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Commentary :: Human Rights : Social Welfare
Theocracy in Massachusetts
12 Feb 2006
A brief history of "Mass Theocracy" -- the governing principle among a powerlusting legislature
The Puritans had no sooner landed in the New World than they began coercively to "purify" their surroundings. As early as John Endecott’s arrival in Salem, the Puritans had surprisingly shifted from their loyal opposition within the Anglican church and had severed themselves from the Anglican communion. In this way, they became to a large extent as Separatist as the Plymouth Pilgrims they had previously despised. This act of separation was accomplished in 1629, with Francis Higginson and Samuel Skelton as the guiding ministers. Two Puritan members of the Council, John and Samuel Browne, balked at this radical departure from Puritan beliefs, and moved to form an Anglican church of their own. This prompted the government to move quickly, in the first act of "purifying" the colony’s spiritual atmosphere. Governor Endecott protested that the Brownes’ speeches and activities were "tending to mutiny and faction," and promptly deported them to England—thus serving notice that any Anglican worship in Massachusetts would be speedily prosecuted.

The Puritans also proceeded to the final destruction of Thomas Morton’s ill-starred Merrymount colony. For Morton, in 1629, had indeed reestab­lished his colony of the interracial frolic, the Anglican maypole, and brisk and efficient trade in Indian furs that competed with Massachusetts Bay. Massachusetts offered to share the Bay Company’s fur trading monopoly with Morton, but the highly efficient Morton refused to do so, judging that he could easily outcompete the Massachusetts monopoly. This he did, far outstripping Massachusetts in the fur trade by over six to one. This the colony could not tolerate, and Captain Littleworth was sent to Merry­mount with an armed troop. Littleworth cut down the maypole, burned Morton’s house and confiscated his property, and proceeded to destroy the settlement. Morton was charged by the authorities with "alienating" the Indians—the reverse of the fact—and was again deported to England.

Back in England, the embittered Morton protested his persecution and worked for Gorges in trying to void the Plymouth and Massachusetts patents, but to no avail. Years later, returning to Massachusetts, the poverty-stricken Morton was heavily fined, was imprisoned for a year by the authorities, and died in Maine shortly after his release.

The Massachusetts colony was organized in towns. The church con­gregation of each town selected its minister. Unlike the thinly populated, extensive settlement of Virginia, the clustering in towns was ideal for having the minister and his aides keep watch on all the inhabitants. Although the congregation selected the minister, the town government paid his salary; in contrast to the poorly paid clergy of the Southern colonies, the salary was handsome indeed. Out of it the minister could maintain several slaves or indentured servants and amass a valuable library. The minister—himself a government official—exerted enormous political influence in the community, and only someone whom he certified as "godly" was likely to gain elected office. The congregation was ruled, not democratically by the members, but rather by its council of elders. Also highly important was the minister who functioned as "church teacher," specializing in doctrinal matters.

Since only church members could vote in political elections, the require­ments for admission became a matter of concern for every inhabitant. These requirements were rigorous. For one thing, the candidate had to satisfy the minister and elders of his complete adherence to pure doctrine and of his satisfactory personal conduct. And, once admitted, he was always subject to expulsion for deviations in either area.

As the years wore on, the rule of the oligarchy tended to tighten and polarize further, so that a lower proportion of the colony was admitted to church membership. The Puritan leaders made strenuous efforts to exclude the "unsanctified" from the colony. Thus, in 1636 the town of Boston outlawed any person’s entertaining strangers for more than two weeks, without obtaining permission from the town government. Salem went one better by hiring an inspector "to go from house to house. . . once a month to inquire what strangers . . , have thrust themselves into the town." To quicken his incentive for snooping, he was rewarded with the fines levied against those whose crime in entertaining "strangers" he had uncovered. In 1637 the Massachusetts government imposed this out­lawing of hospitality on all towns, and it was now illegal for any town to permit a stranger to move there without the consent of high government officials. As the years went on, however, and the colony grew, the author­ities were forced by the need for labor to admit servants, apprentices, sailors, and artisans, who did not necessarily belong to the body of Puritan "saints."

