Injustice 2 Quotes

Children are dying." Lull nodded. "That's a succinct summary of humankind, I'd say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words.

If there are gods, why is the world so full of pain and injustice?' 'Because of men like you.

I wish we had the technology to fight God on an equal basis. To beard him in his den. To fight back for all of the injustices heaped on humanity. To allow him to alter his smug arrogance or be blown to hell.

« … why is the world so full of pain and injustice ? » « Because of men like you. » « There are no ‘men like me’. There’s only me. »

The children will come to no harm." "Except for the older ones. Like that poor kid down there." "Mr. Scoresby, that is the way this world works. And if you want to put an end to cruelty and injustice, you must take me farther on. I have a job to do." "Seems to me—" Lee said, feeling for the words, "seems to me the place you fight cruelty is where you find it, and the place you give help is where you see it needed.

Children are dying.' Lull nodded. 'That's a succinct summary of humankind, I'd say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words. Quote me, Duiker, and your work's done.' The bastard's right. Economics, ethics, the games of the gods - all within that single, tragic statement. I'll quote you, soldier. Be assured of that.

I think about what will happen if no one fights back. I think about a world where no one stands up to injustice.

If there are gods, why is the world so full of pain and injustice?" "Because of men like you." "There are no men like me. There's only me.

The apocalypse didn't happen overnight. The world didn't end in a satisfying climax of explosive special effects. It was slow. It was boring. It was one little thing at a time. One moral compromise, one abandoned ideal, one more justified injustice. No dramatic wave of destruction sweeping across the world, just scattered spots of rot forming throughout the decades, seemingly isolated incidents until the moment they all merged.

But when the seesaw of good fortune sinks downward for one person, it is very often on its way up for someone else. This little-known law of physics is called the Fulcrum of Fortune, and although most people prefer to think of fortune as a wheel that spins, the fulcrum (that is, seesaw) is a more accurate depiction for most of us, since the worse our own luck becomes, the more likely we are to notice the good fortune of those around us and brood about the injustice of it all.

I do not know what, in the end, makes a person who they are. If we`re all born one way, or if we only arrive there after as series of chioces. The bible claims that the wicked act on their own desires and impulses, because God is good, only good, and He would never compel a soul to wickedness. That I`m supposed to count on justice in the next life, even if I can`t have it in this one.

Imran Khan asked Pakistanis of four things at the Historic Lahore Jalsa. 1. We shall never lie and always speak the truth. 2. Leave our ego’s behind and only think of this Nation, there are 11 crore Pakistanis living beneath poverty line. 3. We shall be brave and break the shackles of fear. 4. We have to bring Justice to this society, even if our friends and relatives do injustice, we shall be fair and bring them to Justice.

Strange how the ones judging the cost of violence never up paying in full for it.

May we find ways to live more simply in order to have more time and energy to change the system of injustice that exists in the world.

The great majority of Americans are suspended between these opposing attitudes. They are uneasy with injustice but unwilling yet to pay a significant price to eradicate it.

She didn't have the strength to fight hunger and injustice,she didn't know how to fight hunger and injustice,she didn't know how to fight, but she refused to enjoy a feast during this plague.

1."All rules for study are summed up in this one: learn only in order to create." 2"The human brain is the highest bloom of the whole organic metamorphosis of the earth." 3 "The failure to invest in civil justice is directly related to the increase in criminal disorder. The more people feel there is injustice the more it becomes part of their psyche." 4."Architecture in general is frozen music." ~ Friedrich Wilhelm Joseph Schelling

I believe in the ability to choose. I believe this life is made up of our choices and their consequences— the good and the bad. I do not believe in letting anything up to fate. We are the makers of our own destinies, our own futures, our own paths. To blindly follow is an insult to the miracle of being human. To be human is to make choices; the moment you allow others to make decisions for you is the moment you do an injustice to not only mankind but to yourself.

So what are you going to do? Let your future be shaped by the injustices and cruelties of the past, or do you shape your own future? Do you walk down those mean streets without becoming mean yourself, or do you lie down and whimper? Victim of everyone, or the hero of your own story – those are your only choices.

They came to realize that, even if evil and injustice seemed to win at some point, God would still be the ultimate victor. In the end good and justice would prevail forever.

They build a Republic that’s unfair in its bones,” Bryn said. “That benefits the few, not the many. But the few have steel. And men they pay to wield it, unthinkingly. So, when someone among the many rises against the injustice, the brutality, the system locks them in irons. Makes of them an example for others, and with the very same stroke, sends one more body to be branded. One more pair of hands to build their roads, raise their walls, work their forges, all for a pittance and fear of the lash.

My darling Julie, I know you'll never see this letter, but it helps to write to you every day. It keeps you close to me. G-d, I miss you so. You haunt every hour of my life. I wish I'd never met you. No-I don't mean that! What good would my life be without my memories of you to make me smile. I keep wondering if you're happy. I want you to be. I want you to have a glorious life. That's why I couldn't say the things I knew you wanted to hear when we were together. I was afraid if I did, you'd wait for me for years. I knew you wanted me to say I loved you. Not saying that to you was the only unselfish thing I did in Colorado, and I now I regret even that. I love you, Julie. Christ, I love you so much. I'd give up all my life to have one year with you. Six months. Three. Anything. You stole my heart in just a few days, darling, but you gave me your heart, too. I know you did- I could see it in your eyes every time you looked at me. I don't regret the loss of my freedom any more or rage at the injustice of the years I spent in prison. Now, my only regret is that I can't have you. You're young, and I know you'll forget about me quickly and go on with your own life. That's exactly what you should do. It's what you must do. I want you to do that, Julie. That's such a lousy lie. What I really want is to see you again, to hold you in my arms, to make love to you over and over again until I've filled you so completely that there's no room left inside of you for anyone but me, ever. I never thought of sexual intercourse as 'making love' until you. You never knew that. .... I wish I had time to write you a better letter or that I'd kept one of the others I've written so I could send that instead. They were all much more coherent than this one. I won't send another letter to you, so don't watch for one. Letters will make us both hope and dream, and if I don't stop doing that, I will die of wanting you. Before I go--I see from the newspapers that Costner has a new movie coming out in the States. If you dare to start fantasizing over Kevin after you see it, I will haunt you for the rest of your life. I love you, Julie. I loved in Colorado. I love you here, where I am. I will always love you. Everywhere. Always.

