#the worshipped wives committee

[mickimomo]

The 'Worshipped Wives' Committee (Part 4)

The Heartbroken Feathered Serpent

Link to Part 3

Shuri was the last to enter the gilded room before sitting down next to a pregnant Okoye and indifferent Namora.

Ayo arched a brow at the queen.

Ayo: You look stressed, my Queen.

Shuri, waving off her formalities: We have a problem.

Namora: What is it?

Shuri: I've upset my husband.

Ayo: So, you have a problem. Not we.

Shuri: Yes.

Okoye: What did you do?

Shuri: I told him I hated him, and he's been avoiding me ever since.

Okoye: Avoiding?

Shuri: He no longer visits my lab. He does not sleep in our room. I rarely see him anywhere in Wakanda.

Ayo: Any affection?

Shuri: None. He doesn't even look at me during our meetings with the council. He seems so cold now.

Namora: That is called a consequence. Not a problem.

Shuri: And that conment is not helping me come up with a solution.

Ayo: Why did you tell K'uk'ulkan that you hate him?

Okoye: Especially when you know he's extra sensitive to your words.

Shuri: He was being annoying and it was pissing me off. Like- he knows I was working hard on something and he got mad at me because I forgot something he had planned out.

Ayo: Shuri. He planned something out and you stood him up. You're the bad guy in this situation.

Shuri: I am not-

Namora: -You know he will never escape the judgment of others pertaining to the wrongs he's done to you and Wakanda. You saw how everyone was against your wedding. *crosses her arms* You should have just ran your spear through him if you did not want the burden of his affection. It would be more honorable than this.

Shuri: I- *sighs under Namora's glare* Ok. How do I fix this?

Ayo: You're going to have to drop the act.

Shuri: The act?

Okoye: Being difficult with him. You're going to have to be affectionate and open and sincere.

Shuri: Affectionate? Like... PDA...?

Okoye: Yes. And actually doting on him. Everyone wants to feel loved and appreciated by their spouse.

Shuri: Can't I just sleep with him?

Namora: Being intimate with your lover is not a remedy. You must resolve things with words. You know that intimacy holds great meaning between lovers in Talokan. Do not offend Aj K'uk'ulkan further by suggesting such a thing.

Shuri: This sucks.

Ayo: Then maybe you shouldn't go around telling him you hate him.

Shuri: I don't want to hear anything from you Ayo. Let's not forget how you made Aneka cry for those ducklings.

Ayo: Not wanting to deal with duck poop is way less serious than telling Aneka I hate her.

Okoye: I agree.

Namora: The two of you are undeserving of your companions' affection for making them cry and suffer so much.

Ayo: I don't want to hear that coming from someone who's married to a woman with a blood kink.

Namora: Oni likes blood in combat. It does not cross over into our relationship. She is treasured properly unlike your lovers.

Ayo: What about that time you landed her in a wheelchair.

Namora: That was because I pleasured her too much. *shrugs* She was spoiled thoroughly during her recovery. I now know her limits very well.

Shuri: I'm still surprised you top Oni.

Namora: There is no top or bottom. We just do whatever feels right in the moment.

Ayo: Wait! You've been on the bottom?

Namora: Have you ever seen Oni tipsy or after a sparring session?

Ayo: Ah. I understand. Drunk Aneka is something else entirely.

Okoye pulled out a comtainer of cubed fruit before getting teary as she looked inside.

Ayo: Udade?

Okoye, holding up a heart-shaped piece of honeydew with her fork: I've been craving melons like crazy lately, so Attuma packed me a container of honeydew today. *sniffles* And he cut every piece into a heart.

Shuri: I-Is that bad?

Okoye: No. It's just so cute. *sniffles*

Namora: But you are crying.

Okoye: If you were pregnant, you would understand. *pops a piece of fruit into her mouth* These hormones are serious.

They all nodded in agreement before refocusing on the Queen's dilemma.

Okoye, pointing her fork at the Shuri: What are you going to do?

Shuri: Short black dress tactics?

Ayo: Mm... no.

Namora: You should wear something from Talokan.

Shuri: Ok. *makes notes* Then I find him and apologize. Maybe call him my king? Bat my eyes a little.

Okoye: It must be sincere.

Shuri: it will be. I just might need a bit of liquor in my system.

Ayo: Shuri.

Shuri: What!?

Okoye: Absolutely not.

Shuri: That's too much to do sober.

Ayo: You married him!

Shuri: And I'm trying to fix our marriage.

Okoye: Bast give us strength.

Namora: You must be clear and sober with your apology. He will know your intentions, and you may face his wrath if you half ass it.

Shuri: Fiiiinnne. I'll try.

Ayo: And. If all goes well- you'll report back to us with good news.

Shuri: If it works.

Namora: It will work if you are sincere.

Shuri: Right. *takes a deep breath before exhaling* Sincere

End notes:

We finally get to see the other side of the wife worship quad. Namora could definitely be a part of the wife worship squad, but she's never as explicit as Oni. So. That's why she's over here.

Should I write out a snippet of Shuri apologizing to Namor? How long do you think it will take for them to make amends?

Link to Part 5

[cantstayawaycani]

Can’t Stay Away’s Fic Rec Friday #3 (06.30.23) - The I Worship My Wife Committee by @mickimomo

Title: The I Worship My Wife Committee (Tumblr) | 

Author(s): mickimomo (ao3)  | @mickimomo (Tumblr)

Fandom(s): Black Panther Wakanda Forever

Pairing/Ship(s): Attoye (Okoye x Attuma) | Nashuri (Shuri x Namor) | Aneka x Ayo | Onimora (Oni x Namora)

Type: AU |  Non Canon Compliant | Original Character

Rating: Mature

Status: Unfinished (?)

Updated: 06.28.23

Summary:  … just know that Aneka, Namor, Attuma, and Oni have little get togethers where they gush over their wives.

