Freedom
The Conversation is a Leftist Loony Lovies internet Journal that according to the Conversation itself supposedly gives the reader ‘Academic rigour, journalistic flair’. Whatever that means, it does give the reader a one sided Leftist Loony view. The following article is about the latest out of Victoria and the draconian lockdown due to more China virus cases. If this state had been run by any party other than China loving Labor the words would be burning on the page. Andrews and his cronies had no problem with thirty thousand BLM protestors recently on the streets in Melbourne but it is the average Victorian now that will pay for it. Oh, well what else would one expect from a Leftist Loony Lovie paper?
‘The Victorian government will lock down all metropolitan Melbourne for six weeks from Wednesday night, as a new wave of the coronavirus takes hold in the city.
The lockdown will also cover the Mitchell Shire, north of Melbourne, which includes the towns of Broadford, Seymour, Kilmore, Tallarook, Pyalong and Wallan.
Under the restrictions, people will only be able to leave their home to shop for essential goods and services, for care and compassionate reasons, exercise, and for work and study if it cannot be conducted from home.
The dramatic action comes as the Victoria-NSW border closes on Tuesday night, amid some chaos in Albury-Wodonga, and follows the lockdown of suburbs in 12 Melbourne postcode areas, and the “lock in” of 3,000 residents in nine community housing towers.’ https://theconversation.com/six-week-lockdown-for-melbourne-as-record-191-new-cases-in-latest-tally-142171?utm_medium=email&utm_campaign=Latest%20from%20The%20Conversation%20for%20July%208%202020%20-%201671716113&utm_content=Latest%20from%20The%20Conversation%20for%20July%208%202020%20-%201671716113+CID_b108dd8327223bcbb91ba6119d525788&utm_source=campaign_monitor&utm_term=Six-week%20lockdown%20for%20Melbourne%20as%20record%20191%20new%20cases%20in%20latest%20tally
‘Of all the sciences, the Holy Bible has more to say about astronomy than any other. The Scripture speaks of the sun, moon, stars, the host of heaven, planets, and constellations. It talks about the heavens, the firmament, and tells us that the lights in the sky were made for the earth, for man, to give light by day and by night, to serve as signs, and to determine the seasons. The ancients, particularly the Jews, claim Adam as the first astronomer. They number Seth, Enoch, Shem, and Abraham among the greatest ancient astronomers. Major astronomical themes occur in Genesis, Numbers, Joshua, Judges, Job, Psalms, Amos, Luke, Hebrews, 1 & 2 Peter, Jude, and Revelation.’ http://www.geocentricity.com/
‘IN presenting John Jasper’s celebrated sermon on “De Sun Do Move, “I beg to introduce it with several explanatory words. As intimated in a former chapter it is of a dual character. It includes an extended discussion, after his peculiar fashion, of the text, “The Lord God is a man of war; the Lord is His name.” Much that he said in that part of his sermon is omitted, only so much being retained as indicates his view of the rotation of the sun. It was really when he came into this part of his sermon that he showed to such great advantage, even though so manifestly in error as to the position which he tried so manfully to antagonize. It was of that combative type of public speech which always put him before the people at his best. I never heard this sermon but once, but I have been amply aided in reproducing it by an elaborate and altogether friendly report of the sermon published at the time by The Richmond Dispatch. Jasper opened his discourse with a tender reminiscence and quite an ingenious exordium.
“Low me ter say,” he spoke with an outward composure which revealed an inward but mastered swell of emotion, “dat when I wuz a young man and a slave, I knowed nuthin’ wuth talkin’ ’bout consarnin’ books. Dey wuz sealed mysteries ter me, but I tell yer I longed ter break de seal. I thusted fer de bread uv learnin’. When I seen books I ached ter git in ter um, fur I knowed dat dey had de stuff fer me, an’ I wanted ter taste dere contents, but most of de time dey wuz bar’d aginst me.
“By de mursy of de Lord a thing happened. I got er room-feller–he wuz a slave, too, an’ he had learn’d ter read. In de dead uv de night he giv me lessons outen de New York Spellin’ book. It wuz hard pullin’, I tell yer; harder on him, fur he know’d jes’ a leetle, an’ it made him sweat ter try ter beat sumthin’ inter my hard haid. It wuz wuss wid me. Up de hill ev’ry step, but when I got de light uv de less’n into my noodle I farly shouted, but I kno’d I wuz not a scholur. De consequens wuz I crep ‘long mighty tejus, gittin’ a crum here an’ dar untel I cud read de Bible by skippin’ de long words, tolerable well. Dat wuz de start uv my eddicashun–dat is, wat little I got. I mek menshun uv dat young man. De years hev fled erway sense den, but I ain’t furgot my teachur, an’ nevur shall. I thank mer Lord fur him, an’ I carries his mem’ry in my heart.
” ‘Bout seben months after my gittin’ ter readin’, Gord cunverted my soul, an’ I reckin ’bout de fust an’ main thing dat I begged de Lord ter give me wuz de power ter und’stan’ His Word. I ain’ braggin’, an’ I hates self-praise, but I boun’ ter speak de thankful word. I b’lieves in mer heart dat mer pra’r ter und’stand de Scripshur wuz heard. Sence dat time I ain’t keerd ’bout nuthin’ ‘cept ter study an’ preach de Word uv God.
“Not, my bruthrin, dat I’z de fool ter think I knows it all. Oh, mer Father, no! Fur frum it. I don’ hardly und’stan myse’f, nor ha’f uv de things roun’ me, an’ dar is milyuns uv things in de Bible too deep fur Jasper, an’ sum uv ’em too deep fur ev’rybody. I doan’t cerry de’ keys ter de Lord’s closet, an’ He ain’ tell me ter peep in, an’ ef I did I’m so stupid I wouldn’t know it when I see it. No, frens, I knows my place at de feet uv my Marster, an’ dar I stays.
“But I kin read de Bible and git de things whar lay on de top uv de soil. Out’n de Bible I knows nuthin’ extry ’bout de sun. I sees ‘is courses as he rides up dar so gran’ an’ mighty in de sky, but dar is heaps ’bout dat flamin’ orb dat is too much fer me. I know dat de sun shines powerfly an’ po’s down its light in floods, an’ yet dat is nuthin’ compared wid de light dat flashes in my min’ frum de pages of Gord’s book. But you knows all dat. I knows dat de sun burns–oh, how it did burn in dem July days. I tell yer he cooked de skin on my back many er day when I wuz hoein’ in de corn feil’. But you knows all dat, an’ yet dat is nuthin’ der to de divine fire dat burns in der souls uv Gord’s chil’n. Can’t yer feel it, bruthrin?
“But ’bout de courses uv de sun, I have got dat. I hev dun rang’d thru de whole blessed book an’ scode down de las’ thing de Bible has ter say ’bout de’ movements uv de sun. I got all dat pat an’ safe. An’ lemme say dat if I doan’t giv it ter you straight, if I gits one word crooked or wrong, you jes’ holler out, ‘Hol’ on dar, Jasper, yer ain’t got dat straight,’ an’ I’ll beg pardon. If I doan’t tell de truf, march up on dese steps here an’ tell me I’z a liar, an’ I’ll take it. I fears I do lie sometimes–I’m so sinful, I find it hard ter do right; but my Gord doan’t lie an’ He ain’ put no lie in de Book uv eternal truf, an’ if I giv you wat de Bible say, den I boun’ ter tell de truf.
“I got ter take yer all dis arternoon on er skershun ter a great bat’l feil’. Mos’ folks like ter see fights–some is mighty fon’ er gittin’ inter fights, an’ some is mighty quick ter run down de back alley when dar is a bat’l goin’ on, fer de right. Dis time I’ll ‘scort yer ter a scene whar you shall witness a curus bat’l. It tuk place soon arter Isrel got in de Promus Lan’. Yer ‘member de people uv Gibyun mak frens wid Gord’s people when dey fust entered Canum an’ dey wuz monsus smart ter do it. But, jes’ de same, it got ’em in ter an orful fuss. De cities roun’ ’bout dar flar’d up at dat, an’ dey all jined dere forces and say dey gwine ter mop de Gibyun people orf uv de groun’, an’ dey bunched all dar armies tergedder an’ went up fer ter do it. Wen dey kum up so bol’ an’ brave de Giby’nites wuz skeer’d out’n dere senses, an’ dey saunt word ter Joshwer dat dey wuz in troubl’ an’ he mus’ run up dar an’ git ’em out. Joshwer had de heart uv a lion an’ he wuz up dar d’reckly. Dey had an orful fight, sharp an’ bitter, but yer might know dat Ginr’l Joshwer wuz not up dar ter git whip’t. He prayed an’ he fought, an’ de hours got erway too peart fer him, an’ so he ask’d de Lord ter issure a speshul ordur dat de sun hol’ up erwhile an’ dat de moon furnish plenty uv moonshine down on de lowes’ part uv de fightin’ groun’s. As a fac’, Joshwer wuz so drunk wid de bat’l, so thursty fer de blood uv de en’mies uv de Lord, an’ so wild wid de vict’ry dat he tell de sun ter stan’ still tel he cud finish his job. Wat did de sun do? Did he glar down in fi’ry wrath an’ say, ‘What you talkin’ ’bout my stoppin’ for, Joshwer; I ain’t navur startid yit. Bin here all de time, an’ it wud smash up ev’rything if I wuz ter start’? Naw, he ain’ say dat. But wat de Bible say? Dat’s wat I ax ter know. It say dat it wuz at de voice uv Joshwer dat it stopped. I don’ say it stopt; tain’t fer Jasper ter say dat, but de Bible, de Book uv Gord, say so. But I say dis; nuthin’ kin stop untel it hez fust startid. So I knows wat I’m talkin’ ’bout. De sun wuz travlin’ long dar thru de sky wen de order come. He hitched his red ponies and made quite a call on de lan’ uv Gibyun. He purch up dar in de skies jes’ as frenly as a naibur whar comes ter borrer sumthin’, an’ he stan’ up dar an’ he look lak he enjoyed de way Joshwer waxes dem wicked armies. An’ de moon, she wait down in de low groun’s dar, an’ pours out her light and look jes’ as ca’m an’ happy as if she wuz waitin’ fer her ‘scort. Dey nevur budg’d, neither uv ’em, long as de Lord’s army needed er light to kerry on de bat’l.
