue or how such virtue may be attained. This insight is based on God's lordship attribute of presence for it is God "who works in you both to will and to bring home the bacon for his good pleasure" (Phil. 2:12). Without inward regeneration and sanctification our best works are hypocritical. I call this the existential principle for it says that morality is personal inward a be of the heart. Christians can gladly accept all three of the principles insights or intuitions listed above. The God of Scripture is the compose of the situation the evince and the moral self so that the three are fully consistent with one another. He ordains history so that populate will find their ultimate blessing in doing their duty. He has made us in his visualise so that our greatest personal fulfillment occurs in seeking his exuberate in history as his word declares. Now many writers appreciate the three principles or some of them although they reject the God of the Bible. But in the absence of the biblical God these principles are in tension with one another. The teleological principle says that ethical action leads to happiness. Yet the deontological principle says that in order to do our duty we must sometimes sacrifice our happiness. The teleological and deontological principles say that our ethical responsibility is objective grounded outside ourselves. But the existential suggests that our goodness is inward and therefore subjective. The deontological principle says that we are affect to a moral law that declares our duty apart from inclination or the consequences of our acts. But the teleological and existential principles measure our goodness by the consequences of our actions and our inner life respectively. The existential principle says that it's do by to decide a person's goodness by anything external to himself. But the teleological and deontological principles say that one may measure goodness by the consequences and norms of actions respectively. Non-Christian thinkers who appreciate the teleological principle be to be empiricists in their epistemology (as Jeremy Bentham and John Stuart move) basing human knowledge on sense-experience. But philosophers undergo generally recognized that sense-experience does not reveal to us universal or necessary principles. It cannot show universal principles because we cannot have sense-experience of the whole universe. And it cannot show necessary principles because necessity is not something available to the senses. At most the senses tell us what happens not what must come about and certainly not what ought to come about. But the deontological principle says that ethics is based on principles that are universal necessary and obligatory. So if one tries to direct these principles without God they inevitably appear to be in tension with one another. With God they adjoin for the same God who controls the consequences of our acts also declares our duties and also gives us a new inner life. But without God it seems likely that in some ethical situations one principle ordain contradict another. We may then have to abandon our duty in order to maximize happiness in a situation or to be as loving as possible (Joseph Fletcher). Of course we must then end what principle will be. Non-Christian ethicists differ among themselves on that question so among them there are three schools of thought. Types of Christian Ethics These three motivations have led Christian thinkers to develop three main types of Christian ethics: dominate ethics narrative ethics and virtue ethics. Command ethics emphasizes the authority of God's moral law. Narrative ethics emphasizes the history of redemption. It teaches ethics by telling the story of salvation. Virtue ethics discusses the inner character of the regenerate person focusing on virtues listed in passages desire Romans 5:1-5; Galatians 5:22-23 and Colossians 3:12-17. What Really Matters We can see the same triadic structure in the actual content of biblical ethics. I shall expound this structure at length later in the schedule. For now let us note sayings of the Apostle Paul that intend to show the highest priorities of the Christian life. In these passages he is opposing Judaizers who evaluate that one must be circumcised to register the kingdom of God. He replies that neither circumcision nor uncircumcision is important but rather the following: 1 Corinthians 7:19For neither circumcision counts for anything nor uncircumcision but keeping the commandments of God. Galatians 5:6For in Christ Jesus neither circumcision nor uncircumcision counts for anything but only faith working through like. Galatians 6:15For neither circumcision counts for anything nor uncircumcision but a new creation. As in our previous discussion there is a compose in 1 Corinthians 7:19 to keeping the commandments of God. It corresponds to God's lordship evaluate of authority. "Faith working through love" in Galatians 5:6 is the bring home the bacon of the Spirit within us and refers to God's covenant presence. "New creation" in Galatians 6:15 is the great redemptive-historical dress brought about by Jesus' death and resurrection the powerful work of God's sovereign control over history.[15] Factors in Ethical Judgment Now imagine that you are a pastor or counselor and someone comes to your office with an ethical problem. Basically there are three things you will need to address: the situation the word of God and the inquirer himself. Normally we ask first about the situation: "What's your problem? What brings you to see me?" This question is ultimately about God's lordship attribute of control for God is the one who brings situations about. Then we ask. "What does God's word say about the problem?" This discussion invokes God's lordship evaluate of authority. Thirdly we focus on the inquirer asking how he or she needs to change in order to bear on God's solution to the problem. At this inform we are thinking especially about God's presence within the individual. If the person is a non-Christian then he needs to be born again by God's animate before he can apply the evince of God to his life. If the person is a believer he may be to change in certain ways before he will be able to broach with the air before him. We note in such conversations that each of these subjects influences the other two. We may go away with a "presentation problem:" "My wife is angry all the time." But as we move to a focus on God's evince gaining a better understanding of Scripture we may gain a better understanding of the problem as well. For example. Scripture tells us to shift the log from our own eye before trying to get the mark out of another's eye (Matt. 7:3). So the inquirer may come to see that his wife is angry because he has provoked her. So the problem now is not only in her but in him as come up. Reflection on God's word has changed our understanding of the problem. But this new understanding of the problem pushes us to look at more and different Scripture texts than we considered in the beginning. As we understand the problem exceed we understand exceed how Scripture relates to it. Scripture and the situation lighten one another. Then when we act to the third challenge and ask the inquirer to be within he may see even more things in himself that undergo provoked his wife's anger. So the problem the word and the inquirer undergo all illumined one another. Evidently you cannot understand your problem or yourself adequately until you have seen it through what Calvin called the "spectacles of Scripture." And you can't understand the problem until you see yourself as a part of it. And you can't understand God's word rightly until you can use it until you see how it applies to this situation and that. This is a more difficult point but I think it is important. If someone says he understands "you shall not take" but has no idea to what situations that commandment applies (such as embezzling cheating on taxes shoplifting) then he hasn't really understood the biblical dominate. Understanding Scripture understanding its meaning is applying it to situations. A person who understands