Why I Love It: This is the kind of fun stuff that serves as a cooling palette cleanser when you want a little light reading that involves your favorite characters just enjoying themselves. There are shenanigans, but it maintains its lightheartedness and sense of humor. The writer is having fun with this, I can tell, because I am having fun reading it. Nothing is more fun than having these characters interact with one another in a spousal support group, because they are utterly addicted to the loves of their lives!

This is an offshoot of another series, The Sun and The Sky, which has been the writer’s starting point for these characters, especially the original character Oni. It began as an Attoye one shot, from what I can tell, and has expanded into an ensemble epic with two additional multi-chapter installments. I have not read this series yet, but I did read the “I Worship my Wife Committee” shorts and it made me want to check out the original series. I plan to do just that before the next Fic Rec Friday!

I think it would be best to start with the series itself before reading this? That’s what I should have done. But, think of this as something to look forward to once you get to that point. This short series of chapters does stand on their own as separate, entertaining little vignettes, but start with the whole meal, then cap it off with these sweet little bites! 

The I Worship My Wife Committee

[airaglub]

A Kettle of Fish

An Affray at Orovsji

While traveling through Macedonia, I came across the village of Orovsji. The day before, seven Bulgarians and four Turkish soldiers had killed each other, and the villagers had just finished burying them. Despite this recent violence, the village was otherwise quiet. The entire Balkan Peninsula was experiencing an unusual calm. There were no widespread massacres of peaceful Christians by aggressive Muslims, no destructive campaigns by the Sultan’s troops, and no reports of atrocities against peasant women by men in fezzes. Few incidents reached the ears of newspaper correspondents in Constantinople, and even fewer were reported back to London. Yet, in 1905, more murders occurred in Macedonia than in many of the previous years that had shocked Christian Europe and prompted cries for action.

Civil War between Rival Christian Churches

The region was plagued by a civil war between rival Christian churches, each vying for dominance. This conflict was further complicated by the jealousies and interventions of various powerful nations. The Macedonian population was a mix of different races, adding to the turmoil. Bulgarian “bands” used specific methods to assert their influence, while Greek “bands” also operated in the area, leading to frequent conversions and reconversions among the local people.

European Officers and the Gendarmerie

European officers and the gendarmerie were present, attempting to maintain some semblance of order. However, there was a belief that a large-scale massacre might be necessary to draw significant attention to the ongoing crisis. Serbian “bands” were also active in Macedonia, contributing to the instability. The interactions between Turks and Greeks were particularly tense, adding another layer of complexity to the situation Tours Bulgaria.

Scattered Barbarities

The reason the brutal methods in Macedonia did not attract much attention was that the atrocities were scattered. A village of a dozen houses might be burned down—a common occurrence that did not warrant much attention in Constantinople. A family might be murdered, with husbands, wives, children, and elderly folk shot, their brains battered out, or their throats cut—these were everyday affairs.

The Good Christian at Home

When told of these horrors, good Christians at home would shudder and, being pious, offer a little prayer for the day when the cursed Turks would be swept out of Europe. They hoped that the long-suffering but patient Christian people of the Balkan Peninsula would finally be free to live peacefully and worship as their hearts and consciences dictated. Many would likely send contributions to Balkan committees to help feed the destitute and support the efforts to drive the murderous Turks out of Europe.

The Remedy

Finding a remedy for the chaos in Macedonia was challenging. The mix of rival Christian factions, racial diversity, and the interventions of various powers made the situation incredibly complex. The involvement of European officers and the gendarmerie was not enough to stem the violence. Some believed that only a significant, attention-grabbing massacre could force the international community to take serious action. The interactions between Turks, Greeks, Bulgarians, and Serbians in the region required careful and diplomatic solutions to bring lasting peace.

In conclusion, the situation in Macedonia in 1905 was dire and complex, with scattered acts of barbarity contributing to a climate of fear and instability. While the region was quieter than in previous years, the underlying tensions and conflicts remained unresolved, leaving the people of the Balkan Peninsula to continue their struggle for peace and freedom.

[dealbulgaria]

A Kettle of Fish

An Affray at Orovsji

While traveling through Macedonia, I came across the village of Orovsji. The day before, seven Bulgarians and four Turkish soldiers had killed each other, and the villagers had just finished burying them. Despite this recent violence, the village was otherwise quiet. The entire Balkan Peninsula was experiencing an unusual calm. There were no widespread massacres of peaceful Christians by aggressive Muslims, no destructive campaigns by the Sultan’s troops, and no reports of atrocities against peasant women by men in fezzes. Few incidents reached the ears of newspaper correspondents in Constantinople, and even fewer were reported back to London. Yet, in 1905, more murders occurred in Macedonia than in many of the previous years that had shocked Christian Europe and prompted cries for action.

Civil War between Rival Christian Churches

The region was plagued by a civil war between rival Christian churches, each vying for dominance. This conflict was further complicated by the jealousies and interventions of various powerful nations. The Macedonian population was a mix of different races, adding to the turmoil. Bulgarian “bands” used specific methods to assert their influence, while Greek “bands” also operated in the area, leading to frequent conversions and reconversions among the local people.

European Officers and the Gendarmerie

European officers and the gendarmerie were present, attempting to maintain some semblance of order. However, there was a belief that a large-scale massacre might be necessary to draw significant attention to the ongoing crisis. Serbian “bands” were also active in Macedonia, contributing to the instability. The interactions between Turks and Greeks were particularly tense, adding another layer of complexity to the situation Tours Bulgaria.

Scattered Barbarities

The reason the brutal methods in Macedonia did not attract much attention was that the atrocities were scattered. A village of a dozen houses might be burned down—a common occurrence that did not warrant much attention in Constantinople. A family might be murdered, with husbands, wives, children, and elderly folk shot, their brains battered out, or their throats cut—these were everyday affairs.

The Good Christian at Home

When told of these horrors, good Christians at home would shudder and, being pious, offer a little prayer for the day when the cursed Turks would be swept out of Europe. They hoped that the long-suffering but patient Christian people of the Balkan Peninsula would finally be free to live peacefully and worship as their hearts and consciences dictated. Many would likely send contributions to Balkan committees to help feed the destitute and support the efforts to drive the murderous Turks out of Europe.