“I doan’t read when it wuz dat Joshwer hitch up an’ drove on, but I ‘spose it wuz when de Lord toll him ter go. Ennybody knows dat de sun didn’ stay dar all de time. It stopt fur bizniz, an’ went on when it got thru. Dis is ’bout all dat I has ter do wid dis perticl’r case. I dun show’d yer dat dis part uv de Lord’s word teaches yer dat de sun stopt, which show dat he wuz movin’ befo’ dat, an’ dat he went on art’rwuds. I toll yer dat I wud prove dis an’ I’s dun it, an’ I derfies ennybody to say dat my p’int ain’t made.
“I tol’ yer in de fust part uv dis discose dat de Lord Gord is a man uv war. I ‘spec by now yer begin ter see it is so. Doan’t yer admit it?
When de Lord cum ter see Joshwer in de day uv his feers an’ warfar, an’ actu’ly mek de sun stop stone still in de heavuns, so de fight kin rage on tel all de foes is slain, yer bleeged ter und’rstan’ dat de Gord uv peace is also de man uv war. He kin use bofe peace an’ war ter hep de reichus, an’ ter scattur de host uv de ailyuns. A man talked ter me las’ week ’bout de laws uv nature, an’ he say dey carn’t poss’bly be upsot, an’ I had ter laugh right in his face. As if de laws uv ennythin’ wuz greater dan my Gord who is de lawgiver fer ev’rything. My Lord is great; He rules in de heavuns, in de earth, an’ doun und’r de groun’. He is great, an’ greatly ter be praised. Let all de people bow doun an’ wurship befo’ Him!
“But let us git erlong, for dar is quite a big lot mo’ comin’ on. Let us take nex’ de case of Hezekier. He wuz one of dem kings of Juder–er mighty sorry lot I mus’ say dem kings wuz, fur de mos’ part. I inclines ter think Hezekier wuz ’bout de highes’ in de gin’ral avrig, an’ he war no mighty man hisse’f. Well, Hezekier he got sick. I dar say dat a king when he gits his crown an’ fin’ry off, an’ when he is posterated wid mortal sickness, he gits ’bout es commun lookin’ an’ grunts an’ rolls, an’ is ’bout es skeery as de res’ of us po’ mortals. We know dat Hezekier wuz in er low state uv min’; full uv fears, an’ in a tur’ble trub’le. De fac’ is, de Lord strip him uv all his glory an’ landed him in de dust. He tol’ him dat his hour had come, an’ dat he had bettur squar up his affaars, fur death wuz at de do’. Den it wuz dat de king fell low befo’ Gord; he turn his face ter de wall; he cry, he moan, he beg’d de Lord not ter take him out’n de worl’ yit. Oh, how good is our Gord! De cry uv de king moved his heart, an’ he tell him he gwine ter give him anudder show. Tain’t only de kings dat de Lord hears. De cry uv de pris’nur, de wail uv de bondsman, de tears uv de dyin’ robber, de prars uv de backslider, de sobs uv de womun dat wuz a sinner, mighty apt to tech de heart uv de Lord. It look lik it’s hard fer de sinner ter git so fur orf or so fur down in de pit dat his cry can’t reach de yere uv de mussiful Saviour.
“But de Lord do evun better den dis fur Hezekier–He tell him He gwine ter give him a sign by which he’d know dat what He sed wuz cummin’ ter pars. I ain’t erquainted wid dem sun diuls dat de Lord toll Hezekier ’bout, but ennybody dat hes got a grain uv sense knows dat dey wuz de clocks uv dem ole times an’ dey marked de travuls uv de sun by dem diuls. When, darfo’ Gord tol’ de king dat He wud mek de shadder go backwud, it mus’ hev bin jes’ lak puttin’ de han’s uv de clock back, but, mark yer, Izaer ‘spressly say dat de sun return’d ten dergrees. Thar yer are! Ain’t dat de movement uv de sun? Bless my soul. Hezekier’s case beat Joshwer. Joshwer stop de sun, but heer de Lord mek de sun walk back ten dergrees; an’ yet dey say dat de sun stan’ stone still an’ nevur move er peg. It look ter me he move roun’ mighty brisk an’ is ready ter go ennyway dat de Lord ordurs him ter go. I wonder if enny uv dem furloserfers is roun’ here dis arternoon. I’d lik ter take a squar’ look at one uv dem an’ ax him to ‘splain dis mattur. He carn’t do it, my bruthr’n. He knows a heap ’bout books, maps, figgers an’ long distunces, but I derfy him ter take up Hezekier’s case an’ ‘splain it orf. He carn’t do’ it. De Word uv de Lord is my defense an’ bulwurk, an’ I fears not what men can say nor do; my Gord gives me de vict’ry.
” ‘Low me, my frens, ter put mysef squar ’bout dis movement uv de sun. It ain’t no bizniss uv mine wedder de sun move or stan’ still, or wedder it stop or go back or rise or set. All dat is out er my han’s ‘tirely, an’ I got nuthin’ ter say. I got no the-o-ry on de subjik. All I ax is dat we will take wat de Lord say ’bout it an’ let His will be dun ’bout ev’rything. Wat dat will is I karn’t know ‘cept He whisper inter my soul or write it in a book. Here’s de Book. Dis is ‘nough fer me, and wid it ter pilut me, I karn’t git fur erstray.
“But I ain’t dun wid yer yit. As de song says, dere’s mo’ ter foller. I envite yer ter heer de fust vers in de sev’nth chaptur uv de book uv Reverlashuns. What do John, und’r de pow’r uv de Spirit, say? He say he saw fo’ anguls standin’ on de fo’ corners uv de earth, holdin’ de fo’ win’s uv de earth, an’ so fo’th. ‘Low me ter ax ef de earth is roun’, whar do it keep its corners? Er flat, squar thing has corners, but tell me where is de cornur uv er appul, ur a marbul, ur a cannun ball, ur a silver dollar. Ef dar is enny one uv dem furloserfurs whar’s been takin’ so many cracks at my ole haid ’bout here, he is korjully envited ter step for’d an’ squar up dis vexin’ bizniss. I here tell you dat yer karn’t squar a circul, but it looks lak dese great scolurs dun learn how ter circul de squar. Ef dey kin do it, let ’em step ter de front an’ do de trick. But, mer brutherin, in my po’ judmint, dey karn’t do it; tain’t in ’em ter do it. Dey is on der wrong side of de Bible; dat’s on de outside of de Bible, an’ dar’s whar de trubbul comes in wid ’em. Dey dun got out uv de bres’wuks uv de truf, an’ ez long ez dey stay dar de light uv de Lord will not shine on der path. I ain’t keer’n so much ’bout de sun, tho’ it’s mighty kunveenyunt ter hav it, but my trus’ is in de Word uv de Lord. Long ez my feet is flat on de solid rock, no man kin move me. I’se gittin’ my order f’um de Gord of my salvashun.
“Tother day er man wid er hi coler and side whisk’rs cum ter my house. He was one nice North’rn gemman wat think a heap of us col’rd people in de Souf. Da ar luvly folks and I honours ’em very much. He seem from de start kinder strictly an’ cross wid me, and arter while, he brake out furi’us and frettid, an’ he say: ‘Erlow me Mister Jasper ter gib you sum plain advise. Dis nonsans ’bout de sun movin’ whar you ar gettin’ is disgracin’ yer race all ober de kuntry, an’ as a fren of yer peopul, I cum ter say it’s got ter stop.’ Ha! Ha! Ha! Mars’ Sam Hargrove nuvur hardly smash me dat way. It was equl to one ov dem ole overseurs way bac yondur. I tel him dat ef he’ll sho me I’se wrong, I giv it all up.
“My! My! Ha! Ha! He sail in on me an’ such er storm about science, nu ‘scuv’ries, an’ de Lord only knos wat all, I ner hur befo’, an’ den he tel me my race is ergin me an’ po ole Jasper mus shet up ‘is fule mouf.
“Wen he got thru–it look lak he nuvur wud, I tel him John Jasper ain’ set up to be no scholur, an’ doant kno de ferlosophiz, an’ ain’ tryin’ ter hurt his peopul, but is wurkin’ day an’ night ter lif ’em up, but his foot is on de rock uv eternal truff. Dar he stan’ and dar he is goin’ ter stan’ til Gabrul soun’s de judgment note. So er say to de gemman wat scol’d me up so dat I hur him mek his remarks, but I ain’ hur whar he get his Scriptu’ from, an’ dat ‘tween him an’ de wurd of de Lord I tek my stan’ by de Word of Gord ebery time. Jasper ain’ mad: he ain’ fightin’ nobody; he ain’ bin ‘pinted janitur to run de sun: he nothin’ but de servunt of Gord and a luver of de Everlasting Word. What I keer about de sun? De day comes on wen de sun will be called frum his race-trac, and his light squincked out foruvur; de moon shall turn ter blood, and this yearth be konsoomed wid fier. Let um go; dat wont skeer me nor trubble Gord’s erlect’d peopul, for de word uv de Lord shell aindu furivur, an’ on dat Solid Rock we stan’ an’ shall not be muved.
“Is I got yer satisfied yit? Has I prooven my p’int? Oh, ye whose hearts is full uv unberlief! Is yer still hol’in’ out? I reckun de reason yer say de sun don’ move is ’cause yer are so hard ter move yerse’f. You is a reel triul ter me, but, nevur min’; I ain’t gi’n yer up yit, an’ nevur will. Truf is mighty; it kin break de heart uv stone, an’ I mus’ fire anudder arrur uv truf out’n de quivur uv de Lord. If yer haz er copy uv God’s Word ’bout yer pussun, please tu’n ter dat miner profit, Malerki, wat writ der las’ book in der ole Bible, an’ look at chaptur de fust, vurs ‘leben; what do it say? I bet’r read it, fur I got er noshun yer critics doan’t kerry enny Bible in thar pockits ev’ry day in de week. Here is wat it says: ‘Fur from de risin’ uv de sun evun unter de goin’ doun uv de same My name shall be great ‘mong de Gentiles. . . My name shall be great ‘mong de heathun, sez de Lord uv hosts.’ How do dat suit yer? It look lak dat ort ter fix it. Dis time it is de Lord uv hosts Hisse’f dat is doin’ de talkin’, an’ He is talkin’ on er wonderful an’ glorious subjik. He is tellin’ uv de spredin’ uv His Gorspel, uv de kummin’ uv His larst vict’ry ovur de Gentiles, an’ de wurldwide glories dat at de las’ He is ter git. Oh, my bruddrin, wat er time dat will be. My soul teks wing es I erticipate wid joy dat merlenium day! De glories as dey shine befo’ my eyes blin’s me, an’ I furgits de sun an’ moon an’ stars. I jes’ ‘members dat ‘long ’bout dose las’ days dat de sun an moon will go out uv bizniss, fur dey won’ be needed no mo’. Den will King Jesus come back ter see His people, an’ He will be de suffishunt light uv de wurl’. Joshwer’s bat’ls will be ovur. Hezekier woan’t need no sun diul, an’ de sun an’ moon will fade out befo’ de glorius splendurs uv de New Jerruslem.