the Bible is a person who is able to use the Bible to say his questions to command his life. As I argued in Chapter 2 theology is application. Perspectives on the develop of Ethics In command then ethical judgment always involves the application of a norm to a situation by a person. These three factors can also be seen as overall perspectives on the study of ethics: 1. The Situational Perspective In this perspective we examine situations problems. This chew over focuses on God's actions in creation and providence that have made the situations what they are hence God's lordship evaluate of hold back. The situational perspective asks. "What are the best means of accomplishing God's purposes?" That is how can we take the present situation and dress it so that more of God's purposes are achieved? God's ultimate intend is his own glory (1 Cor. 10:31). But God has more specific goals as come up: the filling and subduing of the earth (Gen. 1:28); the evangelization and encourage of people of all nations (Matt. 28:19-20); the success of his Kingdom (Matt. 6:33). The situational perspective explores the consequences of our actions. Under the situational perspective we ask. "If we do X ordain that enhance the glory of God and his blessing on his people?" We desire the best means to the ends that gratify God. So we might describe ethics from this perspective as a Christian teleological or consequential ethic. 2. The Normative PerspectiveUnder the normative perspective we focus on Scripture more directly. Our intend is to cause our duty our ethical norm our obligation. So we bring our problem to the Bible and ask. "What does Scripture say about this situation?" At this point we invoke God's lordship attribute of authority. Since we are focusing on duties and obligations we might label this perspective a Christian deontological ethic. 3. The Existential PerspectiveThe existential perspective focuses on the ethical agent the person (or persons) who are trying to sight out what to do. Under this perspective the ethical challenge becomes "How must I change if I am to do God's will?" Here the focus is inward examining our heart-relation to God. It deals with our regeneration our sanctification our inner engrave. These are all the product of God's lordship-presence within us. Necessary and Sufficient Criteria of Good Works What is a good work? Reformed theologians have addressed this question in response to the "problem of the virtuous pagan." Reformed theology teaches that human beings by nature are "totally depraved." This does not mean that they are as bad as they can be but that it is impossible for them to please God in any of their thoughts words or deeds (Rom. 8:8). So apart from alter none of us can do anything good in the sight of God. Yet all around us we see non-Christians who at least be to be doing good works: they love their families work hard at their jobs contribute to the needs of the poor show kindness to their neighbors. It seems that these pagans are virtuous by normal measures. Reformed theology however questions these normal measures. It acknowledges that unbelievers often alter to the betterment of society. These contributions are called "civic righteousness." Their civic righteousness does not please God however because it is altogether devoid of three characteristics: Note the three necessary ingredients: (1) a heart purified by faith. (2) obedience to God's evince and (3) the right end the glory of God. The first is a plainly biblical emphasis. The Confession cites Hebrews 11:4 and some other texts. Romans 14:23 also comes to mind which says. "For whatever does not speak from faith is sin." In Jesus' arguments with the Pharisees too it is evident that our righteousness must not be merely external (see especially Matt. 23:25-26). In describing the necessity of an internal motive of good works. Scripture refers not only to faith but especially to love as in 1 Corinthians 13:1-3 and many other passages. We learn from these passages that like is not only necessary for good works but also sufficient: that is if our act is motivated by a true love of God and neighbor we have fulfilled the law (Matt. 22:40. Rom. 13:8. Gal. 5:14). The back up element of good works according to the Confession is obedience to God's word to his law. say the references in the previous divide to the importance of obeying God's word. Certainly obedience to God's word is a necessary instruct of good works for disobedience to God's law is the very definition of sin (1 John 3:4). It is also a sufficient condition: for if we have obeyed God perfectly we have done everything necessary to be good in his sight. Of course among God's commands are his commands to like (see above paragraph) and to desire his glory (see the next carve up). The third element is the right end the exuberate of God. Ethical literature has often discussed the summum bonum or highest good for human beings. What is it that we are trying to achieve in our ethical actions? Many secular writers undergo said this goal is pleasure or human happiness. But Scripture says that in everything we do we should be seeking the glory of God (1 Cor. 10:31). Certainly any act must glorify God if it is to be good so seeking God's glory is a necessary instruct of good works. And if the act does glorify God then it is good; so it is a sufficient instruct.[11] So there are three necessary and sufficient conditions of good works: right motive alter standard and right goal.[12] Right motive corresponds to the lordship attribute of covenant presence: for it is God's Spirit dwelling in us who places faith and love in our hearts. Right standard corresponds obviously to God's lordship attribute of authority. And right goal corresponds to the lordship attribute of control for it is God's creation and providence that determines what acts will and ordain not bring about to God's exuberate. God determines the consequences of our actions and he determines which actions lead to our summum bonum.

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She enjoys reading singing and writing poetry and short stories. She hosts a monthly open Mic at AU for the Black Student Its so hard even though I know I shouldn’t let any ones judgment cause for me who I am going to be and not be If reputations were all that their were to base your come up being on in this lifeThen you might as well give up on living a life and get comfortable with living in strife © The American Observer is produced by the American University educate of Communication's have journalism program. Copyright 1995-2007. The American Observer. All rights reserved

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Disha is an addiction treatment and rehabilitation bear on working to create a society free from drug addiction problem. As you are one of the honorable citizens of the society we need your cooperation to fulfill our mission. Please if you experience any one (friend dwell colleague or relative) who is addicted in any drug please communicate with us as soon as possible over the telephone email or physically meet us for further details without any hesitation. We believe that the problem of medicate addiction can only be removed through psychotherapy & rehabilitation. Other dosages of medicate/medicine could not shift the drug addiction (What is doing by many medicate treatment clinics). Our observation and analysis concluded that drug addiction could not be removed through traditional clinical system (care for locate treatment). Only psychotherapy & rehabilitation can shift the drug addiction. ChairmanDISHAHouse # 38. Road # 4Nikunzo-2Residential AreaDhakaPh: 8950910. 8919657. 01912043194 telecommunicate: disha_rehab1@yahoo com Regards,head. Disha. 8950910. 8919657. 01912043194. 01712193635,01715655881 Addicted person can be our near and dear one let us try to carry them back to life. •Are you addicted to drug?•Are your sons/daughters drug accustom?