The Remedy

Finding a remedy for the chaos in Macedonia was challenging. The mix of rival Christian factions, racial diversity, and the interventions of various powers made the situation incredibly complex. The involvement of European officers and the gendarmerie was not enough to stem the violence. Some believed that only a significant, attention-grabbing massacre could force the international community to take serious action. The interactions between Turks, Greeks, Bulgarians, and Serbians in the region required careful and diplomatic solutions to bring lasting peace.

In conclusion, the situation in Macedonia in 1905 was dire and complex, with scattered acts of barbarity contributing to a climate of fear and instability. While the region was quieter than in previous years, the underlying tensions and conflicts remained unresolved, leaving the people of the Balkan Peninsula to continue their struggle for peace and freedom.

[lovesbulgaria]

A Kettle of Fish

An Affray at Orovsji

While traveling through Macedonia, I came across the village of Orovsji. The day before, seven Bulgarians and four Turkish soldiers had killed each other, and the villagers had just finished burying them. Despite this recent violence, the village was otherwise quiet. The entire Balkan Peninsula was experiencing an unusual calm. There were no widespread massacres of peaceful Christians by aggressive Muslims, no destructive campaigns by the Sultan’s troops, and no reports of atrocities against peasant women by men in fezzes. Few incidents reached the ears of newspaper correspondents in Constantinople, and even fewer were reported back to London. Yet, in 1905, more murders occurred in Macedonia than in many of the previous years that had shocked Christian Europe and prompted cries for action.

Civil War between Rival Christian Churches

The region was plagued by a civil war between rival Christian churches, each vying for dominance. This conflict was further complicated by the jealousies and interventions of various powerful nations. The Macedonian population was a mix of different races, adding to the turmoil. Bulgarian “bands” used specific methods to assert their influence, while Greek “bands” also operated in the area, leading to frequent conversions and reconversions among the local people.

European Officers and the Gendarmerie

European officers and the gendarmerie were present, attempting to maintain some semblance of order. However, there was a belief that a large-scale massacre might be necessary to draw significant attention to the ongoing crisis. Serbian “bands” were also active in Macedonia, contributing to the instability. The interactions between Turks and Greeks were particularly tense, adding another layer of complexity to the situation Tours Bulgaria.

Scattered Barbarities

The reason the brutal methods in Macedonia did not attract much attention was that the atrocities were scattered. A village of a dozen houses might be burned down—a common occurrence that did not warrant much attention in Constantinople. A family might be murdered, with husbands, wives, children, and elderly folk shot, their brains battered out, or their throats cut—these were everyday affairs.

The Good Christian at Home

When told of these horrors, good Christians at home would shudder and, being pious, offer a little prayer for the day when the cursed Turks would be swept out of Europe. They hoped that the long-suffering but patient Christian people of the Balkan Peninsula would finally be free to live peacefully and worship as their hearts and consciences dictated. Many would likely send contributions to Balkan committees to help feed the destitute and support the efforts to drive the murderous Turks out of Europe.

The Remedy

Finding a remedy for the chaos in Macedonia was challenging. The mix of rival Christian factions, racial diversity, and the interventions of various powers made the situation incredibly complex. The involvement of European officers and the gendarmerie was not enough to stem the violence. Some believed that only a significant, attention-grabbing massacre could force the international community to take serious action. The interactions between Turks, Greeks, Bulgarians, and Serbians in the region required careful and diplomatic solutions to bring lasting peace.

In conclusion, the situation in Macedonia in 1905 was dire and complex, with scattered acts of barbarity contributing to a climate of fear and instability. While the region was quieter than in previous years, the underlying tensions and conflicts remained unresolved, leaving the people of the Balkan Peninsula to continue their struggle for peace and freedom.

[bulgariasofia]

A Kettle of Fish

An Affray at Orovsji

While traveling through Macedonia, I came across the village of Orovsji. The day before, seven Bulgarians and four Turkish soldiers had killed each other, and the villagers had just finished burying them. Despite this recent violence, the village was otherwise quiet. The entire Balkan Peninsula was experiencing an unusual calm. There were no widespread massacres of peaceful Christians by aggressive Muslims, no destructive campaigns by the Sultan’s troops, and no reports of atrocities against peasant women by men in fezzes. Few incidents reached the ears of newspaper correspondents in Constantinople, and even fewer were reported back to London. Yet, in 1905, more murders occurred in Macedonia than in many of the previous years that had shocked Christian Europe and prompted cries for action.

Civil War between Rival Christian Churches

The region was plagued by a civil war between rival Christian churches, each vying for dominance. This conflict was further complicated by the jealousies and interventions of various powerful nations. The Macedonian population was a mix of different races, adding to the turmoil. Bulgarian “bands” used specific methods to assert their influence, while Greek “bands” also operated in the area, leading to frequent conversions and reconversions among the local people.

European Officers and the Gendarmerie

European officers and the gendarmerie were present, attempting to maintain some semblance of order. However, there was a belief that a large-scale massacre might be necessary to draw significant attention to the ongoing crisis. Serbian “bands” were also active in Macedonia, contributing to the instability. The interactions between Turks and Greeks were particularly tense, adding another layer of complexity to the situation Tours Bulgaria.

Scattered Barbarities

The reason the brutal methods in Macedonia did not attract much attention was that the atrocities were scattered. A village of a dozen houses might be burned down—a common occurrence that did not warrant much attention in Constantinople. A family might be murdered, with husbands, wives, children, and elderly folk shot, their brains battered out, or their throats cut—these were everyday affairs.

The Good Christian at Home

When told of these horrors, good Christians at home would shudder and, being pious, offer a little prayer for the day when the cursed Turks would be swept out of Europe. They hoped that the long-suffering but patient Christian people of the Balkan Peninsula would finally be free to live peacefully and worship as their hearts and consciences dictated. Many would likely send contributions to Balkan committees to help feed the destitute and support the efforts to drive the murderous Turks out of Europe.

