Title: Summer evening
Medium: Oil on canvas
Size: 6 in. x 8in.
“Bankers own the earth; take it away from them but leave them with the power to create credit; and, with a flick of a pen, they will create enough money to buy it back again...If you want to be slaves of bankers and pay the cost of your own slavery, then let the bankers control money and control credit.” --Sir Josiah Stamp, Director, Bank of England, 1940
"Permit me to issue and control the money of the nation and I care not who makes its laws." --Mayer Amsched Rothschild
If we were starting for a people just at the beginning of the constitution of a society, and someone suggested, 'Well, the best way of creating the money, and putting it in, is to combine it with the function of providing a competitive profit-making market for borrowing and lending' - it would be regarded as idiotic!
"The good news is that the solution isn't new or radical. America used to do it...throughout American history politicians have fought with big bankers over it. But this aspect of our history has now been erased from history books." --Bill Still
“Sin is also from God. The more you sin, the stronger is your repentance, the closer to God you become.” --the filthy "monk" Rasputin
Rasputin's first recognized appearance among Orthodox Churchmen was at a Siberian Academy of Theology. He was in a discussion with a group of seminarians when their teacher and the academy's rector Father Feofan entered the room unnoticed. The seminarians had already recognized how easily Rasputin grasped the Holy Scriptures while they toiled over their books studying their meanings.
Soon, with all the students eagerly listening, Father Feofan and Rasputin were discussing sin. Father Feofan mentioned that Rasputin had said that "sin is indispensable before God." Then the priest inquired how could that be when the Savior and the saints of the Orthodox Church had denounced sin as the Devil's work.
Rasputin replied, addressing the priest as "little father", "Our Savior and the church fathers did denounce sin as being the work of the Evil One, but," Rasputin went on to ask, "how can sin be erased without sincere repentance? And, sincere repentance only comes after one has sinned."
Rasputin paused a minute and then continued in a thundering voice of an angered peasant to say: "Take away your Scriptures and your useless pondering over them. Accept life as it is, as God gave it to us. Stop worrying about where sin comes from, and how many prayers a man must say to escape it, or how long he must fast. Sin, and then you can truly repent. But, if after doing all these things sin still lurks in your heart, prayers do no good. You still remain a hypocrite. The filth must be gotten rid of. ...do you hear, little father? Only then will your savour be well pleasing to the Lord." --from here
"He [Rasputin] also maintained that sin and repentance were interdependent and necessary to salvation. Thus, he claimed that yielding to temptation (and, for him personally, this meant sex and alcohol), even for the purposes of humiliation (so as to dispel the sin of vanity), was needed to proceed to repentance and salvation."
"After fifty years of the progressive/modernist hijacking of Vatican II, the persistence of the papal magisterium has payed off. The Holy Father has the controls and is promoting effectively his teaching on “reform in continuity.” This period is critical because the traditionalists have revamped the modernist myth that the Council was a rupture with Tradition and are attempting to co-opt Pope Benedict’s reform and turn the Church into a little elitist sect."
--Fr. Angelo in his post Caught in the Vortex of his own Making at Mary Victrix
"Invited to meet Peter Jackson, the Tolkien family preferred not to. Why? "They eviscerated the book by making it an action movie for young people aged 15 to 25," Christopher says regretfully. "And it seems that The Hobbit will be the same kind of film."
This divorce has been systematically driven by the logic of Hollywood. "Tolkien has become a monster, devoured by his own popularity and absorbed into the absurdity of our time," Christopher Tolkien observes sadly. "The chasm between the beauty and seriousness of the work, and what it has become, has overwhelmed me. The commercialization has reduced the aesthetic and philosophical impact of the creation to nothing. There is only one solution for me: to turn my head away.""
"The Four Evangelists stand at the centre of the altarpiece and are pouring the contents of four great bags into a grinder. From the left to right: Mark (with the lion's head), Matthew (in angel form), John (eagle's head) and Luke (bull's head). They are grinding quotes from the Gospels (on the white strips) that refer to man's creation from the Word -- 'In the beginning was the Word.' Symbolically, the apostles' words undergo a transformation -- the four strips become one, and this one strip joins with the figure of the Christ Child in a chalice. the mill, normally used for the manufacture of food, points to the scene's meaning: through the grinding stone the Word becomes flesh, from the grinding stone comes the food of life, and in the grinding stone Christ is sacrificed." -- Edward Norman, The Roman Catholic Church: An Illustrated History
"Coxon reminds me of a former friend of mine who couldn't understand why people would spend hours arguing about some obscure (to her) plot point, such as "Who is John Connor's real father?" (That question was answered on this blog, by the way.) But the catch was that she perceived our discussions as something we would do instead of "just enjoying the movie." So she was taken aback when we replied, practically in chorus, "What do you think we're doing???"
