Welcome to Martial Law

Ladies and Gentlemen, We are at War.

And The Government has taken us to Martial Law - The Police can no longer be relied upon to obey The Government.

This is unprecedented on the UK Mainland - they never did the for the IRA, after 9/11 or 7/7.

The Police HATE Theresa May.

This election will be overseen and supervised by The Army.

They have militarised this Election Campaign.

Russia

Second: Let us reexamine our attitude toward Russia.

It is discouraging to think that their leaders may actually believe what their propagandists write. It is discouraging to read a recent authoritative Soviet text on Military Strategy and find, on page after page, wholly baseless and incredible claims--such as the allegation that "American imperialist circles are preparing to unleash different types of wars . . . that there is a very real threat of a preventive war being unleashed by American imperialists against the Soviet Union . . . [and that] the political aims of the American imperialists are to enslave economically and politically the European and other capitalist countries . . . [and] to achieve world domination . . . by means of aggressive wars." 

Truly, as it was written long ago: "The wicked flee when no man pursueth." Yet it is sad to read these Soviet statements--to realize the extent of the gulf between us. But it is also a warning--a warning to the American people not to fall into the same trap as the Soviets, not to see only a distorted and desperate view of the other side, not to see conflict as inevitable, accommodation as impossible, and communication as nothing more than an exchange of threats. 

No government or social system is so evil that its people must be considered as lacking in virtue. As Americans, we find communism profoundly repugnant as a negation of personal freedom and dignity. But we can still hail the Russian people for their many achievements--in science and space, in economic and industrial growth, in culture and in acts of courage. 

Among the many traits the peoples of our two countries have in common, none is stronger than our mutual abhorrence of war. Almost unique among the major world powers, we have never been at war with each other. And no nation in the history of battle ever suffered more than the Soviet Union suffered in the course of the Second World War. At least 20 million lost their lives. Countless millions of homes and farms were burned or sacked. A third of the nation's territory, including nearly two thirds of its industrial base, was turned into a wasteland--a loss equivalent to the devastation of this country east of Chicago. 

Today, should total war ever break out again--no matter how--our two countries would become the primary targets. It is an ironic but accurate fact that the two strongest powers are the two in the most danger of devastation. All we have built, all we have worked for, would be destroyed in the first 24 hours. And even in the cold war, which brings burdens and dangers to so many nations, including this Nation's closest allies--our two countries bear the heaviest burdens. For we are both devoting massive sums of money to weapons that could be better devoted to combating ignorance, poverty, and disease. We are both caught up in a vicious and dangerous cycle in which suspicion on one side breeds suspicion on the other, and new weapons beget counterweapons. 

In short, both the United States and its allies, and the Soviet Union and its allies, have a mutually deep interest in a just and genuine peace and in halting the arms race. Agreements to this end are in the interests of the Soviet Union as well as ours--and even the most hostile nations can be relied upon to accept and keep those treaty obligations, and only those treaty obligations, which are in their own interest. 

So, let us not be blind to our differences--but let us also direct attention to our common interests and to the means by which those differences can be resolved. And if we cannot end now our differences, at least we can help make the world safe for diversity. For, in the final analysis, our most basic common link is that we all inhabit this small planet. We all breathe the same air. We all cherish our children's future. And we are all mortal. 

Pence

O, forfend it, God,
That in a Christian climate souls refined
Should show so heinous, black, obscene a deed!

I speak to subjects, and a subject speaks,
Stirr'd up by God, thus boldly for his king:

My Lord of Hereford here, whom you call king,

Is a foul traitor to proud Hereford's king:

And if you crown him, let me prophesy:

The blood of English shall manure the ground,

And future ages groan for this foul act;

Peace shall go sleep with Turks and infidels,

And in this seat of peace tumultuous wars

Shall kin with kin and kind with kind confound;

Disorder, horror, fear and mutiny

Shall here inhabit, and this land be call'd

The field of Golgotha and dead men's skulls.

O, if you raise this house against this house,

It will the woefullest division prove

That ever fell upon this cursed earth.

Prevent it, resist it, let it not be so,

Lest child, child's children, cry against you woe!

Impeachment

To do that office of thine own good will

Which tired majesty did make thee offer,

The resignation of thy state and crown

To Henry Bolingbroke.

KING RICHARD II

Give me the crown. Here, cousin, seize the crown;

Here cousin:

On this side my hand, and on that side yours.

Now is this golden crown like a deep well

That owes two buckets, filling one another,

The emptier ever dancing in the air,

The other down, unseen and full of water:

That bucket down and full of tears am I,

Drinking my griefs, whilst you mount up on high.