To the saints and their leaders, any idea of separation of church and state was anathema. As the Puritan synod put it in their Platform of Church Discipline (1648): "It is the duty of the magistrate to take care of matters of religion.... The end of the magistrate’s office is ...godliness." It is the duty of the magistrate to punish and repress "idolatry, blasphemy, heresy, venting corrupt and pernicious opinions contempt of the word preached, profanation of the Lord’s Day."

Should any congrega­tion dare to "grow schismatical" or "walk incorrigibly or obstinately in any corrupt way of their own," the magistrate was to "put forth his coercive power." And if the state was to be the strong coercive arm of the church, so the church, in turn, was to foster in the public the duty of obedience to the state rulers: "Church government furthereth the people in yielding more hearty...obedience unto the civil government." From this attitude, it followed for the Puritan that any rebel against the civil government was a "rebel and traitor" to God, and of course any criticism of, let alone rebellion against, Puritan rule was also a sin against God, the author of the plan for Puritan hegemony. So insistent indeed were the Puritans on the duty of obedience to civil government that the content of its decrees became almost irrelevant. As Rev. John Davenport, a leading Puritan divine, put it: "You must submit to the rulers’ authority, and perform all duties to them whom you have chosen... whether they be good or bad, by virtue of their relation between them and you." Naturally, John Winthrop, who helped govern Massachusetts for twenty years after its inception, agreed with this sentiment. To Winthrop, natural liberty was a "wild beast," while correct civil liberty meant being properly subjected to authority and restrained by "God’s ordinances."

Perhaps the bluntest expression of the Puritan ideal of theocracy was the Rev. Nathaniel Ward’s The Simple Cobbler of Aggawam in America (1647). Returning to England to take part in the Puritan ferment there, this Massachusetts divine was horrified to find the English Puritans too soft and tolerant, too willing to allow a diversity of opinion in society. The objective of both church and state, Ward declaimed, was to coerce virtue, to "preserve unity of spirit, faith and ordinances, to be all like-minded, of one accord; every man to take his brother into his Christian care…and by no means to permit heresies or erroneous opinions." Ward continued:

God does nowhere in His word tolerate Christian States to give toleration to such adversaries of His truth, if they have power in their hands to suppress them . . . He that willingly assents to toleration of varieties of religion his conscience will tell him he is either an atheist or a heretic or a hypocrite, or at best captive to some lust. Poly-piety is the greatest impiety in the world… To authorize an untruth by a toleration of State is to build a sconce against the walls of heaven, to batter God out of His chair.

And so the Puritan ministry stood at the apex of rule in Massachusetts, ever ready to use the secular arm to enforce its beliefs against critics and false prophets, or even against simple lapses from conformity.

To enforce purity of doctrine upon society, the Puritans needed a network of schools throughout the colony to indoctrinate the younger generation. The Southern colonies’ individualistic attitude toward education was not to be tolerated. Also, the clusters of town settlements made schools far more feasible than it did among the widely scattered rural population of the Southern colonies.

The first task was a college, to graduate suitably rigorous ministers, and to train schoolmasters for lower schools. And so the Massachusetts General Court established a college in Cambridge in 1636 (named Harvard College the following year), appro­priating 400 pounds for its support. In a few years, after schoolmasters had been trained, a network of grammar schools was established throughout the colony. In 1647, the government required every town to create and keep in operation a grammar school. Thus, Massachusetts forged a net­work of governmental schools to indoctrinate the younger generation in Puritan orthodoxy. The master was chosen, and his salary paid, by the town government, and, of course, crucial to selecting a master was the minister’s intensive inquiry into his doctrinal and behavioral purity. Indeed, in 1654 Massachusetts made it illegal for any town to continue in their posts any teachers "that have manifested themselves unsound in the faith or scandalous in their lives." To feed the network of grammar schools, the colony, in 1645, compelled each town to provide a schoolmaster to teach reading and writing.

There would be no point to government schools for indoctrinating the masses, if there were no masses to be indoctrinated. Vital to the system, therefore, was a law compelling every child in the colony to be educated. This was put through in 1642—the first compulsory education law in America—and was in contrast to the system of voluntary education then prevailing in England and in the Southern colonies. Parents ignoring the law were fined, and wherever government officials judged the parents or guardians to be unfit to have the children educated properly, the govern­ment was empowered to seize the children and apprentice them out to others.