I wish we had the technology to fight God on an equal basis,” he said in low, tight tones. “To beard him in his den. To fight back for all of the injustices heaped on humanity. To allow him to alter his smug arrogance or be blown to hell.

It's not fair. It's not equal. You have to let things go, over and over and over again. But it's mine, and it's important, and I'm doing what I can.

The universe takes care of iniquities, of people who have been wronged, of injustices that the world can’t right.

Alexis, with your camera, you can change the world. You can fight wars and end them. You can make heroes and destroy them. You can shine a light on injustice.

Just because something is a small problem doesn't mean it shouldn't be addressed. Small injustices conceal larger ones" -Anya

I know that you can make a good case that all of human sorrow is grounded in injustice. Ands sorrow is what is left when rage is expended and found to be impotent.

dont know. I know that you can make a good case that all of human sorrow is grounded in injustice. And that sorrow is what is left when rage is expended and found to be impotent.

If there are gods, why is the world so full of pain and injustice?

Your brother is young enough to believe that the past still exists, he said. That the injustices within it await his remedy. Perhaps you believe this also?

Strangely it was social embarrassment that kept me from crying my eyes out, shouting at the injustice of it, kicking tables over: the idea that the strangers to either side might have heard my diagnosis and even now be listening and silently judging me. How terribly British.

We went down into the dungeons where the captives were held. There was a church above one of the dungeons -- which tells you something about saying one thing and doing another. (Applause.) I was -- we walked through the "Door Of No Return." I was reminded of all the pain and all the hardships, all the injustices and all the indignities on the voyage from slavery to freedom.

What stronger breast-plate than a heart untainted! Thrice is he arm'd, that hath his quarrel just; And he but naked, though lock'd up in steel, Whose conscience with injustice is corrupted.

There is that old saying, couched as a truism, and to utter it is to assert its primacy: justice, we say, is blind. By this we mean that its rules defy all the seeming privileges of the wealthy and the highborn. Laudable, without question, if from the rules of justice we are to fashion a civilization worthy of being deemed decent and righteous. Even children can be stung in the face of what they perceive to be unfair. Unless, of course, they are the ones profiting from it. And in that moment of comprehension, of unfairness to the other also being a reward to oneself, that child faces – for the first but not the last time – the inner war we all know so well, between selfish desire and the common good. Between injustice, clutched so possessively deep in the soul, and a justice that now, suddenly, stands outside that child, like a stern foe. With

At what age in a child’s life does rage become sorrow? I dont know. I dont think Piaget addresses the question. Or why. I think I know why. The injustice over which they are so distraught is irremediable. And rage is only for what you believe can be fixed. All the rest is grief. At some point they get this.

If pain and injustice and undeserved misery are part of the package, and God knows they are, then surely the life of Christ is God's own answer to Ecclesiasticus! Redeem the suffering. Embrace it. Make it mean something.

When the means of great violence are widespread, nothing is more dangerous to the powerful than that they create outrage and injustice, for outrage and injustice will certainly ignite retaliation in kind. — BuSab Manual

And so the new century will bring a new kind of law,' was how Mr. Picton summed things up..... 'Proceedings where victims and witnesses are put on trial instead of defendants, where a murderer in identified as 'a woman' instead of an individual....If things go on like this we'll find ourselves in some shadow world, where lawyers use the ignorance of the average citizen to manipulate justice the way priests did in the Middle ages.

The ugliness that man can do to man might cast a shadow between you and the certainty of the justice and mercy God can do to him hereafter. It takes half a lifetime to reach the spot where eternity is always visible, and the crude injustice of the hour shrivels out of sight.

The Odo Sedoh dreamed, and in his dreams, he was legion. He was black-winged murder flying over a vast sea. He was the bloodthirsty havoc of beak and talon. He was the stately flock that wheeled over a city stained by injustice. He became the shout of a thousand prayers on a thousand lips. He became a prophecy of revenge. He became the blossoming shadow that engulfed a sun. He was Crow who then became the slaughter.

No matter how tough you’ve been trying to act lately, I know that deep down you have a heart that bleeds in the presence of injustice.

Among the Kimbrii the greatest shame a person can bring to himself or his clan is to start a war, but the second greatest is to submit to tyranny or injustice without a fight.

Cinder buried her face in her arms and urged the swirling injustices away. She would not get carried away with self-loathing. She had too many other things to worry about.

The world is cruel and unrelenting, full of pain and injustice,” she said again, leaning just slightly toward him, “and I am a stick of dynamite.

I know that you can make a good case that all of human sorrow is grounded in injustice. And that sorrow is what is left when rage is expended and found to be impotent.

This is what I do. More than that, this is who I am. When I see injustice, I am compelled to seek justice. When I see a wrong, I try to right it.

Justice is often in the eye of the beholder; what is justice to some can look like injustice to others. Justice can be politicized, but truth cannot; truth is what it is.

thought I wanted to fight crime. Now that I’m older I realize that it’s injustice that bothers me. Fighting the first one doesn’t always solve for the other,” she says.

Sol looked up as a dozen pinpoints of fierce light expanded into ripples and shock waves of plasma explosions far out in space. “I wish we had the technology to fight God on an equal basis,” he said in low, tight tones. “To beard him in his den. To fight back for all of the injustices heaped on humanity. To allow him to alter his smug arrogance or be blown to hell.

And I make that challenge to you now. Notice injustice. Speak out against it. Care more for those who suffer it. This world belongs to all of us, and it could be you or someone you know who goes unnoticed tomorrow. And if you’ve been the victim of a violation of your rights, your civil liberties, or your person, talk to someone. Ask for help. You are absolutely not alone.

Villainy was not simply the red raging glory of inflicting well-deserved pain; it was also the curdling knowledge of having inflicted injustice. A villain simply did not care. Only the victims did.

The Yasuní plan was based on the premise that Ecuador, like all developing countries, is owed a debt for the inherent injustice of climate change—the fact that wealthy countries had used up most of the atmospheric capacity for safely absorbing CO2 before developing countries had a chance to industrialize. And since the entire world would reap the benefits of keeping that carbon in the ground (since it would help stabilize the global climate), it is unfair to expect Ecuador, as a poor country whose people had contributed little to the climate crisis, to shoulder the economic burden for giving up those potential petro dollars. Instead, that burden should be shared between Ecuador and the highly industrialized countries most responsible for the buildup of atmospheric carbon. This is not charity, in other words: if wealthy countries do not want poorer ones to pull themselves out of poverty in the same dirty way that we did, the onus is on Northern governments to help foot the bill.