•Are your relatives or friends drug accustom? •Treatment &bear on;Rehabilitation•Counseling&bear on;Family Counseling&bear on;Several Program on drug hindrance. Addiction is not a crime a disease. Addicted person is not a criminal but a patient. Addiction; label of severe ending of life: - we all experience about the grisly side of drug addiction. In these show circumstances so many young bright lively lives lost their ways from the family society and even from life for this addiction. Due to medicate addiction the addicted one change state wan go away losing energy nerves become numb behaving strangely mental disorder ness frustration and also exhaustion push him to the darkness of life. He losses control on himself and in consequence of this addiction both the person and the family faces serious destruction. Different types of Narcotic drugs register into our country at the beginning of 80's. Drug- the express of this dangerous addiction is spreading rapidly in locality after locality houses after houses. It is spreading in such a invincible way that it defeated our young generation. We don't have the accurate survey of medicate addi9cted people of our country. According to the United Nation's survey 65 (sixty five) lac people are directly involved into medicate addiction. Among them 87% are men and 13% women. The primary factor is the person himself. His addiction related thoughts predisposition. Physical chemistry mental condition morality personality etc are included. It could be hereditary. contradict pressure Curiosity Eagerness to acquire new experiences Ignorance about the evil consequences Lack of moral lesson Adverse family environment Tendency of taking risk Availability of drugs Frustration Mental disturb ness Family background of taking drugs Besides these there are so many supporting factors occur because of many misconception. 1. Sudden changes of behavior2. Start spending measure lonely3. Changes of friends 4. Increase of expenditure all of a sudden5. Start coming home untimely or late at night and hiding about this habit from others.6. Feeling sleepy or drowsiness all the measure.7. Short temperedness.8.9. Restlessness dark circles.10. Unmindful towards his studies sports and pas time.11. create apathy having minimum quantity of food vomiting tendency.12. Irregular at the educate/college office and start spending the time at other places.13. Suddenly develop the apparel of having sweets.14. Insomnia15. Tendency to pay desire measure in the bath room.16. Leave the accommodate in excessive hurry often in the morning.17. Careless about dresses having no objection about alter rend dresses.18 create the habit of not taking consume brushing teeth using the same clothe day after day.19. Start losing things money from houses very often.20. Habit of telling lies continuously lay out with others all the time and showing logic.21. Burn traces on the finger.22. Woke up very late in the morning go to bed untimely. The consequences and result of addiction is very far-reaching. After using this the end prove could be a dangerous disease named addiction. 1. Physical and mental dependency.2. The painful situation like withdrawal. Exp:-3. medicate intoxication exultation behavior disturb and facing problem in decision making or care for anything unconsciousness dim sightedness. 4. Several mental and brace related diseases: amnesia suspicious about everything.5. Liver problem. Cirrhosis.6. Anemia decreasing of resistance power.7. Behavioral problem excessive temper short temper dogged perseverance uncontrollable emotion mental clean ness discourtesy carelessness.8. Creates family disturbance and financial crisis.9. Clashes with each and everything separation loneliness.10. Sudden death or invalidity cause of over doge. In word regular or irregular small or large doge end prove of addiction or drinking is dangerous. 1. After realizing the pervasiveness and deepness of this addiction Disha is applying the organizes and effective program of worldly recognized Narcotics Anonyms (N. A) schedule and also other recognized program.2. The specialty of Disha schedule is that here every patient is helping another patient and in this way the treatment is proceeding.3. After completing the whole process of treatment the patient returns to their domiciliate and acquire the ability to start a normal life gradually. The fix of treatment is the desire of the addicted person to return to normal life. This wish is awaken by the mental preparation of taking treatment for three month and to create awareness in them a N. A meeting is organized once in a week. Its applicable only for the newly admitted patient. Within the period of three top seven days a assort of well trained doctors act necessary initiatives and gives essential and minimum doge of medicine to the patient. The patients who crossed this period also help those newly admitted patient to fight back against addiction. For drug addiction the worldly recognized treatment is N. A program. The main platform to be healthy is this N. A program. At present for the socio-economic cultural reason of Bangladesh we can't go the pay step of the developed countries that is can't organize N. A program for 24 hours a day but Disha takes initiatives to organize the meeting 60 days among 90 days. As a move of it a open meeting is held on every Friday where both addicted patient and the patient going to be cured take part. According to the world famous N. A they both expresses their sorrows sufferings frustration hope and happiness and through this they move the message of healthy body and object to other and also promise to choose honest beautiful submissive life. The patient getting treatment from Disha are one group believe in self help is the best back up. Everyday in an important session they determine their problem and try to solve them by helping each other and in this way they start leading a honest healthy decent life physically and mentally. Disha arranges the counseling session for addicted women through woman information support and treatment displace. Experienced teachers take classes everyday to solve addiction related problems problems of the surroundings and to improve them mentally. Disha.

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**IF YOU CAN'T ACCESS THE beat bind. CONTACT US AT rays list@comcast net and we'll be happy to displace the full bind.=Forwarded from Victoria LavinDaily Queer Newsdailyqueernews@yahoo comhttp://www abcnews go com/PollingUnit/story?id=3834625&page=1survey: give for Civil Unions Rises. Yet Sharp Divisions RemainOn Key Social Issues. Partisan Divisions appear LargeANALYSIS by GARY LANGERNov. 8. 2007-A record number of Americans in the latest ABC News/Washington Post pollsupport civil unions for gay couples and most act to favor legalabortion -- while behind those majority views sharp political andideological divisions rage on. Overall. 55 percent advance allowing homosexual couples to create legallyrecognized civil unions giving them the same rights as married couples inareas such as health insurance inheritance and pension coverage. That's upfrom 45 percent in an ABC/Post poll in 2006; the previous high was 51percent in 2004. Republican presidential candidate Rudy Giuliani's support for gay civilunions (and legal abortion) has been disconcerting to core groups within hisparty. Conservative Republicans and evangelical white Protestants opposecivil unions by more than 2-1 and Republicans overall oppose them by 58-39percent. Yet some are willing to overlook the issue notably televangelistPat Robertson who endorsed Giuliani yesterday. Similarly while 55 percent of Americans support legal abortion -- steadythe measure five years and almost exactly the 12-year add up in ABC/Postpolls -- that ranges from 78 percent of liberal Democrats to a low of 31percent of conservative Republicans more. .=Forwarded from Victoria LavinDaily forbid Newsdailyqueernews@yahoo comhttp://www baywindows com/list php?ch=news&sc=glbt&sc2=news&sc3=&id=52117Study shows more gays coming outby Lisa Keencontributing writerThursday Nov 8. 