One of the essential goals of Puritan rule was strict and rigorous enforce­ment of the ascetic Puritan conception of moral behavior. But since men’s actions, given freedom to express their choices, are determined by their inner convictions and values, compulsory moral rules only serve to manu­facture hypocrites and not to advance genuine morality. Coercion only forces people to change their actions; it does not persuade people to change their underlying values and convictions. And since those already con­vinced of the moral rules would abide by them without coercion, the only real impact of compulsory morality is to engender hypocrites, those whose actions no longer reflect their inner convictions.

The Puritans, however, did not boggle at this consequence. A leading Puritan divine, the Rev. John Cotton, went so far as to maintain that hypocrites who merely conform to the church rules without inner conviction could still be useful church members. As to the production of hypocrites, Cotton complacently declared: "If it did so, yet better to be hypocrites than profane persons. Hypocrites give God part of his due, the outward man, but the profane persons giveth God neither outward not inward man."

One requisite for the efficient enforcement of any code of behavior is 1: always an effective espionage apparatus of informers. This apparatus was supplied in Massachusetts, informally but no less effectively, by the dedicated snooping of friends and neighbors upon one another, with de­tailed reports sent to the minister on all deviations, including the sin of idleness. The clustering of towns around. central villages aided the network, and the fund of personal information collected by each minister added to his great political power. Moreover, the menace of excommunication was redoubled by the threat of corollary secular punishment.

Informal snooping, however, was felt by some of the towns to be too haphazard, and these set up a regular snooping officialdom. These officers were called "tithing men," as each one had supervision over the private affairs of his ten nearest neighbors

One Puritan moral imperative was strict observance of the Sabbath: any worldly pleasures indulged in on the Sabbath were a grave offense against both church and state. The General Court was shocked to learn, in the late 1650s, that some people, residents as well as strangers, persisted in "uncivilly walking in the streets and fields" on Sunday, and even travelling from town to town and drinking at inns. And so the General Court duly passed a law prohibiting the crimes of "playing, uncivil walking, drinking and travelling from town to town" on Sunday. If these criminals could not pay the fine imposed, they were to be whipped by the constable at a maximum rate of five lashes per ten-shilling fine.

To enforce the regulations and prevent the crimes, the gates of the towns were closed on Sunday and no one permitted to leave. And if two or more people met accidentally on the street on a Sunday, they were quickly dispersed by the police. Nor was the Sabbath in any sense a hasty period. Under the inspiration of the Rev. John Cotton, the New England Sabbath began rigorously at sunset Saturday evening and continued through Sunday night, thus ensuring that no part of the weekend could be spent in enjoyment. Indeed, enjoyment at any time, while not legally prohibited, was definitely frowned upon, levity being condemned as "inconsistent with the gravity to be always preserved by a serious Christian."

Kissing one’s wife in public on a Sunday was also outlawed. A sea captain, returning home on a Sunday morning from a three-year voyage, was indiscreet enough to kiss his wife on the doorstep. For this he was forced to sit in the stocks for two hours for this "lewd and unseemly behavior on the Sabbath Day."

Not only were nonreligious activities outlawed on Sundays, but attendance at a Puritan church was compulsory as well. Fines were levied for absence from church, and the police were ordered to search through the towns for absentees and forcibly haul them to church. Falling asleep in church was also outlawed and whipping was the punishment for repeated offenses.

Gambling of any kind was strictly forbidden. The law declared: "Nor shall any person at any time play or game for any money... upon penalty of forfeiting treble the value thereof, one half to the party informing and the other half to the treasurer." Yet, as so often happens in this world, what was so sternly prohibited to private individuals was permitted to government. Thus, government was permitted to raise revenue for itself by running lotteries. To government, in short, was given the compulsory monopoly of the gambling and lottery business. Cards and dice were, of course, prohibited as gambling. Also prohibited, however, were games of skill at public houses, such as bowling and shuffleboard, such activities being considered a waste of time by the people’s self-appointed moral guardians in the government.