“But wat der mattur wid Jasper. I mos’ furgit my bizniss, an’ mos’ gon’ ter shoutin’ ovur de far away glories uv de secun’ cummin’ uv my Lord. I beg pardun, an’ will try ter git back ter my subjik. I hev ter do as de sun in Hezekier’s case–fall back er few dergrees. In dat part uv de Word dat I gin yer frum Malerki–dat de Lord Hisse’f spoke–He klars dat His glory is gwine ter spred. Spred? Whar? Frum de risin’ uv de sun ter de goin’ down uv de same. Wat? Doan’t say dat, duz it? Dat’s edzakly wat it sez. Ain’t dat cleer ’nuff fer yer? De Lord pity dese doubtin’ Tommusses. Here is ’nuff ter settul it all an’ kure de wuss cases. Walk up yere, wise folks, an’ git yer med’sin. Whar is dem high collar’d furloserfurs now? Wat dey skulkin’ roun’ in de brush fer? Why doan’t yer git out in der broad arternoon light an’ fight fer yer cullurs? Ah, I un’stans it; yer got no answer. De Bible is agin yer, an’ in yer konshunses yer are convictid.
“But I hears yer back dar. Wat yer wisprin’ ’bout? I know; yer say yer sont me sum papurs an’ I nevur answer dem. Ha, ha, ha! I got ’em. De differkulty ’bout dem papurs yer sont me is dat dey did not answer me. Dey nevur menshun de Bible one time. Yer think so much uv yoursef’s an’ so little uv de Lord Gord an’ thinks wat yer say is so smart dat yer karn’t even speak uv de Word uv de Lord. When yer ax me ter stop believin’ in de Lord’s Word an’ ter pin my faith ter yo words, I ain’t er gwine ter do it. I take my stan’ by de Bible an’ res’ my case on wat it says. I take wat de Lord says ’bout my sins, ’bout my Saviour, ’bout life, ’bout death, ’bout de wurl’ ter come, an’ I take wat de Lord say ’bout de sun an’ moon, an’ I cares little wat de haters of mer Gord chooses ter say. Think dat I will fursake de Bible? It is my only Book, my hope, de arsnel uv my soul’s surplies, an’ I wants nuthin’ else.
“But I got ernudder wurd fur yer yit. I done wuk ovur dem. papurs dat yer sont me widout date an’ widout yer name. Yer deals in figgurs an’ thinks yer are biggur dan de arkanjuls. Lemme see wat yer dun say. Yer set yerse’f up ter tell me how fur it is frum here ter de sun. Yer think yer got it down ter er nice p’int. Yer say it is 3,339,002 miles frum de earth ter de sun. Dat’s wat yer say. Nudder one say dat de distuns is 12,000,000; nudder got it ter 27,000,000. I hers dat de great Isuk Nutun wuk’t it up ter 28,000,000, an’ later on de furloserfurs gin ernudder rippin’ raze to 50,000,000. De las’ one gits it bigger’ dan all de yuthers, up to 90,000,000. Doan’t enny uv ’em ergree edzakly an’ so dey runs a guess game, an’ de las’ guess is always de bigges’. Now, wen dese guessers kin hav a kunvenshun in Richmun’ an’ all ergree ‘pun de same thing, I’d be glad ter hear frum yer ag’in, an’ I duz hope dat by dat time yer won’t be ershamed uv yer name.
“Heeps uv railroads hes bin built sense I saw de fust one wen I wuz fifteen yeers ole, but I ain’t hear tell uv er railroad built yit ter de sun. I doan’ see why ef dey kin meshur de distuns ter de sun, dey might not git up er railroad er a telurgraf an’ enabul us ter fin’ sumthin’ else ’bout it den merely how fur orf de sun is. Dey tell me dat a kannun ball cu’d mek de trep ter de sun in twelve years. Why doan’dey send it? It might be rig’d up wid quarturs fur a few furloserfers on de inside an’ fixed up fur er kumfurterble ride. Dey wud need twelve years’ rashuns an’ a heep uv changes uv ramint–mighty thick clo’es wen dey start and mighty thin uns wen dey git dar.
“Oh, mer bruthrin, dese things mek yer laugh, an’ I doan’ blem yer fer laughin’, ‘cept it’s always sad ter laugh at der follies uv fools. If we cu’d laugh ’em out’n kount’nens, we might well laugh day an’ night. Wat cuts inter my soul is, dat all dese men seem ter me dat dey is hittin’ at de Bible. Dat’s wat sturs my soul an’ fills me wid reichus wrath. Leetle keers I wat dey says ’bout de sun, purvided dey let de Word uv de Lord erlone. But nevur min’. Let de heethun rage an’ de people ‘madgin er vain thing. Our King shall break ’em in pieces an’ dash ’em down. But blessed be de name uv our Gord, de Word uv de Lord indurith furivur. Stars may fall, moons may turn ter blood, an’ de sun set ter rise no mo’, but Thy kingdom, oh, Lord, is frum evurlastin’ ter evurlastin’.
“But I has er word dis arternoon fer my own brutherin. Dey is de people fer whose souls I got ter watch–fur dem I got ter stan’ an’ report at de last–dey is my sheep an’ I’se der shepherd, an’ my soul is knit ter dem forever. ‘Tain fer me ter be troublin’ yer wid dese questions erbout dem heb’nly bodies. Our eyes goes far beyon’ desmaller stars; our home is clean outer sight uv dem twinklin’ orbs; de chariot dat will cum ter take us to our Father’s mansion will sweep out by dem flickerin’ lights an’ never halt till it brings us in clar view uv de throne uv de Lamb. Doan’t hitch yer hopes to no sun nor stars; yer home is got Jesus fer its light, an’ yer hopes mus’ trabel up dat way. I preach dis sermon jest fer ter settle de min’s uv my few brutherin, an’ repeats it ’cause kin’ frens wish ter hear it, an’ I hopes it will do honour ter de Lord’s Word. But nuthin’ short of de purly gates can satisfy me, an’ I charge, my people, fix yer feet on de solid Rock, yer hearts on Calv’ry, an’ yer eyes on de throne uv de Lamb. Dese strifes an’ griefs ‘ll soon git ober; we shall see de King in His glory an’ be at ease. Go on, go on, ye ransom uv de Lord; shout His praises as yer go, an’ I shall meet yer in de city uv de New Jeruserlum, whar we shan’t need the light uv de sun, fer de Lam’ uv de Lord is de light uv de saints.”‘ https://docsouth.unc.edu/church/hatcher/hatcher.html
In the land of the free and the brave BLM and other Marxist, Muslim, Leftist, Loony groups are making sure free speech and thought are a thing of the past. You may let Baptist Health know exactly what you think by emailing them https://www.baptisthealth.com/paducah/contact/send-us-an-e-mail/
‘In recent months, cancel culture has gone into overdrive with many people losing their livelihoods, reputations, or jobs for expressing their opinions online.
This usually happens after activists target individuals over their online posts, find out where they’re employed, and then bombard the employer with messages and phone calls until they’re terminated.
In many cases, just a single tweet, statement, or video is all it takes for an individual to be targeted and subject to a pressure campaign that results in them losing their job.
After licensed Hearing Instrument Specialist Tabitha Morris from Paducah, Kentucky posted a three minute Facebook video on June 9, where she stated that she doesn’t support the Black Lives Matter movement, she not only lost her job but continued to be targeted after being fired and ended up having her GoFundMe mass reported and taken down.
Morris told Reclaim The Net that she posted the video after feeling frustrated about the then-recent riots, lootings, and “the senseless murders of other innocent black Americans amid this chaos,” including the murder of black former Police Chief David Dorne who was shot and killed by looters while attempting to protect a pawn shop.
In the June 9 video, Morris said that she doesn’t support the Black Lives Matter movement and won’t apologize or bow down for being white.
“The problem is not white people, the problem is not police officers,” Morris said in the video.
She then cited crime statistics about police officers killing more white Americans than black Americans and the overall crime rates of black Americans compared with white Americans, a sentiment that has also since caused others to lose their jobs, and students to be expelled from colleges.
Morris told Reclaim The Net that after she had posted the video, many online users started sending her “death threats and vile messages of hate” and pressured her employer, Baptist Health Hospital, to terminate her.
“They found out where I was employed and made an organized effort to have me terminated. Over 1000 calls and emails were sent to the HR department, that either they fire me, or they would riot and protest,” Morris told Reclaim The Net.
Morris then made a second video on June 10 where she discussed the threats and organized efforts to get her fired and said that she doesn’t support Black Lives Matter because “they don’t care about all black lives” and instead, “the only thing they concentrate on is black lives that are killed by white people or white police officers.”
She added: “I have worked at that job for 20 years and I have treated white kids, black kids, Mexican kids, all different races, and I love each and every one of them. But it doesn’t matter what I say, it doesn’t matter what I do, you’re gonna spread this and you’re gonna call me a racist anyway, and you’re gonna ruin my life.”
On June 11, Morris said she was told by the HR department that she was terminated effective immediately because of the attention her Facebook video had received and the threats of protest.
The online activists who had targeted Morris demanded a public statement which was posted to the Baptist Health Hospital Facebook page on the same day:
“Our mission at Baptist Health is to provide high-quality, compassionate care to all our patients. Baptist Health does not tolerate disrespectful conduct or discrimination of any form. It has come to our attention that an employee recently made statements on social media which do not reflect the values of Baptist Health and have caused disruption to our ability to carry out our mission to our patients and employees. This individual is no longer employed by Baptist Health.”
But Morris’ firing and the public statement from Baptist Health Hospital didn’t stop some Black Lives Matter supporters from continuing to target her.
On June 12, Morris appeared on the Todd Starnes Radio Show to tell her side of the story and was advised by Starnes to set up a GoFundMe account for financial support.