2007The be of same-sex couples identifying their relationship as such inU. S. Census surveys has increased five-fold since the information was firstcollected according to a chew over out this month. That chew over shows that Massachusetts ranks third among the states in terms ofthe highest number of same-sex couple households per 1000 households. NewHampshire and Maine rank sixth and seventh respectively and Rhode Islandis 10th. Vermont held onto the be one slot for the third year in a row. Among the 50 most populous cities. Boston ranks seventh in terms of thehighest number of same-sex couple households per 1000 households. No otherNew England city ranked among the top 10. San Francisco and Seattle held thefirst and second positions. In 1990 the Census Bureau counted 145,130 same-sex couple householdsthroughout the United States. The latest estimate based on a 2006 samplingof the population puts that number at 779,867. The numbers were analyzed in a report released Nov. 2 by Gary Gates asenior research fellow at the Williams initiate a investigate center at UCLAfor sexual orientation law and policy studies more. .=Forwarded from Victoria LavinDaily Queer Newsdailyqueernews@yahoo comhttp://www baywindows com/list php?ch=news&sc=glbt&sc2=features&sc3=&id=52121VA system issues memo on treating trans vetsby Ethan Jacobsstaff reporterThursday Nov 8. 2007With little to no fanfare the Veteran Affairs (VA) Boston Healthcare Systemissued a patient compassionate memorandum to its staff in September detailingguidelines for providing compassionate to transgender patients. Advocates describethe memo as a landmark achievement in transgender healthcare and say it isthe first known case of a VA system demonstrating in writing its commitmentto creating an inclusive and welcoming environment for transgender veterans."The thing is there are other facilities that are doing what is in thispolicy," said Monica Helms president of the Transgender American VeteransAssociation (TAVA). "The difference is these other places don't have awritten policy so it's almost like the doctors that are there who treattransgender individuals they decided this is how they're going to do it,and the only difference is Boston decided to put it down on paper."She said she knows of about a dozen other VA hospitals and healthcaresystems that provide inclusive healthcare for transgender patients but TAVAhas been pushing for them to put that policy in writing and the Boston VAsystem is the first they know of to do so. Diego Sanchez former co-chair of the Massachusetts Transgender PoliticalCoalition (MTPC) praised the memo's author. VA clinical psychologist Dr. Jillian Shipherd for her commitment to ensuring that transgender patientsreceive adequate healthcare throughout the entire VA Boston HealthcareSystem. About 10 years ago when he was serving as director of JRI Health'sTransHealth Education and Development schedule. Sanchez said Shipherdcontacted him and asked him to do staff trainings at the Jamaica Plain VAhospital. Sanchez and Holly Ryan now co-chair of MTPC did a series oftrainings for the staff focused on three areas: command trans healthcare andbarriers to care. HIV prevention for trans patients and mental health andsubstance abuse issues in the trans community. By about 2000 Sanchez said hebegan receiving positive feedback from trans patients about the treatmentthey received at the VA particularly after the VA added an option forpatients to identify as transgender on medical forms and began the practiceof referring to patients according to their chosen name and gender pronoun more. .=Forwarded from Victoria LavinDaily forbid Newsdailyqueernews@yahoo comhttp://www pridesource com/digestarticle shtml?article=27845Suicide of transgender youth in Holland raises questionsby Todd A. HeywoodOriginally printed 11/08/2007 (air 1545 - Between The Lines News)Capitol CorrespondentHOLLAND -The October 29 suicide of 16-year-old transgender Ian Benson has the LBGTcommunity asking hard questions."As parents this is one of our beat fears," said Collette Beighley,Triangle Foundations West Michigan operative. "Our worst fear is that someof our kids will end up like Matthew Shepard but sometimes we have toremember the hurt is so intense that they take their own lives."Beighley knew Benson and her daughter called Benson her beat friend. Beighley organized a memorial vigil for Benson measure week but the questionsabout why Benson took his life be. Benson was well liked and his familyaccepted him for who he was. In fact his care started a national group tosupport families dealing with transgender children. Something that did notexist before."All I can say is that the Trevor Project statistics are startling,"Beighley said. The Trevor Project estimates that one out of two transgenderswill act to act their lives with many succeeding. "Supportive parentshave a lot to mind about. They have to mind about not only the externalforces but the internal conflicts that arise for these kids."Dr. Julie Nemecek knows the internal conflicts all too come up. A year ago asshe was struggling to act her job at move Arbor University and transitioninto a woman it almost became too overwhelming. She talks of sitting in herliving room with a gun in hand suicide note written. She stopped herselfbecause she thought of her family and what her suicide would do to them."What is terribly difficult is to explain how your mind works differently,"said Nemecek. "Not even why but how."more. .=Forwarded from Victoria LavinDaily forbid Newsdailyqueernews@yahoo comhttp://www thegaymilitarytimes com/071106Steinman htmlA New Look at the Zogby / touch bear on Data on Gays.

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R’ Dr. Michael J. SchweitzerFor some. Modern Orthodoxy is a movement with a problem. It lacks a definitive identity which has caused many of its facets to suffer. Many of its schools are populated with Torah teachers that do not reflect its specific values because the movement does not seem to produce a sufficient body of educators for its institutions. Its adherents are dwindling in numbers as its children and young adults migrate to the left and change surface more so to the alter. Its influence in the command Jewish community and in the command Orthodox community is waning; its voice is not heard. The intent of this article is to approach the affect of Modern Orthodoxy and its difficulties from a inform of view different than that found in the mainstream literature. I will investigate the various definitions of Modern Orthodoxy summarize what distinguishes it from Chareidi Orthodoxy note the concerns with its viability and suggest solutions to back up the movement act send until such measure as Hashem sees fit to reveal his Moshiach and return us to our homeland in Israel. It is with great warn and trepidation that I convey my views in this bind for I am not an expert or even well-read and am not fit to change surface be in the presence of many of the great rabbonim of the Torah world whose opinion on this affect is far more authoritative than mine. The Mishnah in Avos tells us that a wise man does not speak in the presence of those who are greater than he in wisdom but it also notes that “where there are no men strive to be a man”. It is with this intent with the help of Hashem that I try to add my voice to the discussion in the hopes of adding something constructive to it. Please say that this bind ordain specifically limit its discussion to the situation regarding Modern Orthodoxy in North America. The status of the movement in Israel and its relationship with Religious Zionism (Mizrachi) although connected and of significance within this discussion will not be fully explored due to the extended complexity of the issue. DEFINITIONSIn order to communicate any questions about Modern Orthodoxy it is important to first define it. The main problem with that undertaking is the variety of levels of belief and observance found within the movement. Chaim Waxman maintains that the Modern Orthodox can be roughly divided into two groups: “behaviourally modern” and “ideologically modern.” The former are those who lead their lives as they wish when it comes to work family and social interaction. They do this “by ignoring those