Idleness, in fact, was not just a sin, but also a punishable misdemeanor--at any time, not only on Sunday. If the constable discovered anyone, singly or in groups, engaged in such heinous behavior as coasting on the ice, swimming, or sneaking a quiet smoke, he was ordered to report to the magistrate. Time, it seems, was God’s gift and therefore always to be used in His service. A sin against God’s time was a crime against the church and state.

Drinking, oddly enough, was not completely outlawed, but drunkenness was, and subject to a fine. The practice of drinking toasts was outlawed in 1639, because of its supposedly pagan origin and because, once a man has begun to drink a toast, he is on the road to perdition; "drunkenness, uncleanness, and other sins quickly follow." And yet the stern guardians of the public morality had their troubles, for decades later we find ministerial complaints that the "heathenish and idolatrous practice of health-drinking is too frequent."

Women and children, as might be expected, were treated extremely harshly by the Puritan commonwealth. Children were regarded as the virtually absolute property of their parents, and this property claim was rigorously enforced by the state. If any child be disobedient to his parents, any magistrate could haul him into court, and punish the little criminal with a maximun of ten lashes for each offense. Should the pattern of disobedience persist into adolescence, the parents, as provided by the law of 1646, were supposed to bring the youth to the magistrate. If convicted of the high crime of stubbornness and rebelliousness, the son was to be duly executed. Happily, it is likely that this particular law, on the books for over thirty years, was rarely, if ever, put into effect by the parents.

Women were viewed as instruments of Satan by the Puritans, and severe laws were passed outlawing women’s apparel that was either immodest or so showy as to indicate the sin of "pride of raiment." "Im­modesty" included the wearing of short-sleeved dresses, "whereby the nakedness of the arm may be discovered"—a practice duly outlawed in 1656.

In outlawing "pride of raiment," women were not discriminated against by the Puritans; men too felt the heavy arm of the state. In 1634 the General Court began the practice of outlawing finery of dress for either sex, including "immodest fashions . . . with any lace on it, silver, gold or thread," hat bands, belts, ruffs, beaver hats, and many other items of adornment.

In 1639 more items of sin were added: for example, ribbons, shoulder bands, and cuffs—these nonutilitarian items being of "little use or benefit, but to the nourishment of pride." Excessive finery was subject to heavy fines, and the law was extensively enforced. Thus, in one year, Hampshire County hauled thirty-eight women and thirty men into court for illegal finery, silk being an especially popular sin. One woman was punished "for wearing silk in a flaunting garb, to the great offense of several sober persons."

Even the wearing of one’s hair long—an old Cavalier practice condemned by the Puritans, who were therefore called Roundheads—was placed under interdict. The General Court repeatedly condemned flowing hair as a dangerous vanity. Many Puritan divines ranked "pride in long hair" fully as sinful as gambling, drinking, or idleness. One citizen, fined for daring to build upon unused government land, was offered a remission of half the amount if he would only cut off the long hair off his head into a civil frame.

Hair righteousness, however, never had much of a chance even in godly Massachusetts, for some of the major leaders of the colony, including Governor Winthrop and John Endecott, persisted in the sin of long hair.

Mixed dancing only came to the colony late in the century, but was promptly condemned as frivolous, immoral and a waste of time Boston, upon hearing complaints, closed down a dancing school.

The measures of the fanatical Puritan theocracy were not solely motivated by religious zeal. Part of the motivation had an economic-class basis. As the century progressed, the lowly laborers and indentured servants formed an increasing minority of the populace; since they were not ad­mitted to the political and social privileges of church membership, theywere naturally the most disaffected members of the social body. The above measures were partly designed to keep the lower classes in their place. Thus, the authorities were particularly angered to see servants or the families of laborers having the gall to wear fine apparel. The General Court, in 1658, severely announced "our utter detestation... that men or women of mean condition should take upon them the garb of gentlemen,by wearing gold or silk lace, or buttons or silk of taffeta hoods, or scarves, which though allowable to persons of greater estates or more liberal education, yet we cannot but judge intolerable in persons of such like con­dition." In short, the lower orders must know their place, and the stringent requirements of a fanatical moral code could bend for the upper strata of society.