But after setting up her GoFundMe, some of the Black Lives Matter supporters organized again, promoted a Change.org petition to have her fundraiser stopped, and succeeded in having her GoFundMe shut down and all of the money refunded.
“I was told that no matter what I did to financially support my family, they would stop it,” Morris told Reclaim The Net. “They will make sure that I never get another job in healthcare again.”
Before the GoFundMe was taken down, some Black Lives Matter supporters also continued targeting Morris through her campaign’s contact form and told her that they would be flagging the campaign until it was taken down.
Morris also told Reclaim The Net that the threats have extended to anyone who supports her and that people are “terrified to speak out against this organization, for fear of retribution, loss of business, termination from employment, or any other way this organization can destroy your life.”
Morris added that she’s contacted attorneys to defend her position but her search has been futile:
“What has happened to me and others, should never be allowed to happen to anyone else. I do not have a degree. I spent the last 20 years at this practice, starting at minimum wage, and worked my way up, with hard work, continued education, and dedication…All of that has been taken from me, over a 3-minute video, stating I did not support a movement, and would not apologize for being born white.”
Morris’ experience is one of many similar stories where people have been targeted and punished for voicing their opinions, often losing their jobs, online accounts, or quitting their careers because of their social media posts.If you’re tired of cancel culture and censorship subscribe to Reclaim The Net.‘ https://reclaimthenet.org/tabitha-morris-cancel-culture/
The Marxist Muslim Leftist Lovies are dominating the news these days or so it seems. Therefore, you probably haven’t heard that the ‘Administrators at Michigan State University have forced Professor Stephen Hsu to resign from the graduate student union after he had the gall to share research that shows that police violence is not particularly related to the race of either the cop or the victim.
This research, which has been completely ignored by the activists in the streets shouting “Black Lives Matter” as loudly as they can, is peer-reviewed and thought to be extremely credible. For the most part, it’s been done by researchers and academics who thought their studies would come to the opposite conclusion. It’s exactly the kind of research that should be informing our current debate about racism and police brutality.
Unfortunately, the story of Hsu’s ousting illustrates exactly why it isn’t.
From the College Fix:
The union has criticized Hsu’s promotion of a study that found there is no racial bias in police shootings.
“We found that the race of the officer doesn’t matter when it comes to predicting whether black or white citizens are shot,” according to the Michigan State-based research Hsu had quoted that drew the ire of many.
Hsu said that the attacks against him are baseless.
“The GEU alleged that I am a racist because I interviewed MSU Psychology professor Joe Cesario, who studies police shootings,” he wrote in an email to The College Fix. “But Cesario’s work (along with similar work by others, such as Roland Fryer at Harvard) is essential to understanding deadly force and how to improve policing.”
It used to be that a university was a place that prized independent, thought-provoking research, championed free speech, and put all of their resources towards following the evidence to its logical conclusions – no matter how controversial those conclusions might be. This is the backbone of intellectual progress, it is the absolute standard by which science is conducted, and it is why we are further ahead as a species than we were in the Middle Ages.
Make no mistake: Going backwards on these central tenets isn’t an annoyance like political correctness or canceling Aunt Jemima – it is a devastating move that could, with no exaggeration whatsoever, plunge us into a new age of scientific darkness.
That’s why a story like this one is so disturbing. This is angering on a personal level, of course, because a good professor lost his standing in the union. But it’s so much more than that. This is a terrifying glimpse at our future – one where we will build policies and solutions based on anecdotal evidence and “lived experience.” In other words, a future based not on science but on identity politics. Ready to have unqualified, uneducated black transgender women take over science and academia and shape our future as our nation?
You might want to learn how to speak Chinese. Fast.’ http://unfilteredpatriot.com/professor-forced-out-for-sharing-actual-research-about-police-violence/
It could be said ‘God broke the mold when He made John Jasper.
Psalm 139: 1-3 …O LORD, thou hast searched me, and known me. 2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. 3 Thou compassest my path and my lying down, and art acquainted with all my ways.
‘JASPER’S mother was near the century line when she died, and he attained unto the extraordinary age of eighty-nine. Truly there must have been rare endurance in the texture of the stock. Jasper’s thoughts did not turn to religion until he was twenty-seven and yet by reason of his longevity he was a preacher for sixty years. During twenty-five years of that time he was a slave, and he had about thirty-five years of personal civil freedom, during which he won the distinctions that will make him a figure slow to pass out of history.
Jasper can have no successor. Freedom did not change him. It came too late for him to be seriously affected by its transforming hand. It never dazzled him by its festive charms nor crooked him with prejudice against the white people. There was far more for him in the traditions, sentiments, and habits of his bondage-days than in the new things which emancipation offered. He never took up with gaudy displays which marked his race in the morning of their freedom. This was especially true as to his ministry. He clung without apology to the old ways. In preaching, he spurned the new pulpit manners, the new style of dress, and all newfangrled tricks, which so fascinated his race. He intoned his sermons,–at least, in their more tender passages–sang the old revival songs of the plantations and factories, and felt it a part of his religion to smash, with giant hand, the innovations which the new order was bringing in. Of all the men whom I have known this weird, indescribable man cared the least for opposition;–unless he believed it touched his personal honour or was likely to injure the cause of religion. Indeed, he liked it. He was a born fighter and a stranger to fear. There was a charm in his resentments: they were of a high order, and inevitably commanded manly sympathy. He instinctively identified himself with the Lord and felt that when he fought he was fighting the Lord’s battles. Satire and sarcasm were like Toledo blades in his hands. He often softened his attacks upon his enemies by such ludicrous hits and provoking jests that you felt that, after all, his hostility lacked the roots of hatred. He was far more prone to despise than to hate his enemies.
There is a curious fact in connection with Jasper’s language Evidently in his early days his speech was atrociously ungrammatical. His dialect, while possessing an element of fascination, was almost unspellable. During his long ministerial life his reading and contact with educated people rooted out many of his linguistic excrescences. There were times when he spoke with approximate accuracy, and even with elegance; and yet he delighted, if indeed he was conscious of it, in returning to his dialect and in pouring it forth unblushingly in its worst shape, and yet always with telling effect. But the wonder of his speaking was his practical independence of language. When he became thoroughly impassioned and his face lit with the orator’s glory, he seemed to mount above the bondage of words: his feet, his eyes, indeed every feature of his outer being became to him a new language. If he used words, you did not notice it. You were simply entranced and borne along on the mountain-tide of his passion. You saw nothing but him. You heard him; you felt him, and the glow of his soul was language enough to bring to you his message. It ought to be added that no man ever used the pause more eloquently or effectively than Jasper, and his smile was logic; it was rhetoric; it was blissful conviction.
Those who thought that Jasper was a mere raver did not know. Logic was his tower of strength. He never heard of a syllogism, but he had a way of marshalling his facts and texts which set forth his view as clear as the beaming sun. The Bible was to him the source of all authority, while his belief in the justice and truth of God was something unworldly. He understood well enough his frailties, his fallibility, and the tendency of the human soul towards unfairness and deceit. I heard him say once with irresistible effect: “Brutherin, Gord never lies; He can’t lie. Men lie. I lie sometimes, I am very sorry to say it. I oughtn’t to lie, and it hurts me when I do. I am tryin’ ter git ober it, and I think I will by Gord’s grace, but de Lord nevur lies.” His tone in saying this was so humble and candid that I am sure the people loved him and believed in him more for what he said. A hypocrite could never have said it. Jasper could never be put into words. As he could speak without words so it is true that words could never contain him,–never tell his matchless story, never make those who did not hear him and see him fully understand the man that he was.
A notable and pathetic episode in Jasper’s history was the fact that during the bitter days of the Confederacy when Richmond was crowded with hospitals,–hospitals themselves crowded with the suffering,–Jasper used to go in and preach to them. It was no idle entertainment provided by a grotesque player. He always had a message for the sorrowful. There is no extended record of his labours in the hospitals, but the simple fact is that he, a negro labourer with rude speech, was welcomed by these sufferers and heard with undying interest; no wonder they liked him. His songs were so mellow, so tender, so reminiscent of the southern plantation and of the homes from which these men came. His sermons had the ring of the old gospel preaching so common in the South. He had caught his manner of preaching from the white preachers and they too had been his only theological teachers. We can easily understand how his genius, seasoned with religious reverence, made him a winsome figure to the men who languished through the weary days on the cots. It cannot be said too often that Jasper was the white man’s preacher. Wherever he went, the Anglo-Saxon waived all racial prejudices and drank the truth in as it poured in crystal streams from his lips.
Quite a pretty story is told of Jasper at the beginnings of his ministry. It seems that he went down into the eastern part of his town one Sunday to preach and some boisterous ruffians interfered, declaring that a negro had no right to go into the pulpit and that they would not allow Jasper to preach. A sailor who chanced to be present and knew Jasper faced these disorderly men and declared to them that Jasper was the smartest man in Virginia and that if he could take him to the country from whence he had come he would be treated with honour and distinction. There was also a small white boy standing by, and touched by the sincerity and power of Jasper, he pluckily jumped into the scene and exclaimed, “Yes, let him go on; what he says is all right. I have read it all in the Bible, and why shouldn’t he speak?” The incipient mob was dispersed, and his audience was fringed with a multitude of white people who were attracted to the scene.
It is not intended by these things said, concerning Jasper’s favour with the white people, to indicate that Jasper, in the least degree, was not with his own, race. Far from that. He loved his own people and was thoroughly identified with them; but he was larger than his race. He loved all men. He had grown up with that pleasing pride that the coloured people who lived in prominent families had about white people. Then, too, he had always been a man who had won favour wherever he went, and the white race had always had a respect and affection for him. Jasper was never ungrateful.
There were sometimes hard passages in the road which Jasper travelled. At the end of the war he was left high and dry, like driftwood on the shore. He had no church; no place to preach; no occupation. His relations with the white race were shattered, and things were grim enough; but ill-fortune could not break him. A large part of Richmond was in ashes, and in some places at least the work of rebuilding commenced at once,–or rather a clearing off of the debris with a view to rebuilding. Jasper walked out and engaged himself to clean bricks. During the Egyptian bondage the Hebrews made bricks and thought they had a hard lot; but Jasper spent the first days of his freedom in the brick business,–a transient expedient for keeping soul and body together until he could get on his feet again. Little thought the eager men who were trying to lay the foundations for their future fortunes that in the tall serious negro who sat whacking hour after hour at the bricks was one of God’s intellectual noblemen. Born in bondage, lowly in his liberty and yet great in the gifts with which God had endowed him, it was Jasper’s nature to be almost as cheerful when squatted on a pile of bricks and tugging at their cleaning as if he had a seat in a palace and was feeding on royal dainties. He carried the contented spirit, and that too while he aspired after the highest. He did not uselessly kick against the inevitable, but he always strove for the best that was in his reach.