The Remedy

Finding a remedy for the chaos in Macedonia was challenging. The mix of rival Christian factions, racial diversity, and the interventions of various powers made the situation incredibly complex. The involvement of European officers and the gendarmerie was not enough to stem the violence. Some believed that only a significant, attention-grabbing massacre could force the international community to take serious action. The interactions between Turks, Greeks, Bulgarians, and Serbians in the region required careful and diplomatic solutions to bring lasting peace.

In conclusion, the situation in Macedonia in 1905 was dire and complex, with scattered acts of barbarity contributing to a climate of fear and instability. While the region was quieter than in previous years, the underlying tensions and conflicts remained unresolved, leaving the people of the Balkan Peninsula to continue their struggle for peace and freedom.

[bulgariatours]

A Kettle of Fish

An Affray at Orovsji

While traveling through Macedonia, I came across the village of Orovsji. The day before, seven Bulgarians and four Turkish soldiers had killed each other, and the villagers had just finished burying them. Despite this recent violence, the village was otherwise quiet. The entire Balkan Peninsula was experiencing an unusual calm. There were no widespread massacres of peaceful Christians by aggressive Muslims, no destructive campaigns by the Sultan’s troops, and no reports of atrocities against peasant women by men in fezzes. Few incidents reached the ears of newspaper correspondents in Constantinople, and even fewer were reported back to London. Yet, in 1905, more murders occurred in Macedonia than in many of the previous years that had shocked Christian Europe and prompted cries for action.

Civil War between Rival Christian Churches

The region was plagued by a civil war between rival Christian churches, each vying for dominance. This conflict was further complicated by the jealousies and interventions of various powerful nations. The Macedonian population was a mix of different races, adding to the turmoil. Bulgarian “bands” used specific methods to assert their influence, while Greek “bands” also operated in the area, leading to frequent conversions and reconversions among the local people.

European Officers and the Gendarmerie

European officers and the gendarmerie were present, attempting to maintain some semblance of order. However, there was a belief that a large-scale massacre might be necessary to draw significant attention to the ongoing crisis. Serbian “bands” were also active in Macedonia, contributing to the instability. The interactions between Turks and Greeks were particularly tense, adding another layer of complexity to the situation Tours Bulgaria.

Scattered Barbarities

The reason the brutal methods in Macedonia did not attract much attention was that the atrocities were scattered. A village of a dozen houses might be burned down—a common occurrence that did not warrant much attention in Constantinople. A family might be murdered, with husbands, wives, children, and elderly folk shot, their brains battered out, or their throats cut—these were everyday affairs.

The Good Christian at Home

When told of these horrors, good Christians at home would shudder and, being pious, offer a little prayer for the day when the cursed Turks would be swept out of Europe. They hoped that the long-suffering but patient Christian people of the Balkan Peninsula would finally be free to live peacefully and worship as their hearts and consciences dictated. Many would likely send contributions to Balkan committees to help feed the destitute and support the efforts to drive the murderous Turks out of Europe.

The Remedy

Finding a remedy for the chaos in Macedonia was challenging. The mix of rival Christian factions, racial diversity, and the interventions of various powers made the situation incredibly complex. The involvement of European officers and the gendarmerie was not enough to stem the violence. Some believed that only a significant, attention-grabbing massacre could force the international community to take serious action. The interactions between Turks, Greeks, Bulgarians, and Serbians in the region required careful and diplomatic solutions to bring lasting peace.

In conclusion, the situation in Macedonia in 1905 was dire and complex, with scattered acts of barbarity contributing to a climate of fear and instability. While the region was quieter than in previous years, the underlying tensions and conflicts remained unresolved, leaving the people of the Balkan Peninsula to continue their struggle for peace and freedom.

[bulgarialife]

A Kettle of Fish

An Affray at Orovsji

While traveling through Macedonia, I came across the village of Orovsji. The day before, seven Bulgarians and four Turkish soldiers had killed each other, and the villagers had just finished burying them. Despite this recent violence, the village was otherwise quiet. The entire Balkan Peninsula was experiencing an unusual calm. There were no widespread massacres of peaceful Christians by aggressive Muslims, no destructive campaigns by the Sultan’s troops, and no reports of atrocities against peasant women by men in fezzes. Few incidents reached the ears of newspaper correspondents in Constantinople, and even fewer were reported back to London. Yet, in 1905, more murders occurred in Macedonia than in many of the previous years that had shocked Christian Europe and prompted cries for action.

Civil War between Rival Christian Churches

The region was plagued by a civil war between rival Christian churches, each vying for dominance. This conflict was further complicated by the jealousies and interventions of various powerful nations. The Macedonian population was a mix of different races, adding to the turmoil. Bulgarian “bands” used specific methods to assert their influence, while Greek “bands” also operated in the area, leading to frequent conversions and reconversions among the local people.

European Officers and the Gendarmerie

European officers and the gendarmerie were present, attempting to maintain some semblance of order. However, there was a belief that a large-scale massacre might be necessary to draw significant attention to the ongoing crisis. Serbian “bands” were also active in Macedonia, contributing to the instability. The interactions between Turks and Greeks were particularly tense, adding another layer of complexity to the situation Tours Bulgaria.

Scattered Barbarities

The reason the brutal methods in Macedonia did not attract much attention was that the atrocities were scattered. A village of a dozen houses might be burned down—a common occurrence that did not warrant much attention in Constantinople. A family might be murdered, with husbands, wives, children, and elderly folk shot, their brains battered out, or their throats cut—these were everyday affairs.

The Good Christian at Home

When told of these horrors, good Christians at home would shudder and, being pious, offer a little prayer for the day when the cursed Turks would be swept out of Europe. They hoped that the long-suffering but patient Christian people of the Balkan Peninsula would finally be free to live peacefully and worship as their hearts and consciences dictated. Many would likely send contributions to Balkan committees to help feed the destitute and support the efforts to drive the murderous Turks out of Europe.