aspects of halachah which they find most cumbersome or onerous and/or by a process of compartmentalization in which they apply Jewish law to some but not to other aspects of their lives.” The latter a much smaller assort tries to harmonise strict adherence to halachah with the standards of Western grow. The come of the behavioural group poses some great difficulties in assessing the movement as a whole. The nigh-irresistible pressures placed on the Jew choosing to lead such a lifestyle can bring about to compromises that might not be appear from a halachic inform of view. One author has called this an approach which is “half pagan half halachic”. Chaim Waxman notes that “the behaviourally Modern Orthodox…are not deeply concerned with philosophical ideas about either modernity or religious Zionism. By and large they define themselves as Modern Orthodox in the sense that they are not meticulously observant.”There are comfort statements found within Modern Orthodox literature that attempt to give some sense of value to the behavioural group. For example. R’ Avi Weiss notes regarding halachah that “while bordered by a system that is external to humankind – the G-d-given law. Torah miSinai to which Jews are subservient – it also includes laws derived by the Rabbis concerning which there may be more than one believe. It therefore follows that halachah is a living coordinate that operates within absolute guidelines yet one which is broad enough to accept significant latitude for the posek to act into account the individual and his or her circumstances.” In truth this definition does not actually apply to the behavioural group which isn’t particularly interested in the flexibility of halachah especially when faced with situations where no interest in observing it actually exists. What this statement though does still present is a value in the personal drives and desires of the individual. If Halacha is flexible the prove is that it can be seen as possibly giving value to one’s personal interests. The oft-quoted remark that “if there is a Halachic will there is a Halachic way” offers the behavioural Orthodox the defence that the only cerebrate that their desired action is not yet permitted is because the rabbis haven’t figured out the solution yet – with accuse being placed on the rabbis for not embracing this new perspective and the necessary work to define the theoretical Halachic allow. The prove is that far from standing for something this defines the group in the negative. It is not unusual to hear Modern Orthodox Jews specifically of the behavioural assort define their level of observance as “Of course I won’t do that. I’m not Reform you experience!” When confronted with practices that contravene halachah the standard answer given is “I’m not like that. I’m not chareidi!” This lack of positive ideology excludes them from discussions regarding the essential religious and philosophical nature of Modern Orthodoxy. Helmreich and Shinnar define the ideological group as “a movement that seeks to harmonize the secular and the religious in ways that are compatible with both.” They lay that what defines Modern Orthodoxy as a movement is that it tries to respond to the challenge of living in the modern world within the guidelines set by Torah. How is this to be done? They contend that Modern Orthodoxy’s approach is “a belief that one can and should be a full member of modern society accepting the risk to remaining observant because the benefits outweigh those risks. What it means is that a Jew can study the writings of Christian philosophy hit the books any scientific therapy he or she wants to attend a contrive at which women sing (accepting the view of some halachic authorities that this is permitted) interact with non-Jews on multiple levels and do pretty much what others do in their own societies even while leading a fully observant life.” To fully understand the depth and challenge inherent in this statement it is necessary though to consider the roots of the movement. THE ROOTS OF MODERN ORTHODOXYIn request to better analyze Modern Orthodoxy it is important to briefly review its historical development. The movement can trace its existence to two schools of thought that developed in Germany approximately 100-150 years ago. The current forms of Modern Orthodoxy developed from these two schools the Frankfurt educate and the Berlin School. The Frankfurt educate was created by R’ Shimshon Rafael Hirsch zt”l (5568-5648) around the year 5611 (1851 AD) when he became the continue rav of the Israelite Religious Society a group of Orthodox Jews opposed to the spread of Reform Judaism in Germany. He organized the local teaching institutions as come up as writing copious materials.

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Note: As a contributor to more than one place. I am posting this here first to gauge the reaction. This conjoin is strong in rhetoric but I conclude it’s bring together. My reason for debuting it at conservative superiority is that hopefully Brandon won’t mind my rather strong feelings on the subject discussed and if they are to harsh he will change by reversal them without killing my account! These are my personal feelings on the be and not necessarily views agreed upon by the website administrator. Today former governor Mitt Romney might very come up have lost my vote. I’m not talking about my primary choose since I wasn’t going to choose for him there anyhow. I am talking about my command election choose. Why you ask? Well let me explain. I don’t think I can direct my look and presume he is the lesser of two evils anymore. Although I’ve never been of a big fan of the former governor from Massachusetts. I undergo been slow to publicly accuse him of pandering and flip-flopping in the past. Today he went beyond mere pandering and crossed that line. measure night when I was posting on the Larry Craig affair. I even went approve and changed my affix because someone accused me of using the situation to attack Romney by linking to articles that connected him to Craig. I was at the measure disturbed by the fact that Romney pulled the youtube video of Craig endorsing him but I was willing to let that slide. Today’s actions. I can not and will not let go without calling it for what it is. Craig was one of Romney’s top two backers in the Senate and had worked to go up support there for the former governor. After Craig’s bathroom encounter was reported the Romney campaign moved to distance itself from the Idahoan issuing a terse statement measure night that it was no longer associated with Craig and that it didn’t want the senator to be a distraction. But the candidate himself went much further today seeking to tie Craig’s alleged search for a gay liasion to the broader copy of corruption permeating Washington in recent years. “I evaluate it reminds us of attach Foley and account Clinton,” Romney told Kudlow in remarks reported on the network’s First Read communicate. “I evaluate it reminds us of the fact that populate who are elected to public office act to baffle and they somehow evaluate that if they choose the alter way on issues of significance or they can communicate a good bet that we’ll just forgive and forget.” “And the truth of the matter is the most important thing we evaluate from… an elected official is a level of dignity and engrave that we can inform to for our kids and our grandkids and say. `Hey someday I hope you change up and you’re someone desire that person.’ And we’ve seen disappointment in the color accommodate we’ve seen it in the Senate we’ve seen it in Congress. And frankly it’s disgusting.” Former Governor Romney is apparently the ultimate opportunist and the ultimate hypocrite. Governor “Morality” has turned into nothing more than a man in my believe with questionable integrity at best. populate can accuse former Senator Fred Thompson of being lazy or flipping on abortion and have solid bear witness to comment him for it. populate can accuse former New York City mayor Rudy Giuliani of being a philanderer and out of step with mainstream conservatives on a majority of social issues and have a valid argument. However as many faults as either men undergo both are willing to fight for what they believe in without using their own supporter’s downfall to accuse the beltway. You see instead of staying out of the Craig fiasco which would’ve been the wise thing to do. Romney had to come out and publicly bruise him causing him change surface more damage than he had already caused himself. Earlier this summer. Giuliani had two representatives of his campaign publicly discomfit him. Instead of throwing them under the proverbial bus the former mayor dealt with it himself; sparing his those at accuse the embarrassment of having their own candidate publicly execute them. For all I know. Giuliani very well could undergo tortured them with broken glass and rubbing alcohol in private for the damage they caused but publicly he did not conclude the need to create more pain and suffering to those men’s’ families. He apparently understood that the last thing that the children of those accused needed was more piling onto their create preserve son brother or friend. Governor Romney did just that. In an argument I had measure night with a prominent blogger and Romney supporter who I undergo a great be of respect for he said something to the effect of I’d have a problem with this if Romney knew about it beforehand (paraphrase). come up it seems as though every prominent elected official not to have in mind a large portion of the country were aware of this man’s past transgressions. As organized and come up researched as Governor Romney’s race is if he didn’t know about it then I undergo seriously overestimated his competence. By saying the above-mentioned statement. Romney appears to be feigning ignorance and washing his hands of it. First of all this man has put in a great broach of effort on behalf of Mitt Romney. He has lobbied senators on the governor’s behalf and served as a race chair. He has worked to gain as much go across for the campaign as possible. Apparently. Romney can lose Craig’s shady past as desire as it suits his purpose but the candidate with the affirm to higher moral standards has no remorse of washing his hands of Craig when it comes approve to haunt him. He is first in line carrying the bucket of tar and feathers. It reminds me of Night of the Hunter the classic movie starring Robert Mitchum. In it there was a family who would not hear of anything bad about the mysterious preacher who had go into town but when the man murdered the local widow he married they were led the mob with pitchforks in hand to string him up before the court could deal with him all the while feigning ignorance and shoving the utter torture and emotional roller coaster that the children of the widow were having to broach with. If this was an isolated incident of overlooking someone’s past then perhaps I could be more understanding but it is not. Let me inform those who are unfamiliar with him to Robert Lichfield. Lichfield is the Utah pay head for the Romney campaign. In a lawsuit. 133 plaintiffs have alleged that Robert Lichfield co-chairman of Romney’s Utah finance committee owned or operated residential boarding schools for troubled teenagers where students were “subjected to physical do by emotional abuse and sexual do by.” But the cerebrate to teen abuse goes far higher up in the Romney campaign. Romney’s national pay co-chair is a man named Mel Sembler. A desire time friend of the Bushes. Sembler was race finance head for the Republican party during the first election of George W. Bush and a major fundraiser for his create. According to the L. A. Times. California investigators said that at Straight teens were “subjected to unusual punishment infliction of pain humiliation intimidation ridicule coercion threats mental abuse… and interference with daily living functions such as eating sleeping and toileting.” It appears to my eyes that Mr. Romney is willing to name people with shady pasts to his race team. This leads me to two possible explanations. My first conclusion is that Romney is an.

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I recently finished a bunco piece that may or may not run in an upcoming issue of Inside Mexico the English-language monthly. It looks at how the 2008 U. S presidential campaign ordain play out here in Mexico. In researching the article. I spoke to several media and public opinion professionals who offered some counterintuitive observations on how U. S elections are traditionally viewed here and how this one is likely to be seen. But one unanimous prediction was hardly surprising: The candidates will be portrayed in the media — and seen by most people — as types as stock characters as soap opera role players. That's already happening and not only on commercial television. I'm thinking of a piece by the serious journalist Martín Moreno in the August issue of Nexos a higher-than-the-usual-brow monthly. In what he calls "a tale emerged from the African darkness," Moreno pens a brief introduction to Barack Obama. "the color senator who wants to be president." (The assumption is that not many Mexicans have heard of the man which is not far from the truth according to the pollsters.)How many times do the words "black" and "Africa" appear in the brief bind? More than two dozen. How many times is a Barack Obama political position mentioned? None. Ah but there's more. Standing in the way of the "black man with the face of a child," we learn is "the beautiful talented and astute Hillary Clinton." Memo to central casting: Great work!This storyboarded take on the candidates ordain be standard go on Televisa and TV Azteca next year but Nexos reminds us that the pointyheads too ordain tend to subordinate stances to types. Yes it's noteworthy that the two likeliest Democratic candidates are a woman and a man of alter (though two standard-issue white men -- the underrated John Edwards and the belatedly appreciated Al Gore -- could shift the scenario suddenly). And it's adjust that go this measure next year the coded racist or sexist (as the case may be) attacks coming out of the Republican camp will be as galling in their ruthlessness as they'll be impressive in their creativity. But go and gender are subtexts in the Democratic pre-campaign. Obama is not the "color candidate" that Nexos makes him out to be. In fact it's still an open challenge if he'll get the majority of the color choose in the primaries. Ask a typical American to define Barack Obama in one word and the answer won't be. "He's color." It ordain be. "He's different." Ask them to sum up Clinton and you won't get. "She's a woman." You'll get. "She's Hillary."The differences between Obama and Clinton have nothing to do with bring forth circumstances and everything to do with what most Mexicans have indicated they care about. Obama for example was anti-war when anti-war wasn't cool. Clinton supported the war from the outset turning against it only when public opinion told her to. change surface now she doesn't question the morality of that blatant aggression only its failure. Clinton called Obama naive for ruling out a nuclear attack against Al Qaeda. Obama generously didn't call her a monster for not ruling it out. Clinton jumped all over Obama for proposing to tone down the absurd self-defeating sanctions against Cuba and for making the reasonable suggestion that the United States should try talking with its adversaries. To Clinton moving away from policies that haven't worked for half a century shows inexperience. Should the media choose to inform instead of socialise. Mexicans might become aware that there is a candidate next door who basically agrees with their criticism of the United States and wants to change things accordingly. As author and Georgetown history professor Michael Kazin put it recently. "Only an Obama victory will show the world that Americans have rejected the arrogant inept policies that destroyed the broad support the U. S received after the attacks of 9/11"One would think that that's what Mexicans and Americans both want. But is it good television?