One of the most serious jars of Jasper’s life was his conflict with some of his brethren in connection with his notable and regrettable sermon on the motion of the sun. Intelligent people do not need to be told that Jasper knew nothing of natural science, and that his venture into the field of astronomy was a blunder. It was a matter that did not in the least involve his piety or his salvation, nor even his ministerial efficiency. His whole bearing in the matter was so evidently sincere, and his respect for the Bible, as he understood it, was so unmeasured that it set him off rather to an advantage than to a disadvantage. It is told in another place how he was drawn into the preaching of that sermon which gave him an odd, and yet a genuine, celebrity. It was no love for sensation and no attempt to show his learning, but simply an attempt to vindicate the Bible as he understood it. When the sermon was first delivered it created a wide-spread sensation. Some of the coloured ministers of Richmond were shocked out of their equanimity, and they felt that something must be done. It was a case of hysterics. In a fit of freakish courage some of them made an attack on Jasper. A letter was written to a Richmond paper and signed by several prominent negro Baptists, one of them being the pastor of a strong church. In this letter Jasper’s sermons were bitterly denounced, and they were spoken of as “a base fabrication,” out of time and place, and doing more harm than good. It was said further that these sermons had drawn such crowds that it had resulted in the injury of a number of persons, and that a better way for the author of these sermons would be for him to preach Jesus Christ and Him crucified.
Some time after this the Ebenezer Baptist Church called a conference to consider the situation and to see if matters could not be adjusted. Jasper was an ardent believer in the independence of the individual Baptist church, and he was summoned to appear before that conference. He refused to go, saying that he did not recognize the authority of the church to interfere with him. Thereupon they sent a committee to him inviting him to come and make any statement that he wished to make concerning the question at issue.
He went. The point in the published letter concerning Jasper that was most offensive to him was the statement as to “base fabrication.” That hit him between the joints of the harness. His soul was stirred with a furious resentment, and when he got before that council and fell afoul of the three men who had charged him with “a base fabrication” it was a day not to be forgotten. When he had got through it would be hard to say how many baskets would have been required to hold the fragments. The man who had really written the letter suddenly discovered that it had no reference on the earth to Brothel Jasper. It was intended to answer something that had been said in a paper in New York. Attempts were made to refresh his memory. Quite a respectable minister reminded this letter writer that they had talked together concerning this letter, and that the attention of the writer was called to the “base fabrication” part of it, but the memory of the brother could not be revived. No stimulant could reach the case. Other folks might charge Brother Jasper with base fabrication, but not this man. It was a lamentable and discreditable conclusion. He was crippled in both feet and respected by none. This ended the matter. Jasper strode away from the council with the marks of victory about him; and while bad feeling could not die at once, yet the attacks on Jasper went entirely out of fashion. Let it be added that there were multitudes who shared the prejudice against this old warrior, but little cared he. On he went his fine way, growing in nobleness, and loving the God in whom he believed.
Jasper’s pleasures were of the meditative sort. For a long time his church gave him an ample vacation in the summer. He retired to the country and courted its quiet. His only sport was fishing along the streams, and that suited his task. If the fish didn’t bite, his thoughts always did. Like the fish they ran in schools, but unlike the fish they ran in all weathers and in all seasons. But Jasper never achieved marked success in the art of recreation. Go where he might, his fame was there to confront and to entangle him.
Demands for him to preach always came in hot and thick, and there was hardly a Sunday when Jasper was in the country that he was not surrounded by a crowd and preaching with everglowing fervour and delight. Indeed, Jasper was sought after to dedicate churches, deliver lectures and to preach special sermons in every part of Virginia, and often beyond it. It was said that he preached in almost every county and city in Virginia. He was the one ever sought Virginia preacher, and in that respect he stood unmatched by any man of his race.
As a rule, Jasper did not preach very long sermons. His Sunday afternoon sermons very rarely exceeded fifty minutes in length, but on extraordinary occasions he took no note of time. Jasper was not a sermon-maker. He did not write them, and homiletics was a thing of which he had never heard. He was fond of pictorial preaching and often selected historical topics, such as “Joseph and His Brethren” or “Daniel in the Lion’s Den,” or “The Raising of Lazarus.” He had quite a large stock of special sermons,–sermons which had grown by special use, and which embodied the choicest creations of his mind. These he preached over and over again and in his own pulpit, and without apology to anybody. But after all the themes which interested him most profoundly and on which he preached with unsurpassed ardour and rapture were the fundamental doctrines of the Scriptures. The last sermon he ever preached was on Regeneration; and on many phases of the Christian system he preached with consummate ability. He believed fully in the doctrine of future punishment, and his description of the fate of the lost made the unbelieving quake with terror and consternation. His preaching was of that fervid, startling, and threatening sort, well suited to awaken religious anxieties and to bring the people to a public confession. He was his own evangelist,–did chiefly the work of bringing his congregation to repentance, and the growth of his church consisted almost entirely of the fruit of his own ministry. His church on the island began with nine members, and it was reported that there were over 2,000 at the time of his death. He had uncommon caution about receiving people into his church. He was not willing to take people to count, and he preached searchingly to those who were thinking of applying for membership.
Just two little and yet important things call for a place in this chapter. Jasper was an inexorable debt-payer. The only debt that he could tolerate was a church debt, and he could ill tolerate that. The unsettled account of his great new church building grappled him like a nightmare. It was his burden in the day and his torturing dream at night. Even during his dying days the church debt haunted and depressed him, and loud among his parting exhortations was his insistent plea that the church debt should be speedily paid.
In his early life Jasper contracted the use of tobacco,–as, indeed, almost his entire race did, and he was also quite free with the use of alcoholic drinks,–though never, so far as is known, to the extent of intoxication. No question as to his sobriety has ever ridden the air. But these habits lingered with him long after he entered the ministry, and even until he was winning enviable and far-spreading favour as a preacher. So far as known, these facts did not becloud his reputation nor interfere with his work. Of course, he never entered a barroom, and never drank convivially, but he kept liquor in his house, and took it as his choice dictated. But gradually it worked itself into his conscience that these things were not for the best, and without the least ostentation or even publicity he absolutely abandoned the use both of tobacco and alcoholic drinks. He made no parade about it, and took on no fanatical airs. Just as he thought it was wrong to owe money which he could not pay and therefore hated a debt, so he felt that these habits, useless at best, might really be harmful to him and to others, and therefore he gave them up.
His moral and religious ideals were very lofty, and he lived up to them to a degree not true of
MONUMENT OVER JOHN JASPER’S GRAVE
many. Not long after his death a really magnificent monument was erected over his grave. It was quite costly, and the money for it was raised by his church people and other lovers of whom he had legions. While he lived, legislators, judges, governors, and many men of eminent distinction, went to hear him preach. Many of the most distinguished white ministers of the country made it a point to go to his church on Sunday afternoon whenever they were in the city, and he was justly ranked as one of the attractions of Richmond.
Now that he has found his grave not far from the site of his church, and this stately shaft has been placed as a sentinel over his dust, multitudes as they come and go will visit the tomb of the most original, masterful, and powerful negro preacher of the old sort that this country has ever produced.’ https://docsouth.unc.edu/church/hatcher/hatcher.html
Australia’s Sky News’ Outsiders television programme is on Sunday mornings while we are in the Lord’s House so we video it to watch later in the day or the next. One of those Outsiders have interviewed is Michael Shellenberger. Shellenberger wrote an article that appeared in Forbes but was quickly deleted as the PC culture is quick to act on information they want to keep from you. It is easy to see ‘The debate on climate is conducted in a climate of fear coming from the bullying guardians of orthodoxy.’ https://climatediscussionnexus.com/2020/07/01/this-just-out/
However, here is that article in full.
‘On behalf of environmentalists everywhere, I would like to formally apologize for the climate scare we created over the last 30 years. Climate change is happening. It’s just not the end of the world. It’s not even our most serious environmental problem.
I may seem like a strange person to be saying all of this. I have been a climate activist for 20 years and an environmentalist for 30.
But as an energy expert asked by Congress to provide objective expert testimony, and invited by the Intergovernmental Panel on Climate Change (IPCC) to serve as Expert Reviewer of its next Assessment Report, I feel an obligation to apologize for how badly we environmentalists have misled the public.
Here are some facts few people know:
- Humans are not causing a “sixth mass extinction”
- The Amazon is not “the lungs of the world”
- Climate change is not making natural disasters worse
- Fires have declined 25% around the world since 2003
- The amount of land we use for meat — humankind’s biggest use of land — has declined by an area nearly as large as Alaska
- The build-up of wood fuel and more houses near forests, not climate change, explain why there are more, and more dangerous, fires in Australia and California
- Carbon emissions are declining in most rich nations and have been declining in Britain, Germany, and France since the mid-1970s
- Netherlands became rich not poor while adapting to life below sea level
- We produce 25% more food than we need and food surpluses will continue to rise as the world gets hotter
- Habitat loss and the direct killing of wild animals are bigger threats to species than climate change
- Wood fuel is far worse for people and wildlife than fossil fuels
- Preventing future pandemics requires more not less “industrial” agriculture
I know that the above facts will sound like “climate denialism” to many people. But that just shows the power of climate alarmism.
In reality, the above facts come from the best-available scientific studies, including those conducted by or accepted by the IPCC, the Food and Agriculture Organization of the United Nations (FAO), the International Union for the Conservation of Nature (IUCN) and other leading scientific bodies.
Some people will, when they read this imagine that I’m some right-wing anti-environmentalist. I’m not. At 17, I lived in Nicaragua to show solidarity with the Sandinista socialist revolution. At 23 I raised money for Guatemalan women’s cooperatives. In my early 20s I lived in the semi-Amazon doing research with small farmers fighting land invasions. At 26 I helped expose poor conditions at Nike factories in Asia.