Discussing a movie, even to the point of heated argument, has become a legitimate way to enjoy that movie. And filming a live concert and uploading it later for others' comments has become a legitimate way to enjoy that concert." --Enbrethiliel at Shredded Cheddar who should post more Catholic punk thoughts.
"One of the social rights and duties most under threat today is the right to work. The reason for this is that labour and the rightful recognition of workers’ juridical status are increasingly undervalued, since economic development is thought to depend principally on completely free markets. Labour is thus regarded as a variable dependent on economic and financial mechanisms." --Pope Benedict XVI in his New Year Day Message for 2013
"It is alarming to see hotbeds of tension and conflict caused by growing instances of inequality between rich and poor, by the prevalence of a selfish and individualistic mindset which also finds expression in an unregulated financial capitalism....
".... Peacemakers must also bear in mind that, in growing sectors of public opinion, the ideologies of radical liberalism and technocracy are spreading the conviction that economic growth should be pursued even to the detriment of the state’s social responsibilities and civil society’s networks of solidarity, together with social rights and duties. It should be remembered that these rights and duties are fundamental for the full realization of other rights and duties, starting with those which are civil and political"One of the social rights and duties most under threat today is the right to work. The reason for this is that labour and the rightful recognition of workers’ juridical status are increasingly undervalued, since economic development is thought to depend principally on completely free markets. Labour is thus regarded as a variable dependent on economic and financial mechanisms. In this regard, I would reaffirm that human dignity and economic, social and political factors, demand that we continue “to prioritize the goal of access to steady employment for everyone.” If this ambitious goal is to be realized, one prior condition is a fresh outlook on work, based on ethical principles and spiritual values that reinforce the notion of work as a fundamental good for the individual, for the family and for society. Corresponding to this good are a duty and a right that demand courageous new policies of universal employment."
"Fifty years after the beginning of the Second Vatican Council, which helped to strengthen the Church’s mission in the world, it is heartening to realize that Christians, as the People of God in fellowship with him and sojourning among mankind, are committed within history to sharing humanity’s joys and hopes, grief and anguish, as they proclaim the salvation of Christ and promote peace for all."
"In many quarters it is now recognized that a new model of development is needed, as well as a new approach to the economy. Both integral, sustainable development in solidarity and the common good require a correct scale of goods and values which can be structured with God as the ultimate point of reference. It is not enough to have many different means and choices at one’s disposal, however good these may be. Both the wide variety of goods fostering development and the presence of a wide range of choices must be employed against the horizon of a good life, an upright conduct that acknowledges the primacy of the spiritual and the call to work for the common good. Otherwise they lose their real value, and end up becoming new idols."In order to emerge from the present financial and economic crisis – which has engendered ever greater inequalities – we need people, groups and institutions which will promote life by fostering human creativity, in order to draw from the crisis itself an opportunity for discernment and for a new economic model. The predominant model of recent decades called for seeking maximum profit and consumption, on the basis of an individualistic and selfish mindset, aimed at considering individuals solely in terms of their ability to meet the demands of competitiveness. Yet, from another standpoint, true and lasting success is attained through the gift of ourselves, our intellectual abilities and our entrepreneurial skills, since a “liveable” or truly human economic development requires the principle of gratuitousness as an expression of fraternity and the logic of gift. Concretely, in economic activity, peacemakers are those who establish bonds of fairness and reciprocity with their colleagues, workers, clients and consumers. They engage in economic activity for the sake of the common good and they experience this commitment as something transcending their self-interest, for the benefit of present and future generations. Thus they work not only for themselves, but also to ensure for others a future and a dignified employment."In the economic sector, states in particular need to articulate policies of industrial and agricultural development concerned with social progress and the growth everywhere of constitutional and democratic states. The creation of ethical structures for currency, financial and commercial markets is also fundamental and indispensable; these must be stabilized and better coordinated and controlled so as not to prove harmful to the very poor. With greater resolve than has hitherto been the case, the concern of peacemakers must also focus upon the food crisis, which is graver than the financial crisis. The issue of food security is once more central to the international political agenda, as a result of interrelated crises, including sudden shifts in the price of basic foodstuffs, irresponsible behaviour by some economic actors and insufficient control on the part of governments and the international community. To face this crisis, peacemakers are called to work together in a spirit of solidarity, from the local to the international level, with the aim of enabling farmers, especially in small rural holdings, to carry out their activity in a dignified and sustainable way from the social, environmental and economic points of view."