For the Arabs, and the above all for the 1.2 million Arabs of Palestine, the partitioning of the land in which they had been a majority for seven centuries seemed a monstrous injustice thrust upon them by white Western imperialism in expiation of a crime they had not committed. With few exceptions, the Jewish people had dwelt in relative security among the Arabs over the centuries. The golden age of the Diaspora had come in the Spain of the caliphs, and the Ottoman Turks had welcomed the Jews when the doors of much of Europe were closed to them. The ghastly chain of crimes perpetrated on the Jewish people culminating in the crematoriums of Germany had been inflicted on them by the Christian nations of Europe, not those of the Islamic East, and it was on those nations, not theirs, the Arabs maintained, that the burden of those sins should fall. Beyond that, seven hundred years of continuous occupation seemed to the Arabs a far more valid claim to the land than the Jews' historic ties, however deep.

That’s a succinct summary of humankind, I’d say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words. Quote me, Duiker, and your work’s done.

Brand stared in sick disbelief. He’d been sure among all those lads someone would speak, for they were honest enough. Or Hunnan would tell his part in it, for he was a respected master-at-arms. The king or the queen would draw out the truth, for they were wise and righteous. The gods wouldn’t allow such an injustice to pass. Someone would do something. Maybe, like him, they were all waiting for someone else to put things right.

Yes, nitroglycerin,” Simoun repeated slowly, with a frigid smile, staring at the glass flask with delight. “It’s more than nitroglycerin, however. It’s a concentration of tears, compressed, hatred, injustices, offenses. This is the supreme arbiter of weakness, force against force, violence against violence . . . a moment ago I was hesitating, but then you arrived and convinced me. Tonight those most dangerous of tyrants who have hidden behind God and the state, whose abuses remain unpunished because no one can take them to task. Tonight, the Philippines will hear an explosion that will convert into rubble the infamous monument whose rottenness I helped bring about.

The ills of the world, and their cures, are listed below: 1) A world of privilege is a world of elitism and injustice. Meritocracy is the cure. 2) Capitalism, the creed of “Greed is good”, is the disease of materialism and objectification for the sole purpose of profiting the ownership class. A new spiritual, artistic, creative and intellectual paradigm is the cure. 3) Abrahamism is a mental illness. Illuminism is the psychological cure. 4) The religious divide between East and West has held back global progress. Illuminism, a religion of enlightenment and reincarnation in common with Eastern thinking, yet steeped in the most profound Western thinking, is the bridge. The

I also realize I’m angry at the injustice of it all. Manu’s signature is on everything. He’ll be held responsible for the greatest calamity Jaipur has known in decades. The Singhs will walk away with only a portion of the blame.

But in the gospel, man is not just reconciled to God by faith. Man is also reconciled to man by faith. (See 2 Cor. 5:18). God has given to us the ministry of reconciliation. He doesn’t give us the luxury of refusing to be reconciled.

The Age Of Reason 1. ‘Well, it’s that same frankness you fuss about so much. You’re so absurdly scared of being your own dupe, my poor boy, that you would back out of the finest adventure in the world rather than risk telling yourself a lie.’ 2. “ I’m not so much interested in myself as all that’ he said simply. ‘I know’, said Marcelle. It isn’t an aim , it’s a means. It helps you to get rid of yourself; to contemplate and criticize yourself: that’s the attitude you prefer. When you look at yourself, you imagine you aren’t what you see, you imagine you are nothing. That is your ideal: you want to be nothing.’’ 3. ‘In vain he repeated the once inspiring phrase: ‘I must be free: I must be self-impelled, and able to say: ‘’I am because I will: I am my own beginning.’’ Empty, pompous words, the commonplaces of the intellectual.’ 4. ‘He had waited so long: his later years had been no more than a stand-to. Oppressed with countless daily cares, he had waited…But through all that, his sole care had been to hold himself in readiness. For an act. A free, considered act; that should pledge his whole life, and stand at the beginning of a new existence….He waited. And during all that time, gently, stealthily, the years had come, they had grasped him from behind….’ 5. ‘ ‘It was love. This time, it was love. And Mathiue thought:’ What have I done?’ Five minutes ago this love didn’t exist; there was between them a rare and precious feeling, without a name and not expressible in gestures.’ 6. ‘ The fact is, you are beyond my comprehension: you, so prompt with your indignation when you hear of an injustice, you keep this woman for years in a humiliating position, for the sole pleasure of telling yourself that you are respecting your principles. It wouldn’t be so bad if it were true, if you really did adapt your life to your ideas. But, I must tell you once more…you like that sort of life-placid, orderly, the typical life of an official.’ ‘’That freedom consisted in frankly confronting situations into which one had deliberately entered, and accepting all one’s responsibilities.’ ‘Well…perhaps I’m doing you an injustice. Perhaps you haven’t in fact reached the age of reason, it’s really a moral age…perhaps I’ve got there sooner than you have.’ 7. ‘ I have nothing to defend. I am not proud of my life and I’m penniless. My freedom? It’s a burden to me, for years past I have been free and to no purpose. I simply long to exchange it for a good sound of certainty….Besides, I agree with you that no one can be a man who has not discovered something for which he is prepared to die.’ 8. ‘‘I have led a toothless life’, he thought. ‘ A toothless life. I have never bitten into anything. I was waiting. I was reserving myself for later on-and I have just noticed that my teeth have gone. What’s to be done? Break the shell? That’s easily said. Besides, what would remain? A little viscous gum, oozing through the dust and leaving a glistering trail behind it.’ 9.’’ A life’, thought Mathieu, ‘is formed from the future just like the bodies are compounded from the void’. He bent his head: he thought of his own life. The future had made way into his heart, where everything was in process and suspense. The far-off days of childhood, the day when he has said:’I will be free’, the day when he had said: ’I will be famous’, appeared to him even now with their individual future, like a small, circled individual sky above them all, and the future was himself, himself just as he was at present, weary and a little over-ripe, they had claims upon him across the passage of time past, they maintained their insistencies, and he was often visited by attacks of devastating remorse, because his casual, cynical present was the original future of those past days.