I became an environmentalist at 16 when I threw a fundraiser for Rainforest Action Network. At 27 I helped save the last unprotected ancient redwoods in California. In my 30s I advocated renewables and successfully helped persuade the Obama administration to invest $90 billion into them. Over the last few years I helped save enough nuclear plants from being replaced by fossil fuels to prevent a sharp increase in emissions
But until last year, I mostly avoided speaking out against the climate scare. Partly that’s because I was embarrassed. After all, I am as guilty of alarmism as any other environmentalist. For years, I referred to climate change as an “existential” threat to human civilization, and called it a “crisis.”
But mostly I was scared. I remained quiet about the climate disinformation campaign because I was afraid of losing friends and funding. The few times I summoned the courage to defend climate science from those who misrepresent it I suffered harsh consequences. And so I mostly stood by and did next to nothing as my fellow environmentalists terrified the public.
I even stood by as people in the White House and many in the news media tried to destroy the reputation and career of an outstanding scientist, good man, and friend of mine, Roger Pielke, Jr., a lifelong progressive Democrat and environmentalist who testified in favor of carbon regulations. Why did they do that? Because his research proves natural disasters aren’t getting worse.
But then, last year, things spiraled out of control.
Alexandria Ocasio-Cortez said “The world is going to end in twelve years if we don’t address climate change.” Britain’s most high-profile environmental group claimed “Climate Change Kills Children.”
The world’s most influential green journalist, Bill McKibben, called climate change the “greatest challenge humans have ever faced” and said it would “wipe out civilizations.”
Mainstream journalists reported, repeatedly, that the Amazon was “the lungs of the world,” and that deforestation was like a nuclear bomb going off.
As a result, half of the people surveyed around the world last year said they thought climate change would make humanity extinct. And in January, one out of five British children told pollsters they were having nightmares about climate change.
Whether or not you have children you must see how wrong this is. I admit I may be sensitive because I have a teenage daughter. After we talked about the science she was reassured. But her friends are deeply misinformed and thus, understandably, frightened.
I thus decided I had to speak out. I knew that writing a few articles wouldn’t be enough. I needed a book to properly lay out all of the evidence.
And so my formal apology for our fear-mongering comes in the form of my new book, Apocalypse Never: Why Environmental Alarmism Hurts Us All.
It is based on two decades of research and three decades of environmental activism. At 400 pages, with 100 of them endnotes, Apocalypse Never covers climate change, deforestation, plastic waste, species extinction, industrialization, meat, nuclear energy, and renewables.
Some highlights from the book:
- Factories and modern farming are the keys to human liberation and environmental progress
- The most important thing for saving the environment is producing more food, particularly meat, on less land
- The most important thing for reducing air pollution and carbon emissions is moving from wood to coal to petroleum to natural gas to uranium
- 100% renewables would require increasing the land used for energy from today’s 0.5% to 50%
- We should want cities, farms, and power plants to have higher, not lower, power densities
- Vegetarianism reduces one’s emissions by less than 4%
- Greenpeace didn’t save the whales, switching from whale oil to petroleum and palm oil did
- “Free-range” beef would require 20 times more land and produce 300% more emissions
- Greenpeace dogmatism worsened forest fragmentation of the Amazon
- The colonialist approach to gorilla conservation in the Congo produced a backlash that may have resulted in the killing of 250 elephants
Why were we all so misled?
In the final three chapters of Apocalypse Never I expose the financial, political, and ideological motivations. Environmental groups have accepted hundreds of millions of dollars from fossil fuel interests. Groups motivated by anti-humanist beliefs forced the World Bank to stop trying to end poverty and instead make poverty “sustainable.” And status anxiety, depression, and hostility to modern civilization are behind much of the alarmism
Once you realize just how badly misinformed we have been, often by people with plainly unsavory or unhealthy motivations, it is hard not to feel duped.
Will Apocalypse Never make any difference? There are certainly reasons to doubt it.
The news media have been making apocalyptic pronouncements about climate change since the late 1980s, and do not seem disposed to stop.
The ideology behind environmental alarmsim — Malthusianism — has been repeatedly debunked for 200 years and yet is more powerful than ever.
But there are also reasons to believe that environmental alarmism will, if not come to an end, have diminishing cultural power.
The coronavirus pandemic is an actual crisis that puts the climate “crisis” into perspective. Even if you think we have overreacted, Covid-19 has killed nearly 500,000 people and shattered economies around the globe.
Scientific institutions including WHO and IPCC have undermined their credibility through the repeated politicization of science. Their future existence and relevance depends on new leadership and serious reform.
Facts still matter, and social media is allowing for a wider range of new and independent voices to outcompete alarmist environmental journalists at legacy publications.
Nations are reverting openly to self-interest and away from Malthusianism and neoliberalism, which is good for nuclear and bad for renewables.
The evidence is overwhelming that our high-energy civilization is better for people and nature than the low-energy civilization that climate alarmists would return us to.
The invitations from IPCC and Congress are signs of a growing openness to new thinking about climate change and the environment. Another one has been to the response to my book from climate scientists, conservationists, and environmental scholars. “Apocalypse Never is an extremely important book,” writes Richard Rhodes, the Pulitzer-winning author of The Making of the Atomic Bomb. “This may be the most important book on the environment ever written,” says one of the fathers of modern climate science Tom Wigley.
“We environmentalists condemn those with antithetical views of being ignorant of science and susceptible to confirmation bias,” wrote the former head of The Nature Conservancy, Steve McCormick. “But too often we are guilty of the same. Shellenberger offers ‘tough love:’ a challenge to entrenched orthodoxies and rigid, self-defeating mindsets. Apocalypse Never serves up occasionally stinging, but always well-crafted, evidence-based points of view that will help develop the ‘mental muscle’ we need to envision and design not only a hopeful, but an attainable, future.”
That is all I hoped for in writing it. If you’ve made it this far, I hope you’ll agree that it’s perhaps not as strange as it seems that a lifelong environmentalist, progressive, and climate activist felt the need to speak out against the alarmism.
I further hope that you’ll accept my apology.’ https://environmentalprogress.org/big-news/2020/6/29/on-behalf-of-environmentalists-i-apologize-for-the-climate-scare
There is that slippery slope which the West is rushing down to its own demise. For instance, making so-called same-sex marriage legal was not the beginning down the slide but it certainly gave a BIG push! Therefore, ‘Let me totally clear at the outset. One of the purposes of this article is to say, “I told you so!” Or, more precisely, many of us have been predicting this moment for years. As reported in the New York Times, “A Massachusetts City Decides to Recognize Polyamorous Relationships.
The city of Somerville has broadened the definition of domestic partnership to include relationships between three or more adults, expanding access to health care. Is anyone really surprised?
After all, if the winning mantras of the same-sex “marriage” movement have been “Love is love” and “Love wins” and “I have the right to marry the one I love,” why limit that number to two? Isn’t that discriminating against love? Isn’t that simply carrying over the outdated, outmoded, limiting ways of the past?
To this day, in all my dialogue and debate with LGBTQ activists and their allies, I have yet to hear a reasonable explanation of why marriage should be limited to two people if any two people can marry. Why limit the union to two people? Based on what? All the solid arguments for limiting marriage to two people are, ultimately, arguments for marriage being the union of a male and a female. All other arguments fall short. Very short. (For a glaring illustration, see here.)
When it comes to polyamory, which can include virtually any combination or number of men and women, on what basis should the government not recognize such relationships? Is not love still love? Does not love still win? And is not love the only thing that matters? So the argument goes.
As I asked in 2015, “If Love Is Love, Why Not Three Men ‘Marrying’?” Why not?
Today, we’re talking about just one city in Massachusetts extending health benefits to polyamorous families. But one city is all that is needed to begin a trend. That’s also why this is national news, even in the midst of an unrelenting, tumultuous news cycle.
As for warning about this for years, polyamory was mentioned frequently in my book A Queer Thing Happened to America, published in 2011, but with research for the book dating back to 2005.
In fact, in the book I drew attention to a polyamory seminar hosted by the Metropolitan Community Churches – obviously, pro-LGBT churches – back in 2005: “Yes, ‘polyamory’ – in other words, having multiple sexual partners (loving, of course!) – was also a topic of discussion at the MCC conference, and church members were encouraged to come out of the closets with their ongoing, multiple sexual relationships.”
Again, this was at a church conference in 2005. And even then, this trend had been building for years. We told you so!
In the book I also quoted polyamorous advocates who marched prominently in gay pride parades, stating, “We’re 30 years behind the gay activist movement.” They probably underestimated the timeline. (On a different but related front, I could point to articles like, “Here Come the Polygamists,” dating back to 2012.)
In my 2015 book, Outlasting the Gay Revolution, I wrote, “Perhaps we should change the wedding vows to sound more like this (with the man speaking here): ‘I take you as my wife, but probably not for life. I take you as my own, but not just you alone. I pledge myself to you, and perhaps to others too. I take you as my bride, although your name is Clyde.’
“Is this really so farfetched? If you can have a bride and a broom, if ‘husbands’ can be women and ‘wives’ can be men, if you can be married and dating and swinging and swapping, if you live together before marriage and end the marriage whenever it suits you best, then what does ‘marriage’ mean?”
Back in 2015, Stephen Colbert mocked the idea of a slippery moral slope when it came to redefining marriage. The reality of the matter, as he likely knew, was that the mocking predictions he made had already come to pass. I illustrated all that in this video. You can mock, but you can’t deny reality. (Take a minute to watch. You’ll be shocked.)
In saying all this, I am not saying that gay couples do not love each other or that gay couples will inevitably become polyamorous throuples and beyond. I’m simply stating the obvious: if two men or two women can “marry,” then there is nothing sacrosanct about the number two. Any potential number will do, as long as the relationships are based on “love.”
Already in March, 2016, Oliver Bateman wrote on Mic.com, “When it comes to marriage, three is still a crowd. But that might be changing sooner than we think. According to a 2015 Gallup poll, a small-yet-growing percentage of Americans report that they find the concept of plural marriage ‘morally acceptable,’ while polyamorous relationships are increasingly receiving mainstream media coverage. A 2014 Newsweek article even estimates that there are more than 500,000 openly polyamorous families living in the United States today.”
Did I say we told you so? Need I say more?’ https://mychristiandaily.com/in-massachusetts-here-comes-polyamorhttps://mychristiandaily.com/in-massachusetts-here-comes-polyamory-just-as-we-predicted/y-just-as-we-predicted/
John Jasper was a sinner saved by grace! Therefore, ‘THE domestic history of this rare and gifted man was not without its tragical incidents. One of the worst features of slavery, as an institution in the South, was the inevitable legislation which it necessitated, and under which many grievous wrongs were perpetrated. The right of the slave owner to the person of the slave carried with it the authority to separate man and wife at the dictate of self-interest, and that was often done, though it ought to be said that thousands of kindhearted men and women did their utmost to mitigate the wrongs which such legislation legalized. In the sale of the negroes regard was often had for the marriage relation, and it was arranged so that the man and wife might not be tom asunder. But it was not always this way. Too often the sanctity of marriage and the laws of God concerning it were sacrificed to the greed of the slaveholder.