The Remedy

Finding a remedy for the chaos in Macedonia was challenging. The mix of rival Christian factions, racial diversity, and the interventions of various powers made the situation incredibly complex. The involvement of European officers and the gendarmerie was not enough to stem the violence. Some believed that only a significant, attention-grabbing massacre could force the international community to take serious action. The interactions between Turks, Greeks, Bulgarians, and Serbians in the region required careful and diplomatic solutions to bring lasting peace.

In conclusion, the situation in Macedonia in 1905 was dire and complex, with scattered acts of barbarity contributing to a climate of fear and instability. While the region was quieter than in previous years, the underlying tensions and conflicts remained unresolved, leaving the people of the Balkan Peninsula to continue their struggle for peace and freedom.

[bulgariahelp]

A Kettle of Fish

An Affray at Orovsji

While traveling through Macedonia, I came across the village of Orovsji. The day before, seven Bulgarians and four Turkish soldiers had killed each other, and the villagers had just finished burying them. Despite this recent violence, the village was otherwise quiet. The entire Balkan Peninsula was experiencing an unusual calm. There were no widespread massacres of peaceful Christians by aggressive Muslims, no destructive campaigns by the Sultan’s troops, and no reports of atrocities against peasant women by men in fezzes. Few incidents reached the ears of newspaper correspondents in Constantinople, and even fewer were reported back to London. Yet, in 1905, more murders occurred in Macedonia than in many of the previous years that had shocked Christian Europe and prompted cries for action.

Civil War between Rival Christian Churches

The region was plagued by a civil war between rival Christian churches, each vying for dominance. This conflict was further complicated by the jealousies and interventions of various powerful nations. The Macedonian population was a mix of different races, adding to the turmoil. Bulgarian “bands” used specific methods to assert their influence, while Greek “bands” also operated in the area, leading to frequent conversions and reconversions among the local people.

European Officers and the Gendarmerie

European officers and the gendarmerie were present, attempting to maintain some semblance of order. However, there was a belief that a large-scale massacre might be necessary to draw significant attention to the ongoing crisis. Serbian “bands” were also active in Macedonia, contributing to the instability. The interactions between Turks and Greeks were particularly tense, adding another layer of complexity to the situation Tours Bulgaria.

Scattered Barbarities

The reason the brutal methods in Macedonia did not attract much attention was that the atrocities were scattered. A village of a dozen houses might be burned down—a common occurrence that did not warrant much attention in Constantinople. A family might be murdered, with husbands, wives, children, and elderly folk shot, their brains battered out, or their throats cut—these were everyday affairs.

The Good Christian at Home

When told of these horrors, good Christians at home would shudder and, being pious, offer a little prayer for the day when the cursed Turks would be swept out of Europe. They hoped that the long-suffering but patient Christian people of the Balkan Peninsula would finally be free to live peacefully and worship as their hearts and consciences dictated. Many would likely send contributions to Balkan committees to help feed the destitute and support the efforts to drive the murderous Turks out of Europe.

The Remedy

Finding a remedy for the chaos in Macedonia was challenging. The mix of rival Christian factions, racial diversity, and the interventions of various powers made the situation incredibly complex. The involvement of European officers and the gendarmerie was not enough to stem the violence. Some believed that only a significant, attention-grabbing massacre could force the international community to take serious action. The interactions between Turks, Greeks, Bulgarians, and Serbians in the region required careful and diplomatic solutions to bring lasting peace.

In conclusion, the situation in Macedonia in 1905 was dire and complex, with scattered acts of barbarity contributing to a climate of fear and instability. While the region was quieter than in previous years, the underlying tensions and conflicts remained unresolved, leaving the people of the Balkan Peninsula to continue their struggle for peace and freedom.

[bulbulgaria]

A Kettle of Fish

An Affray at Orovsji

While traveling through Macedonia, I came across the village of Orovsji. The day before, seven Bulgarians and four Turkish soldiers had killed each other, and the villagers had just finished burying them. Despite this recent violence, the village was otherwise quiet. The entire Balkan Peninsula was experiencing an unusual calm. There were no widespread massacres of peaceful Christians by aggressive Muslims, no destructive campaigns by the Sultan’s troops, and no reports of atrocities against peasant women by men in fezzes. Few incidents reached the ears of newspaper correspondents in Constantinople, and even fewer were reported back to London. Yet, in 1905, more murders occurred in Macedonia than in many of the previous years that had shocked Christian Europe and prompted cries for action.

Civil War between Rival Christian Churches

The region was plagued by a civil war between rival Christian churches, each vying for dominance. This conflict was further complicated by the jealousies and interventions of various powerful nations. The Macedonian population was a mix of different races, adding to the turmoil. Bulgarian “bands” used specific methods to assert their influence, while Greek “bands” also operated in the area, leading to frequent conversions and reconversions among the local people.

European Officers and the Gendarmerie

European officers and the gendarmerie were present, attempting to maintain some semblance of order. However, there was a belief that a large-scale massacre might be necessary to draw significant attention to the ongoing crisis. Serbian “bands” were also active in Macedonia, contributing to the instability. The interactions between Turks and Greeks were particularly tense, adding another layer of complexity to the situation Tours Bulgaria.

Scattered Barbarities

The reason the brutal methods in Macedonia did not attract much attention was that the atrocities were scattered. A village of a dozen houses might be burned down—a common occurrence that did not warrant much attention in Constantinople. A family might be murdered, with husbands, wives, children, and elderly folk shot, their brains battered out, or their throats cut—these were everyday affairs.

The Good Christian at Home

When told of these horrors, good Christians at home would shudder and, being pious, offer a little prayer for the day when the cursed Turks would be swept out of Europe. They hoped that the long-suffering but patient Christian people of the Balkan Peninsula would finally be free to live peacefully and worship as their hearts and consciences dictated. Many would likely send contributions to Balkan committees to help feed the destitute and support the efforts to drive the murderous Turks out of Europe.