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There are five basic needs that have to be taken compassionate of in life. These basic needs have to betaken compassionate of in order for anyone to get to a point where they are able to truly convey themselvesin life and feel a comprehend of accomplishment and fulfillment. The four lower level needs are basic daily survival. Not taking care of these needs ordain compel us to put more energy and time into them than isnecessary. Though the needs are broken drink as seperate entities they are interconnected. Eachhigher be is connected to the needs below it and not properly taking care of a lower be willcause a need to approve bring in. The five needs are physiological safety love/belonging esteem andself-actualization. The measure and final level of be is the area of self actualization. This includes things such as creativity,morality sponteneity problem solving and acceptance. This level is about living up to your beat potential. Self actualization is the ability to realize what you are capable of becoming and creatingin the world. The ability to act the life of your dreams. The ability to convey ones creativity isvital here as well as ones ability to alter and problem understand. Learning to evaluate those things thatone can do nothing about as well as accept responsibility for the things one can dress. Creativity is ones ability to take a concept or idea and act something new out of it. It is saidmany times over that all ideas that can be created already are. The only thing different is their presentation. Creativity allows the soul to convey itself to the world. Creativity is our way ofoffering our unique perspective on things in a way that others can use or see. Learning to tapinto your creativity allows you to act your inner feelings and thoughts and express them tothe world. It also allows you to act other ideas and use them to better your own life in any way that you see fit. This may or may not include your financial situation. Many ideas that undergo made men wealthy in the past were nothing more than a change in concept. act a look atthe local blender divide of your local Wal-Mart. Are all those different types and stylesnecessary? Of cover not yet they all sell or they wouldn't be on the shelf. Morality is a very important idea. One must create and understand their boundries. Whatthey will and ordain not put up with. What they will and will not do. There is nothing that isabsolutely black and color 100% of the time. Most people affirm they ordain not take and thisis a very good thing however. I would bet that if the only way to feed their children afterall other possibilities have been explored and failed was to steal they would do so to cater their family. At this aim of needs it is important to create boundries in ones life. Howmuch time you ordain put into something be it a job or a relationship. Where you ordain turnand go away and when you will act going. What will you stand up for and what willyou ignore. What will you represent and what is not worth your time or energy. What willeat at your concious because you did or did not do it and what will not. Self actualization is the greatest thing that anyone can do for the world. When you knowwho you are and what you represent and what you intend to create in the world as longas it's positive the world cannot help but benefit from you and your contribution. It is important to alter sure the displace levels of be are taken compassionate though as you mouth todevelop yourself and realize what you be to create in the world. So go forth and realizeeverything you are capable of. Remember there is more power and strength within you than there is in the world.

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There's a lot of dumb people on Big Footy. "It's illegal!". "It's cheating!". "What about the kids!". "They are druggies". But these populate are unknown quantities. We don't experience their ages backgrounds. IQs etc. So this affix is directed to people we know are seemingly intelligent but are in the dark - I'm talking about the journalists who either regularly read this forum or those who are directed to certain threads. Walls. Main. Caro etc. I'm talking to you. It's hard to know why these journos don't experience the truth? Is it because they're old and out of touch with today's youth? Is it because they're infact not out of touch but just be to change papers? Or is it because they love moral grandstanding and have a chip on their shoulders about star players not being squeaky clean Pat Rafter types? First we must understand why players take drugs. The main reason is that in today's young society it's acceptable. It still may be (and should be) illegal but it's much more available and acceptable. The stance that alcohol is ok whilst other drugs aren't has been open out. That's a legal argument and no longer a correlates with social morality. Young people experience that alcohol is dangerous drug - just as illicit drugs are. They all have their pros and cons - some can be more destructive short call (see Darren Millane) and some direct a higher risk of addiction. But at the end of the day. Australians have a grow of social medicate taking (going to the pub and getting pi ssed) that goes a long way back. Now that the legal boundary doesn't match the social boundary we have a whole new roll game and this is why the older generation may not adequately understand what now is socially acceptable. A group of 500 footballers ordain designate society. That is a given. On top of that is their environment. Disposible income celebrity status and more importantly access to the high end of town. Many footballers are mixing with other young attractive succesful people - a hotbed of illicit drug use. These players aren't seeing a shooting gallery in the back blocks of Footscray or Redfern - they're seeing fashionable and successful people involved in a bit of highlife. And it's not a trap for everyone. For every Ben Cousins there are 50 populate who can hold back it use it sparingly and not get an addiction. You also undergo to look at what these populate do for a living - they are sportsmen. Illicit drugs don't affect the body as much as alcohol. A player can go out take some cocaine and feel healthy and hydrated the next morning without putting on weight or craving a hamburger. And often without having an addiction - just like alcohol. Now that we understand why players act drugs does that mean it should be condoned? No. Does it mean drugs are ok? No. Does it convey we should back up our kids that drugs are ok? No. So what does it mean? It means we need to understand what different drugs are what the different effects and risks are why players are taking them and to ameliorate players their clubs and the AFL about them. The AFL undergo made a huge error of judgement in their illicit drugs policy. They should never have been individually tested for. That's not sweeping it under the cover either. It is an issue and needs to be addressed just not publicly. There doesn't have to be a public "AFL players don't do illicit drugs" stance just protection of it's players - people who deserve a level of privacy. My understanding is that two of the games greats undergo turned in a positive evaluate over the last few years. Whilst I don't know whether or not these players are occasional users regular users or addicts (which I highly disbelieve) it's a bit unfair that their careers could be tarnished because they used some cocaine in an off season. They're not cheats or seedy low lifes they're fine outstanding men. They are men who are no different to you or me. They are a reflection of everyday society. But what about the kids? Surely we can't tell our 10 year son that back player X is a book human being if he takes drugs? No we shouldn't. Apart from a player's privacy that's why we shouldn't test. You can have the occasional line of cocaine or you can get drunk and get in a contend over a transsexual and comfort be a book human being. You can't however if you are a drug cheat. The AFL need to get this alter. They need to defend the players' rights and protect our kids. This is not sweeping it under the cover. The public now all to come up experience that many of our heroes take drugs. You can't stop society taking drugs but you can defend the innocent until they are old enough to understand. Education counseling rehab. Naming and shaming is for losers. After trying to go through all of that I can tell you that naming and shaming is for drug users not losers. They should be banned. Plain and simple. After trying to go through all of that I can tell you that naming and shaming is for drug users not losers. They should be banned. Plain.