If the tradition of Mr. Jasper’s first marriage is to be accepted as history, then he was the victim of the cruel laws under which the institution of slavery was governed. In the changes which came to him in the breaking up of the family to which he belonged his lot was cast for a while in the city of Williamsburg. The story is that he became enamoured of a maiden bearing the name of Elvy Weaden, and he was successful in his suit. It chanced, however, that on the very day set for his marriage, he was required to go to Richmond to live. The marriage was duly solemnized and he was compelled to leave his bride abruptly, but was buoyed with the hope that fairer days would come when their lot would be cast together. The fleeting days quenched the hope and chilled the ardour of the bride, and in course of time the impatient woman notified Jasper that unless he would come to see her and they could live together, she would account herself free to seek another husband. He was not a man to brook mistreatment, and he made short work of the matter. He wrote her that he saw no hope of returning to Williamsburg, and that she must go ahead and work out her own fate. Naturally enough, the difficulties under which the married life had to be maintained served to weaken seriously the marital tie and to imperil the virtue of the slaves. But this remark ought not to be made without recalling the fact that there were thousands and tens of thousands of happy and well-governed families among the slaves of the South.
Jasper felt seriously the blight of this untimely marriage and he seems to have remained unmarried until after he united with the church and became a preacher. In time, his thoughts turned again to marriage. He was then a member of the First African Baptist Church of Richmond. He took the letter which his wife had written him some time before and presented it to the church and asked what was his duty under the circumstances. It was a complex and vexing question, but his brethren, after soberly weighing the matter, passed a resolution expressing the conviction that it would be entirely proper for him to marry again. Accordingly, about five years after his conversion, he married a woman bearing the unusual name of Candus Jordan. According to all reports, this marriage was far more fruitful in children than in the matter of connubial peace and bliss for the high-strung and ambitious Jasper. It seems that the case must have had some revolting features, as in due time Jasper secured a divorce and was fully justified by his brethren and friends in taking this action. Evidently this separation from his wife, which was purely voluntary, in no way weakened him in the confidence and good-will of the people.
Years after his divorce, Jasper married Mrs. Mary Anne Cole. There were no children by this marriage, but his wife had a daughter by her former marriage who took the name of Jasper, and was adopted in fact and in heart as the daughter of this now eminent and beloved minister. This wife died in 1874, and Jasper married once more. His widow survived him and still lives, a worthy and honoured woman whose highest earthly joy is the recollection of having been the wife of Elder John Jasper, and also the solace and cheer of his old age. This is a checkered story of a matrimonial career, but justice loudly demands the statement that through it all John Jasper walked the lofty path of virtue and honour. It was impossible, however, for a man like Jasper to escape the arrows of the archer. Jealousy, envy, and slander were often busy with his name, and if foul charges could have befouled him none could have been fouler than he. But his daily life was a clean and unanswerable story. Reproaches would not stick to him, and the deadliest darts fell harmless at his feet. His noble seriousness, his absorption in the study of the Bible, his enthusiasm in the ministry, and, most of all, his quiet walk with God, saved him from the grosser temptations of life.
Perhaps the finest incident in all the story of his life was the perfect faith of the people in Jasper. This was true everywhere that he was known, but it was most powerfully true among those who stood nearest to him and knew him best. Jasper, to them, was the incarnation of goodness. They felt his goodness, revelled in it, and lived on it. Their best earthly inspirations sprang out of the fair and incorruptible character of their pastor. If his enemies sought to under mine and defame him, they rallied around him and fought his battles. Little cared he for the ill things said about him personally. Conscious of his rectitude, and, embosomed in the love of his great church, he walked serenely and triumphantly in the way of the Lord. He believed in the sanctity of his home, and he hallowed it by the purity, honesty, and charity of his brethren.
Anxious to get some living testimony in regard to the personal character of Jasper, I determined to get in contact with a few persons who stood very close to him, and that, for many years. In what follows is found the testimony of a truly excellent woman, to whom I was directed, with the assurance that what she said might be taken as thoroughly trustworthy. She gave her name as Virginia Adams, and, judging from her appearance and manner, one would probably write her down as not far from threescore and ten. She was for many years a member of his church. The following story from her lips is not connected, but it is simply the unmethodical testimony of a sensible woman, bearing about it the marks of sincerity, intelligence, and reverential affection.
“Brer’ Jasper was as straightfor’d a man es you cud see, and yer cud rely ‘pon ev’ry word he told yer. He made it so plain dat watuver he tol’ yer in his sermon yer cud read it right thar in yer heart, jes’ like he had planted and stamped it in yer. I can’t read myse’f, but I kno’ well when anybody mek any mistake ’bout de passages which Brer Jasper used to preach ’bout. I’ve got ’em jes’ de same es if I had ’em printed on my mem’ry. His mi’ty sermon on Elijer is in me jes’ es he preached it. I kin see Elijer es Elisha is runnin’ arter him,–kin see de cheryot es it kum down, see Brer Jasper es he wuz pintin’ ter de cheryot es it riz in its grand flight up de skies,–see Elijer es he flung his mantul out es he went up, and I tell yer when Brer Jasper began ter sing ’bout goin’ up ter heaven in a cheryot uv fire I cud see everything jes’ es bright es day, and de people riz such a shout dat I thought all de wurl’ wuz shoutin’. Yes, Brer Jasper wuz de kindes’ man I reckon on de urth. Yer cudn’t finish tellin’ him ’bout folks dat wuz in trouble and want, befo’ he’d be gittin’ out his money. He didn’t look lik he keer much ’bout money,–he warn’t no money-seeker, and yit he look lik he allus hev money, and he wuz allus de fust ter give. Jes’ tell him wat wuz needed, and he begun fer to scratch in his pocket.
“Brer Jasper kep’ things lively. People wuz talkin’ all de time ’bout his sermons, and yer cud hear their argiments while yer wuz gwine ‘long de streets. Often his members an’ udder folks too wud git tangled up ’bout his doctrines and dey wud git up texs an’ subjiks an’ git him ter preach ’bout ’em. Ef any uv his brutherin had trubbul wid passiges uv de scripshur and went ter him ’bout ’em, you’d sure hear frum him nex Sunday. He luv ter splain things fer his brutherin.
“It wuz Bruther Woodson, de sexton uv de church, and anudder man dat got Brer Jasper in ter dat gret ‘citemint ’bout de sun. Dey got inter a spute es to wheddur de sun went ‘roun’ de wurl’ ur not, and dey took it ter our pastor, and really I thought I nevur wud hear de end of dat thing. Folks got arter Brer Jasper in de papurs, and everywhar; but I tell yer dey nevur skeered him. He wuz es brave es a lion, an’ I don’ kno’ how often he preached dat sermon. It look lik all de people in de wurl’ want to kum.
“No, Brer Jasper wuz no money-grabbur. When de church wuz weak and cudn’t raze much money, he nevur sot no salary. Yer cudn’t git him ter do it. He tell ’em not ter trubble ’emselves, but jes’ giv him wat dey chuze ter put in de baskit and he nevur made no kumplaint. Wen de church got richer dey crowd ‘im hard ter kno’ how much he wantid, and he at las’ tell ’em dat he wud take $62.50 a month, and dat he didn’t want no more dan dat. Wen de gret crowds got ter kummin’ and de white folks too, and de money po’ed in so fas’ de brutherin farly quarl’d wid him ter git his sal’ry raz’d, but he say No I git nuff now, and I want no more. I’m not here to gouge my people out of es much money es I kin. He say he got nuff money to pay his taxes and buy wat he needed, and if dey got more dan dey wantid let ’em take it and help de Lord’s pore. Sometimes we used ter ‘poun” de ole man, kerryin’ ‘im all kinds uv good things ter eat. He didn’t lik it at all, but tuk de things and sont ’em ‘roun’ ter de pore people.
“Brer Jasper wuz nun uv yer parshul preachers. His church wuz his family, and he had no favrites. He did not bow down ter de high nor hol’ ‘imsef ‘bove de low. Enny uv his people cud kum ter him ’bout all dere struggles and sorrers. He hated erroneyus doctrines. His faith in de Bibul wuz powerful, and he luved it ‘bove everything. He had awful dreds ’bout wat mite kum ter de church wen he wuz gone. He sometimes said in a mity solem way, ‘Wen I am daid and gone, yer will look out ter whar my ashes lay and wish I wuz back here ter ‘part ter yer de pure wurd uv Gord agin. I got a fear dat dose dat kum arter me will try ter pull down wat I built up. I pray Gord, my children will stand by de ship uv Zion wen I’s gone.’
“Brer Jasper got troubles ’bout de way young childun wuz got inter de church. He say ‘all yer got ter do is to pitty-pat em (making the motion in the pulpit with his hands) on dere haids and dey are in de kingdom. Sum uv yer duz the convertin’ of dese little uns instid er leavin’ it ter God ter do de work.’ He believed in regenerashum of folks. He preach’d ter de very last on being born agin, and he didn’t want nobody ter kum inter his church wat ain’t felt de power uv de sperrit in dere souls.
“But Brer Jasper wuz a mity luver uv de childun. He had a great way of stoppin’ and talkin’ ter dem on de street. He wuz a beaudful story-teller, and de childrun often flocked ter his house ter hear ‘im tell nice stories and all kine uv good tales. He kept pennies in his pockets and often dropped ’em along for de chilrun–he had great ways,–til de chilrun ud think he wuz de greatest man dat ever put foot on de yearth.
“Brer Jasper wuz sosherbul wid everybody, and nobody cud beat him as a talker. He knew lots ’bout Richmond, and de ole times, and he had de grandest stories and jokes dat he luved ter tell and dat de folks went wild ter hear. He wuz great on jokes and cracked ’em in sech a funny way dat folks most killed de ‘sefs laughin’. But yer mus’ kno’ dat he wuz mity keerful ’bout how he talked. Yer neer hear no bad words frum his mouth. His stories he could tell ennywhar, and wuz jes’ as nice ter de ladies as ter der men. He didn’t b’leve in no Sercities. Dey tried ter git ‘im in de Masons, and I don’t kno’ wat all, but he ain’t tech none uv ’em. He sezdar ain’t but one Grand Past Master and dat is King Jesus.