We must know something about malevolence, about how to recognize it, and about how not to make excuses for it. We must know that we cannot expect fair play. That is, perhaps, most crucial of all. Those of us who practice in this field must face the implications of the fact that we are dealing with sexual abuse. Child sex offenders-people who exploit children’s bodies and betray their trust-are not going to hesitate to lie outright. This is obvious but nonetheless frequently seems to catch people by surprise. Confessions of a Whistle-Blower: Lessons Learned Author: Anna C. Salter. Ethics & Behavior, Volume 8, Issue 2 June 1998

You cannot deport 110,000 people unless you have stopped seeing individuals. Of course, for such a thing to happen, there has to be a kind of acquiescence on the part of the victims, some submerged belief that this treatment is deserved, or at least allowable.

She said that we didn't know anything, either as children or now, that we were therefore not in a position to understand anything, that everything in the neighbourhood, every stone or piece of wood, everything, anything you could name, was already there before us, but we had grown up without realizing it, without ever even thinking about it. Not just us. Her father pretended that there had been nothing before. Her mother did the same, my mother, my father, even Rino. And yet Stefano's grocery store before, had been the carpenter shop of Alfredo Peluso, Pasquale's father. And yet Don Achille's money had been made before. And the Solaras' money as well. She had tested this out on her father and mother. They didn't know anything, they wouldn't talk about anything. Not Fascism, not the king. No injustice, no oppression, no exploitation. They hated Don Achille and were afraid of the Solaras. But they overlooked it and went to spend their money both at Don Achille's son's and at the Solaras', and sent us, too. And they votes for the Fascists, for the monarchists, as the Solaras wanted them to. And they thought that what had happened before was past, and in order to live quietly, they placed a stone on top of it, and so, without knowing it, they continued it, they were immersed in the things of before, and we kept them inside us, too.

Because there are times when the anger bleeds away until it's nothing but a raw ache in the pit of my stomach and I see the world and wonder about its people and what it's become and I think about hope and maybe and possibly and possibility and potential. I think about glasses half full and glasses to see the world clearly. I think about sacrifice. And compromise. I think about what will happen if no one fights back. I think about a world where no one stands up to injustice. And I wonder if maybe everyone here is right. If maybe it's time to fight.

For every group, malevolence is always somewhere else. Maybe we understand at this point in history that it can occur at night in darkened rooms where small children sleep. However, surely not in academia. Surely lying and deception do not occur among people who go to conferences, who write books, who testify in court, and who have PhDs. At one point I complained to a Florida judge that I was astonished to an expert witness lying on the stand [about child sexual abuse research]. I thought one had to tell the truth in court. I thought if someone didn't, she didn't get her milk and cookies. I thought God came down and plucked someone right out of the witness stand if he lied in court. I thought a lying expert witness would step out of court and get hit by a bus. A wiser woman than I, the judge's answer was, “Silly you." Confessions of a Whistle-Blower: Lessons Learned Author: Anna C. Salter. Ethics & Behavior, Volume 8, Issue 2 June 1998

Miranda v. Arizona, the most famous of all self-incrimination cases, the Supreme Court imposed procedural safeguards to protect the rights of the accused. A suspect has a constitutional right not to be compelled to talk, and any statement made during an interrogation cannot be used in court unless the police and the prosecutor can prove that the suspect clearly understood that (1) he had the right to remain silent, (2) anything said could be used against him in court, and (3) he had a right to an attorney, whether or not he could afford one. If, during an interrogation, the accused requests an attorney, then the questioning stops immediately.

(Athenian embassy:) [I]f through some legal decision of ours, or exercise of our imperial power, contrary to their own ideas of right, they suffer ever so little, they are not grateful for our moderation in leaving them so much, but are far more offended at their trifling loss than if we had from the first plundered them in the face of day, laying aside all thought of law. For then they would themselves have admitted that the weaker must give way to the stronger. Mankind resent injustice more than violence, because the one seems to be an unfair advantage taken by an equal, the other is the irresistible force of a superior. (Book 1 Chapter 77.3-4)

For I, Sinuhe, am a human being. I have lived in everyone who existed before me and shall live in all who come after me. I shall live in human tears and laughter, in human sorrow and fear, in human goodness and wickedness, in justice and injustice, in weakness and strength. As a human being I shall live eternally in all mankind.

In order to act well in this world, you must first accept it. Justice, generosity, and gratitude flow from a mind that embraces all things, in harmony with our nature as rational and social beings.  Injustice, selfishness, and fear flow from a mind that complains about and fights against things as they are, straying from reason and society.

I looked at them with the kind of curiosity one reserves for snakes in a zoo.

We should have Tommy go to the crash site,” Vaughn says. “He knows a lot of cops. Maybe they can give him information.

as a dozen pinpoints of fierce light expanded into ripples and shock waves of plasma explosions far out in space. “I wish we had the technology to fight God on an equal basis,” he said in low, tight tones. “To beard him in his den. To fight back for all of the injustices heaped on humanity. To allow him to alter his smug arrogance or be blown to hell.” Father

When you grow up Indian, you quickly learn that the so-called American Dream isn't for you. For you that dream's a nightmare. Ask any Indian kid: you're out just walking across the street of some little off-reservation town and there's this white cop suddenly comes up to you, grabs you by your long hair, pushes you up against a car, frisks you, gives you a couple good jabs in the ribs with his nightstick, then sends you off with a warning sneer: "Watch yourself, Tonto!" He doesn't do that to white kids, just Indians. You can hear him chuckling with delight as you limp off, clutching your bruised ribs. If you talk smart when they hassle you, off to the slammer you go. Keep these Injuns in their place, you know. Truth is, they actually need us. Who else would they fill up their jails and prisons with in places like the Dakotas and New Mexico if they didn't have Indians? Think of all the cops and judges and guards and lawyers who'd be out of work if they didn't have Indians to oppress! We keep the system going. We help give the American system of injustice the criminals it needs. At least being prison fodder is some kind of reason for being. Prison's the only university, the only finishing school many young Indian brothers ever see. Same for blacks and Latinos. So-called Latinos, of course, are what white man calls Indians who live south of the Rio Grande. White man's books will tell you there are only 2.5 million or so of us Indians here in America. But there are more than 200 million of us right here in this Western Hemisphere, in the Americas, and hundreds of millions more indigenous peoples around this Mother Earth. We are the Original People. We are one of the fingers on the hand of humankind. Why is it we are unrepresented in our own lands, and without a seat — or many seats — in the United Nations? Why is it we're allowed to send our delegates only to prisons and to cemeteries?