The Remedy

Finding a remedy for the chaos in Macedonia was challenging. The mix of rival Christian factions, racial diversity, and the interventions of various powers made the situation incredibly complex. The involvement of European officers and the gendarmerie was not enough to stem the violence. Some believed that only a significant, attention-grabbing massacre could force the international community to take serious action. The interactions between Turks, Greeks, Bulgarians, and Serbians in the region required careful and diplomatic solutions to bring lasting peace.

In conclusion, the situation in Macedonia in 1905 was dire and complex, with scattered acts of barbarity contributing to a climate of fear and instability. While the region was quieter than in previous years, the underlying tensions and conflicts remained unresolved, leaving the people of the Balkan Peninsula to continue their struggle for peace and freedom.

[dahougegr]

！英汉1）Chinese Saints Training Program中国圣人培训教程

　　Young men who are not married at the age of 30 and are familiar with the following four principles can be canonized as saints and lead the morality of success in human and heaven.

(1) The people's commune system is the ultimate achievement of human civilization: when farmers of nine families move into the public institution of the Old Temple in their old age to serve their unmarried saints, they are appointed as teachers to take care of the public-private relationship between their families and the Old Temple autonomously and to direct the unmarried men of their families to work for the Old Temple's public fields.

　　(2) The basic governmental commune system was the basic guarantee of peace in the world: a monarch and eight bureaucrats formed the basic government, formed the governmental commune, opened up the basic governmental farmland to provide for the government, and corrected the functions of the soldiers and the government, and the implementation of the saintly labor system, which allowed men to return to their homes and marry only at the age of 40, to provide the supporting materials for the people's commune.

　　(3) The imperial system is the right way to unify heaven and mankind: at the age of 12, a woman is ordained as a saintly woman, who represents the King of Kings and the Lord of Lords, the monarch of the gods, and is called the Queen of Heaven, the Mother of Heaven, the Holy Mother, the Righteous Mother, and the Emperor, who represents the highest glory of heaven and mankind, is the Emperor, who is the Emperor, and who is the rotating Heavenly King of the five continents, leading the counts, the candidates, and the kings of the king to worship the God and the saints and to maintain the saints' function as the emperors of saints.

　　(4) Modern towns establish town temples with 10 oldest male workers and 10 holy soldiers to repent for industrial sins and lead the rebirth of industrial civilization back to agriculture, 100 oldest male workers around the world to form a committee of soldiers and workers (20 soldiers/continent/commission) to unify global morality and control global military power, implement the rule of inaction with the holy soldiers' self-supporting agriculture, and set up the secretariat of the committee with the kings as its members to unify the distribution. Occupations of holy workers in the towns and cities of the continents

　　The saints, emperors, kings, kings of heaven, global soldiers, and workers' councils are related to each other. 8 oldest saints are in retreat at the residence of the left chancellor of the basic government, and they are preparing for the election of the candidates, and the youngest saints are appointed to be left chancellors to support them and to set the paths of the saints in the world: those who are not married at the age of 30 years old are appointed as saints and to guard the paths of the old temples and the public, and the oldest saints are appointed to the position of candidate, which is a middle-ground between the royalties and the counts. The oldest saints were made candidates for the throne and were in the middle of the road between kings and counts. At the age of 50, saints could achieve the ultimate freedom of a peasant family in the country of the candidates, and saints could only enter the world as wives at the age of 30.

　　The first Chauvinist Heavenly King made heaven and earth 'parents to obtain eternal life and was honored as heaven and earth 'parents, said the great father and mother, saints on behalf of God 'said the heavenly father and mother, the world should be called saints for the righteous father and mother, called the teacher for the master and mother, the monarchs and the queen of the Lord of the success of the sacrifice 'said the people's parents

The first Chauvinist Heavenly King conquered the bandits and evil 'to unify the morality of man and heaven, the establishment of God's Kingdom of Heaven is the only way of life for the universe and the heavenly beings, and his parents are honored to be called as the parents of Wensheng Heavenly Parents and the God of the town's old temple to commemorate the first Chauvinist Heavenly King's great achievements.

　　2024.2.19 Chinese Saints Training Course, Chinese Sacred College. Global Soldiers and Workers Committee

中国圣人培训教程

　　30岁未婚配而熟悉下列4条道理的青年男子可以被封为圣人而引领人天成功道德

1）人民公社制度是人类文明的极终成就：九个家庭的农民年老时迁入公共机构的老庙以事奉其不婚配的圣人就被封为老师以自治自理家庭与老庙的公私关系并指挥各家未婚男子为老庙公田劳动

　　2）基本政府公社制度是天下太平的基础保障：一位君主和八位官僚组成基本政府、形成政府公社，开辟基本政府农田自给政府而转正士兵和政府的职能、实行男子40岁退役后才能返家婚配的圣工制度为人民公社提供辅助资料

　　3）帝王制度是统一人天的正大道路：女子12岁发圣愿就被封为圣女、圣女代表万王之王及万主之主的上帝的君主神明、曰天后'天母'圣母'义母、代表人天最高荣耀的帝王而就是帝王、五大洲的轮职天王领率其伯爵、候爵、国王职祭上帝而供奉圣人'维护圣女的帝王职能

　　4）现代城镇建立城镇老庙驻10名最老男工及10名圣兵忏悔工业罪孽、领率工业文明返农归正的重生道路、全球100名最老男工组成士兵和工人委员会（20名/洲/委员会）统一全球道德、统掌全球兵权、实行圣兵农垦自养的无为之治、成立以国王们为成员的委员会的秘书处统一分配其洲城镇圣工的职业

　　圣人、帝王、君主、天王、全球士兵和工人委员会是互为左右表里的关系、基本政府的左宰相府邸驻8名最老圣人闭关修道、准备着成为候爵的选举、其中年轻的圣人命为左宰相以辅助他们而规定天下圣人的道路：30岁不婚者封为圣人以职守老庙公终道路、最老圣人封为候爵而在王爵与伯爵之间处于中庸状态，圣人50岁可以在候爵国取得农民家庭的极终自由成就、圣女30岁才可以入世为后为妻