Similarly, the requirement of compulsory education was enforced par­ticularly upon the indentured servants, as many masters believed that their servants would be less inclined to be independent or "give trouble" if imbued with Puritan teachings.

Indeed, the leaders of the colony did not hesitate to justify the oligarchic rule by the rich over the poor. As Governor Winthrop expressed it in his A Model of Christian Charity (1630): "God Almighty in His most holy and wise providence hath so disposed of the condition of mankind as in all times some must be rich, some poor; some high and eminent in power and dignity; others mean and in subjection."

Generally, then, it was the lower orders who had to bear the main brunt of the severely enforced "moral" rules of the Puritan code. Indeed, Massa­chusetts imposed maximum ceilings on wage rates in order to lower wage costs to employers. The temporarily enslaved indentured servants were particularly oppressed by Puritans trying to maintain them as the efficient property of their masters; they therefore tried to suppress all deviant tendencies from the norm. Many servants were branded like cattle with their initials and the date of purchase, so as to assure their rapid identi­fication in case of flight. When found unsatisfactory or troublesome, ser­vants were generally punished, whipped, and imprisoned, or had their tenure of servitude extended, Orphan boys were bound out as servants by the state until they reached the age of twenty, while illegitimate boys were especially punished by being bound out until the age of thirty. In addition, indentured servants could, like slaves, be sold by their masters to other masters, and thus be forcibly separated from their families. Servants caught escaping were often punished by having their ears cut off.

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Re: Theocracy in Massachusetts
12 Feb 2006

Nice anti-Protestant rant, but what about the Vatican?

Allow me...

In 1788, the Holy Father Pope Pius VI dispatched an emissary to meet with Benjamin Franklin in Paris, and ask him one short and simple question; “Would it be okay with President George Washington if the Pope named a bishop in the new land?”

Since that was what the revolution in the colonies was all about - freedom, to include religious freedom - word came back from Washington telling the Pope he is welcome to appoint any bishop he wants for the United States.

One hundred and seventy-two years later, Presidential Nominee John F. Kennedy gave a speech on September 12, 1960 to the Greater Houston Ministerial Association, countering assumptions that the Vatican would influence his Presidency or Government. Kennedy said,

"I am not the Catholic candidate for President. I am the Democratic Party's candidate for President who happens also to be a Catholic. I do not speak for my Church on public matters - and the Church does not speak for me."

One of Kennedy’s official biographers later said, “He knocked religion out of the campaign as an intellectually respectable issue”.

On January 20, 1961, John F. Kennedy moved into the Whitehouse, but after two years and ten months, on November 22, 1963 the incredibly popular Liberal-Democrat Catholic President was assassinated.

If the majority of US citizens were greatly saddened by the death of John F. Kennedy, and the Vatican had never publicly condemned his Presidency, while the Jewish people encouraged it, then we might assume that his Liberal-Democrat Catholic Presidential fate was met either by secret Conservative Republican Vatican interests or, for the sake of the Church, Conservative-Republican Protestant interests.

Speaking of leadership pressures, can five individual justices safely keep the Supreme Church out of the Supreme Court when they hold the very power to include Her? The five Supreme Court Justices, who are of the Catholic faith, know full well that it would be unwise of a Catholic judge to warrant the opposition of the Vatican, especially since they have been appointed for the remainder of their natural competent lives.

While the Supreme Court held a minority of Catholic Justices, that upper hand restrained the possibility that Catholic Dogma could have the upper hand over dissenting votes.

Just one year after George Washington welcomed a Catholic bishop to the new world, the United States Constitution went into effect. Since that time of freedoms, while certain individuals exorcised free speech and the Roman Church exercised FREE SPEECH and clarified Her own FREEDOM, She now appears about ready to reach a climax by conquering the Supreme Court of the United States.

“With no President willing to cross Her Respected Authority, New World Theocracy will be born to an apparently innocent maneuver in Washington. As history has shown, She is prone to speak like a dragon (prohibition), lead like a serpent (censorship), and rule like an innocent lamb of G-d (Vatican Style Justice),” -- yezbok drahcir

An honest attorney will serve true justice. Injustice serves assassination, money, ego and recognition, and respectable social standing.