HENRY BOLINGBROKE

I thought you had been willing to resign.

KING RICHARD II

My crown I am; but still my griefs are mine:

You may my glories and my state depose,

But not my griefs; still am I king of those.

HENRY BOLINGBROKE

Part of your cares you give me with your crown.

KING RICHARD II

Your cares set up do not pluck my cares down.

My care is loss of care, by old care done;

Your care is gain of care, by new care won:

The cares I give I have, though given away;

They tend the crown, yet still with me they stay.

HENRY BOLINGBROKE

Are you contented to resign the crown?

KING RICHARD II

Ay, no; no, ay; for I must nothing be;

Therefore no no, for I resign to thee.

Now mark me, how I will undo myself;

I give this heavy weight from off my head

And this unwieldy sceptre from my hand,

The pride of kingly sway from out my heart;

With mine own tears I wash away my balm,

With mine own hands I give away my crown,

With mine own tongue deny my sacred state,

With mine own breath release all duty's rites:

All pomp and majesty I do forswear;

My manors, rents, revenues I forego;

My acts, decrees, and statutes I deny:

God pardon all oaths that are broke to me!

God keep all vows unbroke that swear to thee!

Make me, that nothing have, with nothing grieved,

And thou with all pleased, that hast all achieved!

Long mayst thou live in Richard's seat to sit,

And soon lie Richard in an earthly pit!

God save King Harry, unking'd Richard says,

And send him many years of sunshine days!

What more remains?

Marry. God forbid!
Worst in this royal presence may I speak,
Yet best beseeming me to speak the truth.
Would God that any in this noble presence
Were enough noble to be upright judge
Of noble Richard! then true noblesse would
Learn him forbearance from so foul a wrong.
What subject can give sentence on his king?
And who sits here that is not Richard's subject?
Thieves are not judged but they are by to hear,
Although apparent guilt be seen in them;
And shall the figure of God's majesty,
His captain, steward, deputy-elect,
Anointed, crowned, planted many years,
Be judged by subject and inferior breath,
And he himself not present? O, forfend it, God,
That in a Christian climate souls refined
Should show so heinous, black, obscene a deed!
I speak to subjects, and a subject speaks,
Stirr'd up by God, thus boldly for his king:
My Lord of Hereford here, whom you call king,
Is a foul traitor to proud Hereford's king:
And if you crown him, let me prophesy:
The blood of English shall manure the ground,
And future ages groan for this foul act;
Peace shall go sleep with Turks and infidels,
And in this seat of peace tumultuous wars
Shall kin with kin and kind with kind confound;
Disorder, horror, fear and mutiny
Shall here inhabit, and this land be call'd
The field of Golgotha and dead men's skulls.
O, if you raise this house against this house,
It will the woefullest division prove
That ever fell upon this cursed earth.
Prevent it, resist it, let it not be so,

The Way of The Warrior

The Way of The Warrior has been misunderstood as a means to kill and destroy others.

Those who seek competition are making a grave mistake.

To smash, injure or destroy is the worst sin a human being can commit.

The real Way of The Warrior is to prevent slaughter - it is the Art of Peace, the Power of Love.

MARTOK: 

I have come for my son's d'k tahg. 

Give it to me or I will take it from you. 

WORF: 

Now that you are here, I have no further need of it. 

MARTOK: 

You robbed my son of his honour just to get my attention?!

WORF: 

You can't take away what someone does not have. 

MARTOK: 

Are you saying my son is without honour? 

WORF: 

I am saying your son is a coward and a liar. 

MARTOK: 

And what of his father? 

WORF: 

That remains to be seen. 

MARTOK: 

Tell me, what have I done to earn your disrespect? 

WORF: 

The misdeeds your troops have committed speak for themselves. 

Attacking a Cardassian tailor. 

Detaining and searching ships in neutral space without warning or provocation. 

And you, executing one of your commanders because he refused to fire on a Federation ship, 

MARTOK: 

Whatever we have done is in the best interests of the Alpha Quadrant. 

WORF: 

You must think me a fool to make your lies so transparent. 

MARTOK: 

I do not wish to quarrel with you, Worf. 

WORF: 

Nor I with you. The House of Martok is an honoured one, with a proud tradition. 

But I must know why you are here. 

MARTOK: 

I am here under the authority of Gowron himself. 

I am carrying out his orders. 

That should be all the explanation a Klingon warrior needs. 

WORF: 

You forget. I am not only a Klingon warrior, I am a Starfleet officer. And Starfleet deserves an explanation. 