　　第一任洲天王使天地'父母们获得了永生而被人们尊崇为天地'父母、曰大父大母，圣人代表上帝'曰天父天母，天下人都要称圣人为义父义母、称老师为师父师母、君主君后主祭成功'曰民之父母

第一任洲天王征服匪盗邪恶'统一人天道德、建立上帝天国是宇宙天人的唯一生路、其父母尊称为文圣天父母而为城镇老庙的���主、以纪念第一任洲天王的伟大功绩

　　2024.2.19中国圣人培训教程、中国圣学院.全球士兵和工人委员会

————Chinese Saints Training Program中国圣人培训教程_Chinese Holy College.Global Soldiers and Workers Committee_中国圣学院.全球士兵和工人委员会

[mickimomo]

Forgive Me (Namor x Shuri) (Part 5)

Part of the 'I Worship My Wife' Committee × The 'Worshipped Wives' Committee series

Link to Part 4

Shuri had worked endlessly to prepare herself to apologize to K'uk'ulkan.

She was dressed in a jade gown he had given her to wear when she returned to Wakanda after grieving in Haiti. He had it made in hopes of making her return home enjoyable. And it was, when she attended Oni's welcome home party.

It was a beautiful gown.

It hugged her curves and sparkled like the waters of a tropical beach with each step.

Instead of overaccesorizing, she put on a pair of jade earrings and pinned a few feathers that he had gifted her from his headdress into her hair.

She looked at herself in the mirror and neated a few undone twists in her twist out updo before looking herself over one last time.

All that was left, was to meet her husband.

She knew he wouldn't leave his grotto, so she would have to go to him.

Namora was kind enough to take her there and left with a small glare and a soft 'you better fix this'.

Shuri knew deep down that everyone was rooting for them to make amends.

Including Namora.

It was too much to see K'uk'ulkan so angry.

She looked around quietly.

There was no one around the grotto.

No guards.

No handmaids.

Not even a council member.

It probably had to do with the energy coming from the god king.

The anger that radiated from the hut, alone, was enough to make her weary of approaching.

But, she couldn't retreat.

This was her fault.

She had broken the heart of Aj K'uk'ulkan and made him wait a week for a sincere apology.

If she waited any longer, he'd probably drag her out of the lab and hold her hostage in Talokan.

She was surprised he hadn't done it after two days had passed.

He just stayed here.

Waiting.

With dwindling patience.

She took a deep breath.

If anyone deserved his wrath, it was her.

The queen exhaled before clenching her fists to muster up what little confidence she had left.

She slowly made her way in and stopped once she spotted her husband working on a painting with his hands and various brushes.

He knew she was there but refused to break his focus.

She watched him quietly before moving forward and taking a seat on the floor beside him.

He didn't acknowledge her.

Dark brown eyes watched his fingers push the paint around before he cleaner off his hand on a rag and reached for a piece of coal to add details.

His body tensed when his hand found hers.

"You cannot ignore me forever." Shuri whispered.

He lifted his hand and closed his eyes.

"I want to apologize for saying I hate you." She grabbed his wrist gently before guiding his hand to her face. "And for making you wait a week for an apology. I regretted it once the word left my mouth. I didn't enjoy watching your heart break or your eyes go dull. I didn't mean to wait this long. I just-" She took a deep breath before exhaling. "I didn't think there was anything I could say that would make you feel better. At least, not without properly thinking things over and understanding how much I fucked up."

"Hate is a strong word, Queen Shuri."

"I know. I was just... frustrated... trying to finish a project in the lab. I took my anger out on you and I was wrong for that." She frowned. "I'd also like to apologize for not showing up to the things you planned. I made you feel neglected and unappreciated. I know that I have been awful to you and I'm sorry."

"You knew you were being awful and did not care until I washed my hands of you."

"I didn't mean it like that."

"To have a wife that hates their husband is a fitting punishment." He pulled his hand away before refocusing on his painting. "It must have been fun stringing me along. Giving me hope and then crushing me. I hope it made you happy."

"In yakunaj-"

"Do not call me your love." He glared holes into the painting. "You do not love me."

"I do."

"I don't want to hear your lies."

"I am not lying to you, Ch'ah Toh."

That made him look at her.

Shuri rarely used his real name unless she was serious or releasing.

"I know I have failed you, and I am sorry. Our marriage was not a punishment. I did not marry you to make you miserable." She guided his hand to her chest so that he could feel her frantic heart. "Ma'ach in túukulkech, in yakunaj. In k'áatech, Ch'ah Toh."

"You only miss me because I'm not chasing after you." He tried to pull his hand away, but her grip was firm. "You cannot love me. Your love has no merit."

Shuri felt her eyes burn with tears. "I know." She lowered her head as tears began to fall. "I-I want it to have merit." She whispered. "I want another chance... if you'll give it."

Namor stared at her with dead eyes before gently lifting her head.

"What will you give me?"

"Whatever you want."

"Whatever I want?"

She offered a small nod as he lifted his hand and thumbed away her tears. "Y-Yes."

"You'll let me kiss you in front of others?"

"Yes."

"Hug you?"

"Yes."

"Hold hands?"

"Yes."

"You'll attend the dates I plan?"

"Yes."

"Leave the lab without starting a fight?"

"Yes."

"Say that you love me sincerely?"

"I've always been sincere."

"That doesn't sound like a yes."

"Yes, in yakunaj."

"If I ask for anything else... will you give it?"

"If it will make you happy, I will do whatever you ask of me."

"What if I want none of these things I've asked for?" He tilted his head. "What if I don't want you anymore?"

"Then I'll work hard until you do." She whispered. "Just like you did, when I was in Haiti."

A small smile creeped up on his lips at the memories of him working endlessly to win her affection and earn her forgiveness. It vanished after a moment, and his eyes shined with all the pain he had been hiding while away from her.

Shuri couldn't stand to see him so broken.