I began to recognize something in humanity that was ephemeral and hard to quantify, but definitely there. Simply put, humanity had a need to be bad. Not everyone, of course—but I calculated that 3 percent of the population could only find meaning in life through defiance. Even if there was no injustice in the world left to defy, they had an innate need to defy something.  Anything.

It seems to take Susan a long time to process what Vaughn has told her. When she finally grasps it, she doesn’t look happy. “Honestly, I don’t know how I feel about that.” She turns away wearily.

For there is no virtue, the honour and credit for which procures a man more odium than that of justice; and this, because more than any other, it acquires a man power and authority among the common people. For they only honour the valiant and admire the wise, while in addition they also love just men, and put entire trust and confidence in them. They fear the bold man, and mistrust the clever man, and moreover think them rather beholding to their natural complexion, than to any goodness of their will, for these excellences; they look upon valour as a certain natural strength of the mind, and wisdom as a constitutional acuteness; whereas a man has it in his power to be just, if he have but the will to be so, and therefore injustice is thought the most dishonourable, because it is least excusable.

The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).

jeunes, insolents, libres, vrais, puissants, et anonymes et vous avez de la chance car si on sort de notre anonymat on sera pire que Nelson Mandela et on vous fera souffrir encore plus. 1. Arrêtez votre censure - 2. Arrêtez votre répression policière 3. Arrêtez votre injustice. Mais vous savez quoi? nous jeunes tunisiens on vous niquera quand même bande d'enculés de vieux pervers, on attends votre gouvernement pour lui pisser dessus. Sucez nous comme vous avez sucé Ben Ali! Vous aimez ça vieux cons.

I have fought the good fight, I have finished the race, I have kept the faith. 2 TIMOTHY 4:7 SEPTEMBER 24 God makes you strong enough by His supportive presence. That is what He is: supportive. By His power He makes you strong enough to stand against anything. Unfairness, injustice, hate, pain, sickness, weakness, infidelity—such are the enemies of human beings. Time and time again, a person falters under the onslaught of all this. Sometimes, after you have battled long and been thrown back many times and so many difficulties lie in your path, life throws the whole book at you, and you feel like giving up. Have you ever felt like giving up? I have. I’d hate to tell you how many times I’ve felt like giving up. But do you know something? You must never give up. Never. You must do like Paul: You must fight the good fight. You must finish the course. You must keep the faith. No, as a Christian you must never give up. As a human being you must never give up. And if you know this fact, this truth, that He whom they call Emmanuel is with you, you never will give up.

relationship and twenty-five years later we are still together. I had written four shows for her: Foyle’s War, Injustice, Collision and Menace. She was the first person to read my books, even before Hilda Starke. It feels odd to be writing about her and the truth is she has made it clear that she’s uncomfortable being a character in my book. Unfortunately, truth is what it’s all about. She is the main character in my life. ‘You’re working with that detective again, aren’t you?’ she said as we sat there, eating. ‘Yes.’ I hadn’t wanted her to know but I never tell her lies. She can see right through me. ‘Is that a good idea?’ ‘Not really. But I have a three-book deal and a case came up.’ I felt guilty. I knew she was waiting for my script. ‘I think it’s over anyway,’ I went on. ‘Hawthorne knows who did it.’ He hadn’t said as much but I could tell. There was something quite animalistic about Hawthorne. The closer he got to the truth, the more you could see it in his eyes, in the way he sat, in the very contours of his skin. He really was the dog with the bone. I’d hoped we might

We all face difficulties, but they should not become our core. We grieve, we suffer, we weep. Challenges are experiences that help us to grow like the winds that help strengthen the roots of the apple trees in the Cider Orchard. Storms are always temporary and should never distract us from the beautiful days that were before or will come after. Do not become so fixed on a single injustice that you can no longer remember others may be suffering near you. Like the healing of the body when it is ill, the healing of the heart requires patience.

We all face difficulties, but they should not become our core. We grieve, we suffer, we weep. Challenges are experiences that help us to grow, like the winds that help strengthen the roots of the apple trees in the Cider Orchard. Storms are always temporary and should never distract us from the beautiful days that were before or will come after. Do not become so fixed on a single injustice that you can no longer remember others may be suffering near you. Like the healing of the body when it is ill, the healing of the heart requires patience.

Noviolence 2.0 (The Sonnet) Nonviolence is not absence of violence, Nonviolence is control over violence. Justice doesn't mean absence of injustice, Justice means absence of indifference. Liberty doesn’t mean total lack of limits, Liberty means to practice self-regulation. Free speech doesn't mean reckless speech, Free speech means speaking for ascension. Order does not mean absence of chaos, Order means presence of accountability. Peace does not mean absence of conflicts, Real peace comes from elimination of bigotry. No more nonchalant nonviolence, it's a coward's way! Awake, arise ‘n humanize, or in tomb the world will lay.

the challenges of our day-to-day existence are sustained reminders that our life of faith simply must have its center somewhere other than in our ability to hold it together in our minds. Life is a pounding surf that wears away our rock-solid certainty. The surf always wins. Slowly but surely. Eventually. It may be best to ride the waves rather than resist them. What are your one or two biggest obstacles to staying Christian? What are those roadblocks you keep running into? What are those issues that won’t go away and make you wonder why you keep on believing at all? These are questions I asked on a survey I gave on my blog in the summer of 2013. Nothing fancy. I just asked some questions and waited to see what would happen. In the days to come, I was overwhelmed with comments and e-mails from readers, many anonymous, with bracingly honest answers often expressed through the tears of relentless and unnerving personal suffering. I didn’t do a statistical analysis (who has the time, plus I don’t know how), but the responses fell into five categories.         1.        The Bible portrays God as violent, reactive, vengeful, bloodthirsty, immoral, mean, and petty.         2.        The Bible and science collide on too many things to think that the Bible has anything to say to us today about the big questions of life.         3.        In the face of injustice and heinous suffering in the world, God seems disinterested or perhaps unable to do anything about it.         4.        In our ever-shrinking world, it is very difficult to hold on to any notion that Christianity is the only path to God.         5.        Christians treat each other so badly and in such harmful ways that it calls into question the validity of Christianity—or even whether God exists. These five categories struck me as exactly right—at least, they match up with my experience. And I’d bet good money they resonate with a lot of us. All five categories have one big thing in common: “Faith in God no longer makes sense to me.” Understanding, correct thinking, knowing what you believe—these were once true of their faith, but no longer are. Because life happened. A faith that promises to provide firm answers and relieve our doubt is a faith that will not hold up to the challenges and tragedies of life. Only deep trust can hold up.