MARTOK: 

They will get one soon enough. Until then, know this. 

My mission will determine the fate of the Klingon Empire. 

Interfere, and you risk destroying us all.

WORF: 

Chancellor Gowron. 
You wished to speak with me? 

GOWRON: 

Worf. Worf! It is good to see you. I always said that uniform would get you into trouble one day. 

WORF: 

It seems you were right. But I do not apologise for my actions 

GOWRON: 

Yes, yes. I know. you did what you thought was right. 

And even though you may have made some enemies, I assure you I am not one of them. 

WORF: 

I am glad. Your friendship means much to me. 

GOWRON: 

And yours to me. It has been too long since you last fought at my side. But now the time has come again. 

We will do great deeds in the coming days. 

Deeds worthy of song. 

WORF: 

You want me to go to Cardassia with you? 

GOWRON: 

What better way to redeem yourself in the eyes of your people. 
Come with me, Worf. Glory awaits you on Cardassia. 
Worf, why do you stand there like a mute d'blok.
 I have offered you a chance for glory. All you have to do is take it. 

WORF: 

If there's any glory to be won, Gowron, it'll have to be yours alone. 
I cannot come with you. 

GOWRON: 

Of course you can. It is where you belong. 

WORF: 

I cannot abandon my post. 

GOWRON: 

You no longer have a post. 
You have no place on that station, and no business wearing that uniform. 

WORF: 
I have sworn an Oath of Allegiance. 

GOWRON: 
To the Federation. 

WORF: 
You would have me break my word? 

GOWRON: 
Your word? 
What good is your word when you give it to people who care nothing for honour, who refuse to lift a finger while Klingon warriors shed blood for their protection. 

I tell you, they are without honour. 
You do not owe them anything. 

WORF: 

It is not what I owe them that matters. 

It is what I owe myself. 

Worf, son of Mogh, does not break his word. 

GOWRON: 

And what of your debt to me? Are you saying you owe me nothing? 
I gave you back your name, restored your house, gave your family a seat on the High Council. And this is how you repay me? 

WORF: 

It is true I owe you a great debt. I would give up my life for you. 
But invading Cardassia is wrong, and I cannot support it. 

GOWRON: 

Worf, I have always considered you a friend and an ally. 
And because you are my friend, I am giving you this one last chance to redeem yourself. 

Come with me. 

WORF: 

I cannot. 

GOWRON: 

Think about what you are doing. 

If you turn your back on me now, for as long as I live, you will not be welcome anywhere in the Klingon Empire. 

Your family will be removed from the High Council, your lands seized, and your House stripped of its titles. 

You will have nothing. 

WORF: 

Except my honour. 

GOWRON: 

So be it.

SMITE

“This Man is Here because He Does Not want to Die. 

He Believes You can give Him more Life.”

In the deleted scenes, the comment 

that sets him off and turns him murderous, is :

“This Man standing here before You - 

My Company made him out of nothing!”

Peter Weyland is an IDOLOTER. 

He has profaned Life by producing a parody of it in Silicon form, an Abomination,

bereft of any hint of 

Soul, SuperEgo or Conscience.

“Are You a God..?”

*shrugs* 

“No...”

“Then - DIE!!!”

**SMITE**

The Protestant Revolution in England

Dr. Twelfth

Caritas - On Distinguishing Charity from Giving

That Isn't Shame - it's Humility and Modesty.

There is Nothing Shameful in Not Having Any Money.

There is something something shameful in begging for money by making people feel guilty.

Self-Love is not So Vile a Sin as Self-Neglecting.

Charity

Charity has two parts: love of God and love of man, which includes both love of one’s neighbor and one’s self.

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there beknowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.

When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

And now abideth faith, hope, charity, these three; but the greatest of these is charity.

Charity is held to be the ultimate perfection of the human spirit, because it is said to both glorify and reflect the nature of God. 

Confusion can arise from the multiple meanings of the English word “love”. 

The love that is caritasis distinguished by its origin, being divinely infused into the soul, and by its residing in the will rather than emotions, regardless of what emotions it stirs up. According to Aquinas, charity is an absolute requirement for happiness, which he holds as man’s last goal.