With Conservative-Republican religious interests, are we about to see the resemblance of that beastly Papal image of yesteryear, when questions or suggestions were an affront to ecclesiastical authority and respect?

I think it would be wise to believe in a devil personified by devious and veiled humanity. In addition, it would not hurt to recognize that so-called revealed religion prefers to reshape the concept of a devil into an unseen living entity that is bent on utter destruction than describe ‘him’ as a demon that scares the sheep into large folds of morality-minded voters.

Remember John F. Kennedy, and understand why his brother Ted might be determined not to see a predominantly Catholic Supreme Court, especially when it comes to matters of civil liberties which conflict with Vatican morals. We already see the US courts revisiting supposedly settled issues.

By no means can one dictate policy while failing to demonstrate power of authority, and for obvious reasons. Dictators are not open to suggestions or answering unscripted questions amid public gatherings, much less telegraph where or whom they will strike next. In addition, by inherent nature, an extremely overt dictator like Kim Jong Il is bent on suppressing anything or anyone that might tarnish his image of power, authority and respect, by questioning or even suggesting public policy. So, what do covert dictators do differently?

When the New World becomes the land of religious tyranny, let those who will remain willfully ignorant, swim out to the Statue of Liberty for shelter.

I say, watch out for the Fundamentalist Rightwing Conservative Republic - FURICORE. It will push anything through The Courts that might not agree with The Constitution, or simply tailor The Constitution to suit their need to justify removing non-believers from high places of authority and supporting believers who run for office in other countries - like Stephen Harper’s Canada.

Remember too, that the Honorable and Protestant Justice John Paul Stevens will be 86 on April 20th, 2006, and there is a good chance that the powers we will let be, will await replacing him while seeking to form a 2 to 1 majority of butt-saving Vatican Pleasing Supreme Court Justices.

My elderly friends who grew up in Germany, agree that the showdown between freedom of speech and freedom of religion has come to what will be made to appear as popular preference once again, but the people will make a different choice this time in that they will demand to see proof that the majority is in agreement with the image cast by the media. It will be a democratic vote – not a theocratic assumption!

yezbok drahcir/counter secret service
Re: Theocracy in Massachusetts
12 Feb 2006
The lamblike creature with its theocracy, disguises its homage to the terrible beast before it, whose wound was healed in when Alito took the bench, and essentially brought home the ideology of Protestant America. It speaks like a dragon too.
Re: Theocracy in Massachusetts
12 Feb 2006
The Congregational Church is still the official Church of Massachusetts.
Re: Theocracy in Massachusetts
12 Feb 2006
Thought the first guy said a "Brief" history?

Reads like war and peace!!!!!!!11

Dude, apostleize elsewhere, or get a life.
Re: Theocracy in Massachusetts
13 Feb 2006
>>Reads like war and peace<<

Um, it's sad that people think a 3-page essay is "too long to read".

I thought this was Boston, "land of the educated".

Re: Theocracy in Massachusetts
13 Feb 2006
Has 'Chief Long-Wind' actually read ‘War and Peace’, or has he just noticed that it is a thick book?

If one wants to be a smart-ass, let us first notice that 'apostleize' is not a recognized word, unless the 'yakuza tribe' has a dictionary that we don’t know about.
Re: Theocracy in Massachusetts
13 Feb 2006
Carla, you should also chastise those who whine about the Patriot Act without having read it. Seems like you're well versed on being a smart-ass.
Re: Theocracy in Massachusetts
13 Feb 2006
Sid poses as Chief Long-Wind?
Re: Theocracy in Massachusetts
13 Feb 2006
I rest my case.
Re: Theocracy in Massachusetts
14 Feb 2006

Americans celebrate Independence Day, but not Independent Media. This is the obvious cause of all their grief.

With our talents and technology we have evolved to a place where we can expect transparent interactive government, but there are those few individuals who will stand in its way.