“Dey orf’n wanted ‘im at de big public suppers war dey et an’ drank an’ made speeches, but he wouldn’t go near; and den our high people had der big suppers in dere houses and wanted de ‘onur uv enteitainin’ Brer Jasper, but he didn’t hanker arter dose kind uv things. He wanted his meals simple and reglur and uv de plain sort, and as fer dese high ferlootin’ feasts dey didn’t suit his taste.
“It look lik Brer Jasper couldn’t stop preachin’. It wuz his food and drink, an’ enny time he’d git way beyond his strength. I’ve seen ‘im wen it looked lik de las’ bref hed gone out’en his body, and sometimes some uv de brutherin say he did not look like a natchul man. He seemed more in hevun dan on urth. I most reckun some uv de brutherin thought he wuz gone up in ter heavun like Lijer. Dey go in de pulpit and tek hol’ uv ‘im and say Brer Jasper yer dun preached nuff. Don’t wear yerself down. Tek yer seat and res’ yersef. He knew dey did it fer luv, and he took it kind, but he didn’t always stop at once.
“Brer Jasper had a walk mity remarkbul. Wen he went in de streets he wuz so stately and grave lik dat he walk diffrunt from all de people. Folks wud run out uv all de stores, or out on der porches, or turn back ter look wen Jasper kum, ‘long. Oh, it made us proud ter look at him. No other preacher could walk like him. Yer felt de ground got holy war he went ‘long. Sum uv ’em say it wuz ekul ter a revival ter see John Jasper moving lik a king ‘long de street. Often he seemed ter be wrappd up in his thoughts and hardly to know whar he wuz. De people feared ‘im so much,–wid sech a luvin’ kind uv fear, dat dey hardly dared to speak ter him.
“Brer Jasper wuz mity fond uv walkin’ in de pulpit. It wuz a great large place, and he frisked round most lik he wuz a boy. Wen he filled up wid de rousement of the Gospel on him, it was just glor’us to see him as he whirled about the stand; the faces of his folks shone wid de brightness of de sun, and they ofen made the house ring with laughter and with their shouts.
“One thing he did dat always made his congregasons rock wid joy, an’ dat wuz ter sing wile he wuz preachin’. He wuz mos’ ninety years old, but he never lost his power ter sing, an’ wen he struck er tune de note uv it shot in de people lik arrurs from anguls quivur. Yer cudn’t hol’ still wen Jasper sung. Soon as he started, de people would ‘gin to swing an’ jine in tel de music filled de house. He cud sing a heap uv songs, but he had a few great songs. Yer orter to hear him sing by hiself his favrite piece.” Here it is:
EV’BUDY GOT TER RISE TER MEET
KING JESUS IN DE MORNIN’
“‘Ev’budy got ter rise ter meet King Jesus in de mornin’;
De high and de lo’;
De rich and de po’,
De bond and de free,
As well as me.
“‘Yer got ter rise ter meet King Jesus in de mornin’,
Weddur yer iz purparred er no,
Ter Gord’s trirbewnul
Yer got ter go,
Yer got ter rise ter meet King Jesus in de mornin’.
“‘De lurnid and de unlurnid,
Barbareun, Jentile and de Jew,
Hev yer red hit in Hiz wurd,
Dat de peepul wuz drondid in de flud,
Ev’budy got ter rise ter meet King Jesus in de mornin’.’
“Dar wuz a song dat Jasper made hisself. Some called it a ballard, and udders said it wuz a poem; but wat evur twuz, it wuz glory ter hear him sing it. It went dis way:–
“‘I beheld and lo
A grate multertude dat no man kin number,
Thousuns and thousuns, an’ ten thousun times ten thousun,
Standin’ befo’ de Lam’,
And dey had pams in dere hans.
“‘Dey nevur restid day nur night,
Cryin’ Holy, Holy, Holy, iz de Lord, Gord uv Sabbuth
Dat wuz, an’ iz, and iz ter kum,
I saw a mi’ty ainjel flyin’ through de midst uv heaven,
Cryin’ wid a loud voice,
Sayin’ Woe! Woe! Woe! be unto de earth by reazun uv de trumpit,
Dat which is yet ter soun’.
And when de las’ trumpit shall soun’,
See de great men and noble,
De rich, and de po’, de bond and de free,
Gueddur ’emselves terguedder, cryin’ ter de rocks, an’ ter de mountins,
Ter fall ‘pon ’em an’ hide ’em,
From de face uv Him dat sitteth on de throne,
De great day uv His rath hav kum an’ who shall be able ter stan’?’
“And den, too, he had his shoutin’ song. He never sung it ‘cept wen de heavenly fires wuz burnin’ all over his soul. He kept tune wid his walkin’ and wid de clappin’ uv his hands. Dis song never got in ‘cept at de close uv sermons dat had heaven in ’em, and somehow he jumped from de sermon all at once in ter de song an’ it would hev fairly kilt yer wid joy ter hear it. Here is de way he put it:–
“‘My soul will mount higher in a chariot of fire,
And de wurl’ is put under my feet.’
Dis wuz the start uv it, but dere wuz heaps more.
“It wuz an awful time ter us wen we begun ter see dat our ole pastor wuz near ter de end uv his race. We had been a-dreddin’ it by degrees and it broke on us more and more. I think de dere man tried ter git us reddy fer it. He kep sayin’ to us: ‘My chilrun, my work on de earth is dun. I doan ask death no more odds dan a horse-fly.’ But den he’d preach so powerful dat we’d hope dat he’d hol’ out a good deal longer. He said ter me one day: ‘Compartivly speakin’, my time in dis wurl’ is skin deep,’ and I look at my hand and think how thin de skin is, and I feel dat sho’ nuff he mus’ soon be goin’.
“One night at de church he turned hissef loos. He said dat as fer ‘imself it mattered nuthin’. He had paid all his debts, dat he did not keer whar or when he dropped; but he wanted everybody ter know dat he wud be wid Jesus. Dat wuz one uv de things dat he luved ter say. Den he told de church dat dar wuz nuthin’ lef’ uv him,–dat he wanted ’em to git tergedder and pay off der church debt and live tergedder lik little chil’run He wuz mity gret dat night, an’ it looked lik de powers uv de wurl’ ter kum wuz dar.
“De people went out silent lik an’ dey said dat de gud ole pastor preached his own funeral dat night. He allus thought uv hissef es de servant uv King Jesus. Dat wuz a slavery dat he liked and nevur wished to git free from it. Towards de las’ he wuz all de time sayin’: ‘I am now at de river’s brink and waitin’ fer furder orders. It’s de same ter me ter go or stay, jes’ es Gord commands ‘
“Some folks said dat he wuz conceited. Dey did not know him. He wuz too full uv de fear uv Gord to think he wuz sum great body, an’ he know’d his own sins an’ troubles too well ter boast. He must hev known dat Gord made him more uv a man dan de gen’ral run. He had ter kno’ dat, ‘caus’ it wuz proved ter him every day, an’ in a heap uv ways. Besides dat, he hilt hisself up high. He had good respec’ for hisself and felt dat a man lik he wuz had got ter behave hisself ‘cordin’ ter wat he wuz. But dat wuz very different from bein’ one uv dese giddy little fops dat is always trancin’ aroun’ showin’ hisself off, and braggin’ ’bout everything. I often wondered how Jasper could be so umble lik, wen so many cacklin’ fools wuz bodderin’ ‘im.
“Brer Jasper could git up big things wen he tried. Wen dey got in a tight place ’bout de church an’ had to have money, he got up a skurshun ter Washington. He sent out de members ter sell tickets, an’ dey sold so many dat dey had ter have two trains ter carry ’em, and jes’ think, sir, he cleared $1,500 fer his church by dat skurshun, and he got up anudder to Staunton dat wuz mos’ as good as de udder one. Ah, he wuz a leader, I tell you he wuz. We never could have had our fine church if it had not bin fer him.
“It’s mity easy fer folks ter forget things. Some folks are teerin’ ‘roun’ as if the church b’longed ter ’em now, and dey are ready ter tell you dat Jasper made mistakes and all dat, but sum uv us knows well dat Jasper built dat church. You need nevur spect ter hear any more sech preachin’ in dat pulpit as dat grand ole man uv God used ter give us.
“You know Brer Jasper got convicted uv his sins fer de first time on de 4th of July in Capitol Squar’, Richmond. He use ter tell us ’bout it many a time. While de folks wuz swarmin’ ‘roun’ and laffin’ and hurrahin’, an arrer uv convicshun went in ter his proud heart an’ brought ‘im low. He never forgot dat place, and when he got ter be an ole man he wuz kinder drawn ter Capitol Squar. He luv ter go down dar. He like de cool shade uv de trees and ‘joyed de res’, dozin’ sometimes wen he wuz tired. De people, and speshully de chilrun, used ter git ‘roun’ him an’ ask him questions an’ make him talk. He lik things lik dat. Some uv de Jews used ter kum ter hear Brer Jasper preach. They called him Father Abraham and showed gret gud feelin’ fur ‘im. Some uv ’em used ter meet him in de Cap’tol Squar’ an’ dey would have great ole talks tergudder, an’ he didn’t mind tellin’ ’em de truth an’ he told ’em dat dey wuz de chilrun uv Abraham, but dat dey had gone all to pieces.
“Dey tell me he never went ter skule ‘cep’ six months, an’ I hear dat he jes’ studied wid a man dat taught him in a New York Speller book; but when he spoke at de Y. M. C. A. and many uv de white gemmen went ter hear ‘im, they say he certainly used ellergunt language. I know he could handle great words when he wanted to, an’ he could talk in de old way, an’ he often loved to do dat.”‘ https://docsouth.unc.edu/church/hatcher/hatcher.html
‘A man at the Sydney Black Lives Matter rally on Saturday 6th June held up an All Lives Matter sign. He was heckled and grabbed by the Black Lives matter supporters before being dragged away by NSW Police, probably for his own safety.’ https://www.theunshackled.net/rundown/all-lives-matter-the-new-its-okay-to-be-white/?mc_cid=ab614073d1&mc_eid=6e30632a8a
The mob knows best whose lives matter! Other freedoms we have come to enjoy will be gone soon if politicians don’t wake up!
whatyareckon 