1822 Charity is the theological virtue by which we love God above all things for his own sake, and our neighbor as ourselves for the love of God. 
1823 Jesus makes charity the new commandment.⁹⁶ By loving his own "to the end,"⁹⁷ he makes manifest the Father's love which he receives. By loving one another, the disciples imitate the love of Jesus which they themselves receive. Whence Jesus says: "As the Father has loved me, so have I loved you; abide in my love." And again: "This is my commandment, that you love one another as I have loved you."⁹⁸
1824 Fruit of the Spirit and fullness of the Law, charity keeps the commandments of God and his Christ: "Abide in my love. If you keep my commandments, you will abide in my love."⁹⁹
1825 Christ died out of love for us, while we were still "enemies."¹⁰⁰ The Lord asks us to love as he does, even our enemies, to make ourselves the neighbor of those farthest away, and to love children and the poor as Christ himself.¹⁰¹

The Apostle Paul has given an incomparable depiction of charity: "charity is patient and kind, charity is not jealous or boastful; it is not arrogant or rude. Charity does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Charity bears all things, believes all things, hopes all things, endures all things."¹⁰²

1826 "If I . . . have not charity," says the Apostle, "I am nothing." Whatever my privilege, service, or even virtue, "if I . . . have not charity, I gain nothing."¹⁰³ Charity is superior to all the virtues. It is the first of the theological virtues: "So faith, hope, charity abide, these three. But the greatest of these is charity."¹⁰⁴
1827 The practice of all the virtues is animated and inspired by charity, which "binds everything together in perfect harmony";¹⁰⁵ it is the form of the virtues; it articulates and orders them among themselves; it is the source and the goal of their Christian practice. Charity upholds and purifies our human ability to love, and raises it to the supernatural perfection of divine love. 
1828 The practice of the moral life animated by charity gives to the Christian the spiritual freedom of the children of God. He no longer stands before God as a slave, in servile fear, or as a mercenary looking for wages, but as a son responding to the love of him who "first loved us":¹⁰⁶

If we turn away from evil out of fear of punishment, we are in the position of slaves. If we pursue the enticement of wages, . . . we resemble mercenaries. Finally if we obey for the sake of the good itself and out of love for him who commands . . . we are in the position of children.¹⁰⁷

1829 The fruits of charity are joy, peace, and mercy; charity demands beneficence and fraternal correction; it is benevolence; it fosters reciprocity and remains disinterested and generous; it is friendship and communion: Love is itself the fulfillment of all our works. There is the goal; that is why we run: we run toward it, and once we reach it, in it we shall find rest.¹⁰⁸

96 Cf. Jn 13:34.
97 Jn 13:1.
98 Jn 15:9,12.
99 Jn 15:9-10; cf. Mt 22:40; Rom 13:8-10.
100 Rom 5:10.
101 Cf. Mt 5:44; Lk 10:27-37; Mk 9:37; Mt 25:40, 45.
102 1 Cor 13:4-7.
103 1 Cor 13:1-4.
104 1 Cor 13:13.
105 Col 3:14.
106 Cf. 1 Jn 4:19.
107 St. Basil, Reg. fus. tract., prol. 3:PG 31,896B.
108 St. Augustine, In ep. Jo. 10,4:PL 35,2057.

Giving

Maimonides’ Eight Levels of Giving

Mishneh Torah, Laws of Tzedakah, 10:7–14

There are eight levels of giving, each greater than the next.

[1] The greatest level, above which there is no greater, is to support a fellow Jew by endowing him with a gift or loan [given on a commercial basis], or entering into a partnership with him, or finding employment for him, in order to strengthen his hand until he need no longer be dependent upon others . . .

[2] A lesser level of giving than this is to give to the poor without knowing to whom one gives, and without the recipient knowing from who he received. 

For this is performing a mitzvah solely for the sake of Heaven. 

This is like the “anonymous fund” that was in the Holy Temple [in Jerusalem].

There the righteous gave in secret, and the good poor profited in secret. 

Giving to a Tzedakah fund is similar to this mode of giving, though one should not contribute to a Tzedakah fund unless one knows that the person appointed over the fund is trustworthy and wise and a proper administrator, like Rabbi Chananyah ben Teradyon.

[3] A lesser level of giving than this is when one knows to whom one gives, but the recipient does not know his benefactor. 

The greatest sages used to walk about in secret and put coins in the doors of the poor. 

It is worthy and truly good to do this, if those who are responsible for distributing Tzedakah are not trustworthy.

[4] A lesser level of giving than this is when one does not know to whom one gives, but the poor person does know his benefactor. 

The greatest sages used to tie coins into their robes and throw them behind their backs, and the poor would come up and pick the coins out of their robes, so that they would not be ashamed.

[5] A lesser level than this is when one gives to the poor person directly into his hand, but gives before being asked.

[6] A lesser level than this is when one gives to the poor person after being asked.

[7] A lesser level than this is when one gives inadequately, but gives gladly and with a smile.

[8] A lesser level than this is when one gives unwillingly.