Nevertheless, in too many churches today dramatic predictions about individuals’ unique personal concerns are presented as God-inspired “prophecies” by clergy who have never spoken out against social injustice, never uttered a word of political critique, yet still call themselves prophets. Some even charge fees or request financial “love-offerings” for their “prophetic” services. Despite their claims to prophetic powers, these men and women must be considered false prophets. Yet this is not a new phenomenon; there have been false prophets throughout history, and there are many today. How can a false prophet be identified? There are two telltale criteria: (1) they are silent about issues of social justice, and (2) they function as uncritical supporters of rulers and politicians, rather than as their moral conscience and dedicated arbiters of biblical justice.

In 1960, in Blackburn v. Alabama, the Court said, “Coercion can be mental as well as physical.” In reviewing whether a confession was psychologically coerced by the police, the following factors are crucial: (1) the length of the interrogation, (2) whether it was prolonged in nature, (3) when it took place, day or night, with a strong suspicion around nighttime confessions, and (4) the psychological makeup—intelligence, sophistication, education, and so on—of the suspect.

It’s simple,” Jane insisted. “I know just how to do it. Instead of just locking up the women who are suspected of being ill, we should lock up all the women. That way, the ones who are well can never get sick.” At the foot of the table, Whitting scratched his head. “But…how would men use their services?” “What do men have to do with it?” Jane asked. “Um.” Lord James looked down. “I take your point, Bradenton. This is…perhaps not the best conversation to be having at the moment.” “After all,” Jane continued, “if men were capable of infecting women, our government in its infinite wisdom would never choose to lock up only the women. That would be pointless, since without any constraint on men, the spread of contagion would never stop. It would also be unjust to confine women for the sin of being infected by men.” She smiled triumphantly. “And since our very good Marquess of Bradenton supports the Act, that could never be the case. He would never sign on to such manifest injustice.

FORGIVENESS CAN BE our greatest strength, yet also our greatest weakness. We all may understand, with the grace of Christ, what it means to forgive an enemy. To look in the eye someone who has deceived us, or wronged us, either in private or public, and offer a hand of compassionate forgiveness. Sometimes that takes a strength beyond the ken of man, does it not? Yet we do it, if we walk with God. We put aside the injustices others have set upon us, and we continue our forward progress on this earth. Now think well on what may be the most difficult act of forgiveness for many of us. To look in the eye of the mirror and forgive ourselves of deceits and wrongs we have accumulated over the many seasons of life. How may we truly forgive others if we cannot come to grips with the sins of our own souls? Those sins and torments brought upon ourselves by ourselves? How may we approach with a fresh soul anyone in need of deliverance, if our own souls remain injured by self-inflicted wounds?

It was a sign of the times that a Russian could joke, however wryly, about his country’s treatment of its greatest scientist. Floyd was again reminded of Sakharov’s eloquent speech to the Academy, when he was belatedly made Hero of the Soviet Union. Prison and banishment, he had told his listeners, were splendid aids to creativity; not a few masterpieces had been born within the walls of cells, beyond the reach of the world’s distractions. For that matter, the greatest single achievement of the human intellect, the Principia itself, was a product of Newton’s self-imposed exile from plague-ridden London. The comparison was not immodest; from those years in Gorky had come not only new insights into the structure of matter and the origin of the Universe, but the plasma-controlling concepts that had led to practical thermonuclear power. The drive itself, though the best-known and most publicized outcome of that work, was merely one by-product of that astonishing intellectual outburst. The tragedy was that such advances had been triggered by injustice; one day, perhaps, humanity would find more civilized ways of managing its affairs.

I got to wondering why [babies] cry all the time.... Animals might whimper if they are hungry or cold. But they don't start screaming. It's a bad idea. The more noise you make the more likely you are to be eaten. If you've no way to escape you keep silent. If birds couldnt fly they wouldnt sing. When you're defenseless you keep your mouth shut.... There were alway babies at the bus station and they were always crying. And these were not mild complaints. I couldn't understand how the least discomfort could take the form of agony. No other creature was so sensitive. The more I thought about it the clearer it became to me that what I was hearing was rage. And the most extraordinary thing was that no one seemed to find this extraordinary. ... The rage of children seemed inexplicable other than as a breach of some deep and innate covenant having to do with how the world should be and wasnt. How would a child know how the world should be? A child would have to be born so. ... At what age in a child's life does rage become sorrow?... I think I know why. The injustice over which they are so distraught is irremediable. And rage is only for what you believe can be fixed. At some point they get this.

(Corinthian:) Now those among us who have ever had dealings with the Athenians, do not require to be warned against them; but such as live inland and not on any maritime highway should clearly understand that, if they do not protect the sea-board, they will find it more difficult to carry their produce to the sea, or to receive in return the goods which the sea gives to the land. They should not lend a careless ear to our words, for they nearly concern them; they should remember that, if they desert the cities on the sea-shore, the danger may some day reach them, and that they are consulting for their own interests quite as much as for ours. And therefore let no one hesitate to accept war in exchange for peace. Wise men refuse to move until they are wronged, but brave men as soon as they are wronged go to war, and when there is a good opportunity make peace again. They are not intoxicated by military success; but neither will they tolerate injustice from a love of peace and ease. For he whom pleasure makes a coward will quickly lose, if he continues inactive, the delights of ease which he is so unwilling to renounce; and he whose arrogance is stimulated by victory does not see how hollow is the confidence which elates him. (Book 1 Chapter 120.2-4)

How could the crusaders be motivated by love and piety, considering all the brutal violence and bloodshed they committed? Not only is such a question anachronistic—violence was part and parcel of the medieval world—but centuries before Islam, Christian theologians had concluded that “the so called charity texts of the New Testament that preached passivism and forgiveness, not retaliation, were firmly defined as applying to the beliefs and behavior of the private person” and not the state, explains historian Christopher Tyerman. Christ himself distinguished between political and spiritual obligations (Matt. 22:21). He praised a Roman centurion without calling on him to “repent” by resigning from one of the most brutal militaries of history (Matt. 8: 5–13). When a group of soldiers asked John the Baptist how they should repent, he advised them always to be content with their army wages (Luke 3:14). Paul urged Christians to pray for “kings and all that are in authority” (1 Tim. 2:2). In short, “there was no intrinsic contradiction in a doctrine of personal, individual forgiveness condoning certain forms of necessary public violence to ensure the security in which, in St. Paul’s phrase, Christians ‘may lead a quiet and peaceable life in all godliness and honesty’ (1 Tim. 2:2).”27 Or as that chief articulator of “Just War” theory, Saint Augustine (d. 430), concluded, “It is the injustice of the opposing side, that lays on the wise man the duty to wage war.