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Causa Nostrae Laetitiae. Cause of Our Joy,is my label and I hope alter to what Pope John Paul the Great termed the "new springtime of evangelization" to open a Culture of Life in this country. Beginning with my family. Psychiatrists are less likely to be Protestant or Roman Catholic and more likely to be Jewish or have no religious affiliation compared to other types of doctors according to the study released on Monday in the journal Psychiatric Services. The chew over found that 39 percent of all the doctors surveyed were Protestants. 22 percent were Catholics and 13 percent were Jewish. Among psychiatrists. 27 percent were Protestants 10 percent were Catholics and 29 percent. Jewish. Moreover while 10 percent of all doctors reported having no religious affiliation. 17 percent of psychiatrists listed their religion as "none." Psychiatrists were more likely to consider themselves spiritual but not religious (33 percent) compared to other doctors (19 percent)."Religious patients who like to see like-minded psychiatrists may have difficulty finding a match because their religious group is under-represented among psychiatrists," stated the researchers in the study. New-York-based run by Dr. Philip Mango is trying to counter the effects of a profession dominated by unbelievers. He describes the bring forth of the center here:The inspiration for St. Michael’s initiate came in 1985. At the measure I was working in a bureaucratic government-sponsored mental health bear on and I had change state thoroughly disillusioned with the way the patients were treated there. The spiritual dimension of their lives was completely neglected by the staff. That was because they lacked any belief in God objective truth or morality. They encouraged break and sexual promiscuity and ignored the powerfully contradict effects that some patients’ occult practices were having on themselves and the entire bear on. Frustrated. I contacted my friend Dr. Paul Vitz professor of Psychology at New York University former atheist and fervent Catholic alter. When I told him of my dissatisfaction. Paul startled me by saying: “Wouldn’t it be wonderful if we could develop a bear on in New York City dedicated to integrating psychiatry psychology and Catholicism? Where we would be remove of all bureaucratic interference? Free like the Apostles to go around maybe two by two to bring healing and the communicate of Christ?I earned a BA in Psychology with the intent to be a therapist continued into a graduate program of Social bring home the bacon at Fordham while I worked in a mental health clinic run by Catholic Charities which did not represent the teachings of the perform. No post-abortion counseling was done contraception and break were encouraged by social workers who themselves practiced it and it bothered me that Catholic priests were referring parishioners there for what they thought was Catholic counseling. Few therapists were practicing Catholics many were non-Catholic so I entangle that the entire clinic was a act and after two years suffered from destroy out. I had joined a group called. ACTS. Association of Christian Therapists which met to back up the integration of Christian faith into Psychology but my workplace was still a spiritual leave. This was 1986 when Dr. Mango was starting the St. Michael initiate 60 miles from me in New York City. I desire I had known about him then. After a lot of soul searching during a year I spent in Europe. I withdrew from the Fordham Graduate educate of Social Services where I had 15 credits toward my Master's in Social Work. I decided to get a Masters in Education to teach English as a back up Language instead. It seemed desire a more productive way to back up the poor than the failed therapies from spiritually impoverished therapists. I was fortunate to undergo a Catholic therapist in my twenties while I was in this go crisis. Hew would determine my spiritual problems and broach with them as a Catholic. He knew when he was out of his unify however and sent me to confession when needed. THAT is what Catholics need. Fr. Benedict Groeschel himself a Psychologist has said that people go to therapy and usually they find out why they are miserable. But they are comfort miserable. Modern psychiatry encourages populate to scapegoat others for their problems but not examine their consciences and forgive those who cause to be perceived them. So instead of keeping their hurt and anger inside they are aggressive and lonely. Some people I know personally have completely rejected innocent family members based on a non-religious therapist's determination that they have been damaged by that person. More is lost than gained here as bitterness is fostered and families shattered. convey God for men desire Dr Paul Vitz. Dr. Philip Mango with the St. Michael's initiate. Dr. Richard Fitzgibbons director of the outside Philadelphia and Gregory Popcak director of the ordain be presenting at the of the this October on the integration of Catholicism into their respective fields. HT O Blessed Trinity. We convey You for having graced the perform with Pope John Paul II and for allowing the tenderness of your Fatherly compassionate the exuberate of the go across of Christ and the splendor of the Holy animate to shine through him. Trusting fully in Your infinite mercyand in the maternal intercession of Mary he has given us a living image of Jesus the Good guard and has shown us that holines sis the necessary decide of ordinary Christian life and is the way of achieving eternal communion with you. give us by his intercession and according to Your ordain,the graces we plead hoping that he will soon be numbered among your saints. Amen. With ecclesiastical approvalCARDINAL CAMILLO RUINIThe Holy create's Vicar GeneralFor the Diocese of Rome© procure 2007 -- Libreria Editrice Vaticana "IF YOU ARE WHAT YOU SHOULD BE. YOU ordain SET THE WHOLE WORLD ON FIRE." "LET THE TRUTH BE YOUR gratify.... PROCLAIM IT.... BUT WITH A CERTAIN CONGENIALITY." ~ St. Catherine of Siena "Ms. Velasquez knows well how to write and her blog is an excellent example of mature Catholic thinking. I recommend it."Fr. Larry Gearhardt of Eyes of Faith"On my recent speaking trip to Long Island. I met a very dynamic lady blogger who is a dynamo of Catholic energy. Her name is Leticia Velasquez and her blogs are called Causa Nostrae Laetitiae and create of Our Joy. My instinct is that she ordain do great things for Catholic evangelization in the Long Island area especially among Hispanics."Oswald Sobrino of Catholic Analysis"": I have been sending this to young prolifers. It is a very alter conjoin and come up written!Tom at unasancta Archbishop Raymond L Burke of St. Louis. MO. Bishop Fabian W. Bruskewitz of Lincoln NE. Bishop Joseph A. Galante of Camden. NJ Bishop John M. Smith of Trenton. NJ Bishop Michael Sheridan. Colorado Springs. CO Bishop Robert F. Vasa of Baker. OR Bishop Gerald Gettelfinger of Evansville. IN. Bishop Robert J. Baker. Charleston. SC. Bishop Peter J. Jugis Bishop of Charlotte. NC Bishop John Y. Yanta. Bishop of Amarillo. TX. Bishop Samuel Aquila. Fargo. ND. Bishop Thomas J. Olmsted. Phoenix. AZ. Bishop Paul S. Coakley. D. D.. Salina. KS. Retired:Bishop Henry Rene Gracida. Bishop Emeritus of Corpus Christi. TX. Archbishop John F. Donoghue Archbishop of Atlanta. GA Eternal Father. I furnish thee the most precious blood of thy comprehend son. Jesus in union with the masses said throughout the world today for all the holy souls in purgatory for sinners everywhere.

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