Local white supremacist and product of incest Randy Biggums isn’t shy about his radical beliefs regarding race in America, telling reporters Saturday that Caucasians have a moral responsibility to maintain “genetic purity” by only marrying other “purebred” members of the European race.
“It’s about doin’ what’s right, it’s about keeping white people white, and that’s what’s right,” Biggums said. “We owes it to our future generations of Aryan people—all them babies yet to be born—we gotta keep all the other tainted colors out of our race. For a white to marry someone from another race is inpure and ain’t natural, and it’s an abomination!”
“Us whites are genetically superior and we gotta keep our blood pure!” added the inbred man.
Biggums went on to decry the “terrible influence of non-whites” in America, which he claims is dumbing down society and diluting the pure heritage of Caucasians, before ending the interview to head to the gas station for a couple packs of Pall Malls and a six-pack of Busch in preparation for an afternoon of watching WWE.
Yup, pretty much exactly the type that blathers on about the superiority of the White race.
And he wants to replace them with ‘normal’ numbers. Well, at least he proves that there are people dumber than Trump. If you can believe that.
A mayoral candidate for the far-right, anti-immigrant NPD party promised to get rid of Arabic numerals if elected, German media reported Friday.
Otfried Best, who is hoping to become mayor of Völklingen, near the French border, was asked by a member of Die Partei, a satirical party, during a debate earlier this week what he thought of Arabic numerals used in the town, Stern magazine reported.
“Mr. Best … I find it alarming that in Völklingen many house numbers are displayed in Arabic numerals. How would you like to take action against this creeping foreigner infiltration?” asked the Die Partei politician.
The audience cheered and laughed, but Stern reported that Best gave a serious answer: “You just wait until I am mayor. I will change that. Then there will be normal numbers.”
Come, Lord Jesus. End all of this.
If you attend church where one of these people is pastor, you should either leave, or better yet, demand they be fired. They, by this scurrilous bowing of the knee to baal, have disgraced the Gospel, the Church, and you. They have violated the clear teaching of Scripture by glorifying a mere depraved mortal.
I am the LORD, that is My name; And My glory I will not give to another, Nor My praise to carved images. (Isa. 42:8)
Read this award winning essay for free here.
This article explores the sensory experience of the audience for urban public rituals in the Reformation period. Based on the microhistorical analysis of a shoemaker’s chronicle, it demonstrates how perception was formed by factors such as the social and occupational habituation of the senses, sensory impairment, reading and oral communication, and theological teaching. The intersections of these influences in the embodied experience of the individual, the argument runs, needs to be taken into account in an interpretation of ritual change and, more generally, of the premodern urban public.
As we learn, for instance, in the way he reformed the Mass-
In his treatise on “The Canon of the Mass,”—dated IV. Cal. Septemb. (i. e., September 2) 1523—the canon is that part of the mass liturgy in which the words of the institution appear, and is therefore doctrinally the storm centre of discussion respecting it—he enunciates the doctrine now so commonly associated with his name that the Eucharist is not a mystery but a ministry, the atmosphere is not awe but love, the result is not infusion of grace but of enthusiasm; we remember Christ, and the thought of His presence stirs us to fresh exertion in His service. He proposed a substitute for the Latin prayers which still more strikingly would set forth these teachings.
Yet, characteristically he made no innovation himself at once. His books, however, laid down principles which logically followed out would oblige a complete break with the Old Church. Yet, so slow was he to make changes that on October 9, 1523, he actually defended himself against the charge that he retained the Old Church ceremonies—the use of the cross, vestments, choir-singing, etc.,—because he liked them!*
*Samuel Macauley Jackson, Huldreich Zwingli: The Reformer of German Switzerland (1484–1531); (New York; London: G. P. Putnam’s Sons; Knickerbocker Press, 1901), 201.
James Walter Douglas was born in Virginia in November 1797. After completing his primary education Douglass moved to the village of Christiana, Delaware, after obtaining a position as a trainee clerk. The teenaged Douglass also became a pious member of the local church. The extent of his faith is evident in Douglass’s personal diary, where he explains his reasons for not using a rope swing erected by other young men in Christiana:
“A very high and quite expensive swing was put up in the village by the young men [and has become] a great resort for the young people of the town. I was very much in doubt whether I ought to attend it, and at length determined that I ought not, for these reasons:
1. It takes time, and we must account for our time.
2. It is setting an example of levity.
3. The Lord Jesus would not attend such a place.
4. Nor [would] his apostles.
5. Nor [would] our minister, Mr Latta…
6. Please when carried to excess is criminal. Is this not excess?
7. What good can I get [from the swing]. Will I be more virtuous? Wiser? Better tempered? More full of grace? No, no I will not…”
Now that’s a pious teen….
The fact that we have to quote dead people instead of living ones for inspiration says everything we need to know about our own society.