If they will not play fair and square, then the right is already assumed of democracy to find an alternative to their game. If they play their game by not answering us, we are forced to broadcast suggestions instead of asking questions.

The keys to the kingdom do not lie in bypassing the Senate and going for Caesar’s jugular, but in going after any groups of constituents that are organized enough to assure a collective vote. They are the ones who proudly boast that their congregations influence policy makers and win elections.

They speak of their god until they elect their representatives, then they look away. They piously go to their temples of worship, and they read their holy books and pray. As the world turns upside down they have nothing to say, because if they did they would have to pay.

They are the same people who then fail to speak up for the oppressed, because they themselves are either too blind to see, or too dumb to speak, or to afraid to answer. They are chicken-shits compared to their messiah. The power of money and command and the fear of death have corrupted the whole, silent lot. They are the priests of every realm, who bow down together before Nebuchadnezzar’s statue.

We do not go after them by burning down their churches, mosques, or synagogues, but go after them as a collective block of nonpartisan citizens who refuse to remain DIVIDED by tiresome old religious and political labels that exist purely for the purposes that they obviously serve.

As a majority made up with diverse oppressed minorities, we will no longer look at each other as enemies, but as partners in overcoming this horrible theocracy which is taking hold of new world democracy. We can give them a choice of rendering unto Caesar, by putting their money where there mouths are, or simply and nobly rendering their tax-exemption void before the congregations - who are becoming quite annoyed with clerical indifference to the oppressive issues at hand.

The image we see is religion roaming freely through endeavors established by a majority, and persecution for those who would challenge the freedom to condemn by exercising THEIR right to free speech, and death for those who climb to the top of the media heap and blaspheme the gods and the controlling religions that reveal them.

Libel only works when there are half-truths made on a large scale, but complete unveiled truth is a hot potato that is ten times more deadly to the politicians, and a hundred times more deadly to the priests, who will be judged thereby. If libel were enough to get attention, we could stop short of announcing a direct threat to Caesar’s life.

It is my elected duty to publish what will clearly and vividly get a long overdue answer; will democracy make blasphemy a hate crime while denying that the making of scapegoats is a the crime? No, but those with the power to charge broadcast media outlets with libel or abetting insurrection will simply allow their image to remain as untouchable as it appears.

Just remember that the personal part of the first amendment is the ultimate enemy of ALL oppressors who work in large negligent groups. Be aware of anything or anyone on earth that effectually stands in the way of serious and truthful dialogue in the court of mass media, while posturing piety.
The Victory Towers
14 Feb 2006
ktc blast off.gif
This is a Tribute to the Two Witnesses - the one before called Judaism, and the one after called Islam.
Christian American Civility to Fellow Children of Abraham
14 Feb 2006
Imagine the impact. Imagine the peace. As long as blasphemy we do not put our differences before the love over others, we should never be wanting.

A little Deist idealism for ya cupcakes.
Forget the word blasphemy
14 Feb 2006
Then it all makes sense.
Re: Theocracy in Massachusetts
17 Feb 2006
Carla poses as @??

L.B.Hahn, Chief was right, article way to long. Many with jobs and family cannot sit to read tome of babble. Like you anyway, glad you have much time yourself!!

Re: Theocracy in Massachusetts
18 Feb 2006
I'm sorry for being a troll trouble maker. Please forgive me.I have nothing else to do with my sad life.I promise to never comment again.Instead I Will only comment on right -wing blogs about subjects I know something about.I have never read War and Peace or the Patriot Act.I'm just so filled with hate and angst.I need someone to strike out at.I wish I didn't hate the left so much.I really should do more with my pathetic life.Constructive criticism is so much better and more productive.
Re: Theocracy in Massachusetts
18 Feb 2006
Maybe you're right sid?This trolling is getting old.I think I'll stick to the republican blogs where I fit in better.I can't understand Chomsky he 's to intellectual.I shouldn't be so consumed with hate for the leftists.I'll never be able to convince them to see things my way.It really is a waste of my time.
Re: Theocracy in Massachusetts
18 Feb 2006
The greatest form of flattery is imitation and/or impersonation. Thank you to the "Sid" impersonator! I'll be around all week!!!