there is so much injustice in the world.” “And you do not believe God can fix it. So you see people starve puppies or cut down trees, and you take over the job you think God should be doing. This is not our way. Outsiders disagree with us, but we have always believed that we belong to the kingdom of heaven, not the kingdoms of men. It’s the reason we don’t vote or fight in wars. Puppy mills and new roads are the affairs of men. We concern ourselves with the things of God. We believe in submitting our will to the will of Heavenly Father. Gelassenheit.” “And let evil men go unpunished?” Dawdi raised a finger to the sky. “‘Vengeance is mine, saith the Lord.’ God allows people and animals to suffer at the hands of wicked men so that His judgments will be just at the last day. The wicked will have their reward, even as the righteous will. Do not rob anyone of the reward God has in store for them.” Aden swallowed the lump in his throat. “Dawdi, do you remember when I had that accident at the lake?” “Your mamm wrote us six pages about it.” “The car filled with water, and we couldn’t get out.” He ran a hand across his forehead and shivered. He still felt the ice in his bones. “I thought I was going to die. I’ve never told anyone this before, but someone grabbed my hand and pulled me to the surface.” “An angel?” “I heard a voice urging me to choose the good part.” Nothing seemed to surprise Dawdi. “That’s wonderful gute.” “Not really. I mean, it is wonderful gute that an angel saved my life, but I have been so confused. I feel like God is calling my number, but I can’t answer Him because I don’t have a phone.” “I’ve never needed a phone to talk to God,” Dawdi said. “But it would be much easier if I knew exactly what He wants to tell me.” “If God made it easy, we would not grow from the struggle.” “I know.

In seeking to establish the causes of poverty and other social problems among black Americans, for example, sociologist William Julius Wilson pointed to factors such as “the enduring effects of slavery, Jim Crow segregation, public school segregation, legalized discrimination, residential segregation, the FHA’s redlining of black neighborhoods in the 1940s and ’50s, the construction of public housing projects in poor black neighborhoods, employer discrimination, and other racial acts and processes.”1 These various facts might be summarized as examples of racism, so the causal question is whether racism is either the cause, or one of the major causes, of poverty and other social problems among black Americans today. Many might consider the obvious answer to be “yes.” Yet some incontrovertible facts undermine that conclusion. For example, despite the high poverty rate among black Americans in general, the poverty rate among black married couples has been less than 10 percent every year since 1994.2 The poverty rate of married blacks is not only lower than that of blacks as a whole, but in some years has also been lower than that of whites as a whole.3 In 2016, for example, the poverty rate for blacks was 22 percent, for whites was 11 percent, and for black married couples was 7.5 percent.4 Do racists care whether someone black is married or unmarried? If not, then why do married blacks escape poverty so much more often than other blacks, if racism is the main reason for black poverty? If the continuing effects of past evils such as slavery play a major causal role today, were the ancestors of today’s black married couples exempt from slavery and other injustices? As far back as 1969, young black males whose homes included newspapers, magazines, and library cards, and who also had the same education as young white males, had similar incomes as their white counterparts.5 Do racists care whether blacks have reading material and library cards?

For the last part of the trial in heaven, Yahweh Elohim allowed the litigators to engage in cross examination and rebuttal. The Accuser stood next to Enoch before the throne. Yahweh Elohim announced the beginning of the next exchange, “Accuser, you may speak.” The Accuser began with his first complaint, “On this fourth aspect of the covenant, the ‘blessings and curses,’ we find another series of immoral maneuvers by Elohim, the first of which is the injustice of his capital punishment.” The Accuser delivered his lines with theatrical exaggeration. It would have annoyed Enoch had they not been so self-incriminating. “What kind of a loving god would punish a simple act of disobedience in the Garden with death and exile? In the interest of wisdom, the primeval couple eat a piece of fruit and what reward do they receive for their mature act of decision-making? Pain in childbirth, male domination, cursed ground, miserable labor, perpetual war, and worst of all, exile and death! I ask the court, does that sound like the judicious behavior of a beneficent king or an infantile temper tantrum of a juvenile divinity who did not get his way?” The Accuser bowed with a mocking tone in his voice, “Your majestic majesticness, I turn over to the illustrative, master counselor of extensive experience, Enoch ben Jared.” The Accuser’s mockery no longer fazed Enoch. His ad-hominem attacks on a lowly servant of Yahweh Elohim was so much child’s play. It was the accuser’s impious sacrilege against the Most High that offended Enoch — and the Most High’s forbearing mercy that astounded him. He spoke with a renewed awe of the Almighty, “If I may point out to the prosecutor, the seriousness of the punishment is not determined by the magnitude of the offense, but the magnitude of the one offended. Transgression of a fellow finite temporal creature requires finite earthly consequences, transgression against the infinite eternal God requires infinite eternal consequences.

Thus He dethroned the king of Israel by the king of Assyria, and, in turn, the king of Assyria by the king of Babylon, the king of Babylon by the king of Persia, the king of Persia by Alexander, the king in Greece, the Greek kingdom by the Romans, the Romans by the Goths and the Turks. And if the world stands long enough, the Turks, too, will find someone to knock them off. That is the way it goes on and on, both in great and in small governments; both among emperors and kings we behold a constant seating and unseating. The whole world with its governments appears to be God’s cavalry tournament, with all of His horsemen stabbing and unseating each other. The rule is: Whoever lies prostrate, lies prostrate; whoever is mounted, is mounted. And all of this happens because of their injustice and their violence, and because it is their fault whenever evils and injustices prevail in a country. The devil, the supreme prince of the world, goads them on, so that they do not use the sword, committed to them by God, aright, just as the world also misuses all the other gifts of God. And yet the sword is necessary, as eating and drinking are. But because of their abuse of it God constantly wrests the sword from the fist of one and gives it to another. Sword and government always remain in the world, but the persons sitting on thrones must continue to topple and tumble as they deserve. But that is what deceived the Jews and hardened their hearts, so that they did not believe Habakkuk. Since they did not commit adultery and had no idols at the time, they assumed that they were godly and had a gracious God. Consequently they were not at all expecting God’s wrath. That is peculiar of these people down to the present day, as it is of all hypocrites and work-righteous: they always imagine that they above all others are the dear children. They cannot believe that they are deserving of wrath. They say, as we read in Micah 2:7: “Should this be said, O house of Jacob? Is the Spirit of the Lord impatient? etc.” For if they had acknowledged that they are sinners, they would have obeyed Habakkuk. They would have reformed fearfully and humbly, as the Ninevites did, and averted the punishment. But since they did not do this, it is certain that they regarded Habakkuk as a fool and idle preacher but themselves as godly, as innocent, and as the true children of God. And this is what we see our own clergy do even today. Amid the most terrible sins and blasphemies they think that they are serving God and are pleasing to Him.

After showing that truth about God was known by the Gentiles [Rom 1:18], he now states that they were guilty of the sins of ungodliness. First, he shows this with regard to the sin of impiety; secondly, in regard to injustice.... But someone might believe that they would be excludes from the sin of ungodliness on account of ignorance, as the Apostle says of himself in 1 Tim (1:13): 'I received mercy, because I had acted ignorantly in unbelief.' First, therefore, he shows that they are without excuse [Rom 1:20]; secondly, he states their sin, there [v.23;] at And they changed the glory. In regard to the first it should be noted that ignorance excuses from guilt, when it precedes and causes guilt in such a way that the ignorance itself is not the result of guilt; for example, when a person, after exercising due caution, thinks he is striking a foe, when he is really striking his father. But if the ignorance is caused by guilt, it cannot excuse one from a fault that follows. Thus, if a person commits murder, because he is drunk, he is not excused from the guilt, because he sinned by intoxicating himself; indeed, according to the Philosopher, he deserves a double penalty. First, therefore, he states his intention, saying: So, i.e., things about god are so well known to them, that they are without excuse, i.e., they cannot be excused on the plea of ignorance: 'Whoever knows what is right to do and fails to do it, for him it is sin" (Jas 4:17); 'Therefore, you have no excuse' (Rom 2:1). 126. Secondly, he proves his statement at For, although they knew (v. 21). First, he shows that their first guilt did not proceed from ignorance; secondly, their ignorance proceeded from this guilt, but became vain. That their basic guilt was not due to ignorance is shown by the fact that, although they possessed knowledge of God, they failed to use it unto good. For they knew God in two ways: first, as the supereminent being, to Whom glory and honor were due. They are said to be without excuse, therefore, because, although they knew god, they did not honor him as God; either because they failed to pay Him due worship or because they put a limit to His power and knowledge by denying certain aspects of His power and knowledge..: 'when you exalt him, put forth all your strength.' Secondly, they knew Him as the cause of all good things. Hence, in all things he was deserving of thanks, which they did not render; rather, they attributed their blessings to their own talent and power. Hence, he adds: nor did they give thanks, namely, to the Lord: 'Give thanks to Him in all circumstances' (1 Th 5:18).

One of the most important of these truths—a new ethic of interaction—began to surface in various places around the globe, but ultimately found clear expression in the philosophy of the ancient Greeks. Instantly I could see the Birth Visions of hundreds of individuals born into the Greek culture, each hoping to remember this timely insight. For generations they had seen the waste and injustice of mankind’s unending violence upon itself, and knew that humans could transcend the habit of fighting and conquering others and implement a new system for the exchange and comparison of ideas, a system that protected the sovereign right of every individual to hold his unique view, regardless of physical strength—a system that was already known and followed in the Afterlife. As I watched, this new way of interaction began to emerge and take form on Earth, finally becoming known as democracy. In this method of exchanging ideas, communication between humans still often degenerated into an insecure power struggle, but at least now, for the first time ever, the process was in place to pursue the evolution of human reality at the verbal rather than the physical level. At the same time, another watershed idea, one destined to completely transform the human understanding of spiritual reality, was surfacing in the written histories of a small tribe in the Middle East. Similarly I could also see the Birth Visions of many of the proponents of this idea as well. These individuals, born into the Judaic culture, knew before birth that while we were correct to intuit a divine source, our description of this source was flawed and distorted. Our concept of many gods was merely a fragmented picture of a larger whole. In truth, they realized, there was only one God, a God, in their view, that was still demanding and threatening and patriarchal—and still existing outside of ourselves—but for the first time, personal and responsive, and the sole creator of all humans. As I continued to watch, I saw this intuition of one divine source emerging and being clarified in cultures all over the world. In China and India, long the leaders in technology, trade, and social development, Hinduism and Buddhism, along with other Eastern religions, moved the East toward a more contemplative focus. Those who created these religions intuited that God was more than a personage. God was a force, a consciousness, that could only be completely found by attaining what they described as an enlightenment experience. Rather than just pleasing God by obeying certain laws or rituals, the Eastern religions sought connection with God on the inside, as a shift in awareness, an opening up of one’s consciousness to a harmony and security that was constantly available.

Read the following chain of events and see whether a similar pattern might apply to other toxic products that were reported in the news during your lifetime: 1. Workers were told that the paint was nontoxic, although there was no factual basis for this declaration. The employers discounted scientists. The workers believed their superiors. 2. Health complaints were made in ever-increasing frequency. It became obvious that something was seriously wrong. 3. U.S. Radium and other watch-dial companies began a campaign of disinformation and bogus medical tests - some of which involved X-rays and may even have made the condition worse. 4. Doctors, dentists, and researchers complied with U.S. Radium's and other companies' requests and refused to release their data to the public. 5. Medical professionals also aided the companies by attributing worker deaths to other causes. Syphilis was often cited as the diagnosis, which had the added benefit to management of being a smear on the victims' reputations. 6. One worker, Grace Fryer, decided to sue U.S. Radium. It took Fryer two years to find a lawyer who was willing to take on U.S. Radium. Only four other workers joined her suit; they became known as the "Radium Girls." 7. In 1928, the case was settled in the middle of the trial before it went to the jury for deliberation. The settlement for each of the five "Radium Girls" was $10,000 (the equivalent of $124,000 in 2009 dollars), plus $600 a year while the victim lived and all medical expenses. Remember the general outline of this scenario because you will see it over and over again: The company denies everything while the doctors and researchers (and even the industrial hygienists) in the company's employ support the company's distorted version of the facts. Perhaps one worker in a hundred will finally pursue justice, one lawyer out of the hundreds of thousands in the United States will finally step up to the plate, and the case will be settled for chump change.