This was all her fault.

"I cannot hold my anger over you." He whispered as tears burned his eyes. "I was only angry because you gave me hope that this was real."

"This is real."

"But you hate me, and I am deserving of your hatred."

"No you are not." She shook her head slowly before gently grabbing his face and pressing her forehead to his. "I hate your actions. I hate what you did. I hated you. But, I dont hate you anymore." She took in a shaky breath. "Ch'ah Toh, you became my friend, my confidant, a shoulder to cry on, and eventually my lover. My husband and my heart." She continued to whisper. "You have somehow become the other half of my soul and I cannot hate you. Those words will never hold weight against you." She sniffled. "Who I was when we were on that beach covered in blood is not who I am now. I have healed and moved forward." She closed her eyes. "And you have every right to be upset with me for not appreciating you and cherishing you properly. You have done so much and loved me so tenderly, and I tarnished it all by saying something so harsh. I shouldn't have said it, and I am willing to work towards earning your forgiveness if you'll let m-"

Shuri's words were silenced as his lips pressed against hers.

It was a short and sweet kiss.

And for a moment, the world was silent.

It was as if they were the only ones on the planet.

Like nothing else mattered.

And Namor allowed her to sink into him as he slowly broke the kiss.

He thumbed away her new tears before pressing his forehead to hers.

"I forgive you."

"Let me earn it."

"I will." He whispered before kissing her again.

Author Notes

Chile, this almost became a smut. 💀 If y'all beg me enough, I might do it and throw it up on AO3. The attoye community currently has me in a chokehold, though, so you might have to pry a few fingers off my neck. 🥴 Hope you enjoyed it.

Link to Part 6

[things2mustdo]

I live in America, and I am happily married, with kids. I do not write this because I am more manly, or intelligent, or successful than you; I am not. I write this to share the main key to my success: patriarchal, traditional religion.

I am writing from my own religious convictions, which I believe are true. You are free to disagree, but you may still find value here. I have read the writings of other religions, and consider them “True Myths,” useful for their wisdom, even though I may disagree with their theology. Neomasculinity itself is a philosophy that can be accepted by people of different religions, or no religion.

Modern Religion

Modern religion is a feminized wasteland. God exists to impose obligations on men, and excuses women’s evil acts. Faith is blind, irrational, and collectivist.

Men hate modern religion, which is why most churches in the West are demographically imbalanced toward women. Men are bored to death with touchy-feely sermons, endless committee meetings, female gossip, and the losers sitting in the pews around them. This is not how it should be.

Patriarchal Religion

Patriarchal religion is interesting to men. It teaches that God is a man, creator of rationality, slayer of evil men, protector of the innocent:

Praise be to the Lord my Rock, who trains my hands for war, my fingers for battle. (Psalm 144:1)

In male-led churches, women are taught to be respectful to their fathers, husbands, and legitimate authority. They understand that their role is to raise and care for children, and support their husband’s mission:

Wives, submit yourselves to your own husbands as you do to the Lord. (Ephesians 5:22)

In patriarchal religion, female sins, like rebellion, envy, dishonesty, hypergamy, dressing and acting like a whore, and “hamstering” or rationalizing sin are condemned:

When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. (Genesis 3:6)

I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God. (1 Timothy 2:9-10)

And Adam was not the one deceived; it was the woman who was deceived and became a sinner. (1 Timothy 2:14)”

This is the way of an adulterous woman: She eats and wipes her mouth and says, ‘I’ve done nothing wrong.’ (Proverbs 30:20)

Finding A Virtuous Woman

All women are tempted towards sins like envy, but not all women act on their impulses. In spite of what many observe in the West, I have met many virtuous women: few sexual partners before marriage, respectful, submissive to their husbands, physically fit, feminine, good mothers. Most are in the older generations, especially before the Boomers. Most are involved in traditional religion. There are fewer younger women who are virtuous, and every single one that I have met is involved in traditional religion. They tend to be more rural, from small churches.

Traditional religion can be extremely helpful to finding and vetting women. It provides a community with certain values that you want in a woman, and it provides reliable references for a person’s character. A woman who spent her younger years “out in the world” and came back at 29 be a “born-again-virgin” is a red flag, but a woman in her early 20s who teaches Sunday School and helps with the potluck dinners is far more likely to be wife material. The older women in the church will usually let you know if a woman is a whore.

Patriarchal Religion Helps Control Women’s Sinful Tendencies

Traditional religion acts as a curb (but not a cure) for women’s immoral, rebellious, destructive behavior. My wife goes to a women’s bible study group, where she often receives instruction from older religious women. This includes things like telling her to be submissive to me, lose weight and be healthy, not waste money, have cheerful sex on a regular basis, and to learn how to get some control over her emotions:

Teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. Then they can urge the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands. (Titus 2:3)

One of my wife’s friends once corrected her attitude toward sex, saying: “you need to view your body as a sheath for your husband’s sword.” She now routinely thanks me after we have sex. I am not a natural alpha, but I have little fear that my wife is going to suddenly cut off sex if I have a minor slip up.

Band Of Brothers

With this great power comes great responsibility. As a patriarch, I am commanded to lead my family, instructing my wife and kids on how to act properly, with genuine love for their well-being. I must be on top of my game, be physically fit, and think rationally when my wife is irrational. I attend a men’s Bible study, where we talk about leading as men. Every man in my group owns a gun, and we often go shooting together.

We encourage, support, teach, and correct each other. I have had sharp, intense, discussions with my pastor and men in my church about my own character and life decisions. Things are handled like men, discussed in the open, with real-talk (not rhetorical bullshit), and masculine love and concern for each other. This has aided me in thinking deeply about my life, and correcting bad decisions I have made.

Awhile back we helped another man who was on the verge of divorce. He was working 100 hours a week because he would not stand up to his employer, and had no energy to lead his family. We told him that the marriage counseling he was getting was bullshit (“talk about your feelings more!��), and that his slavish attitude toward his employer was making his wife lose respect for him. The women in our church also talked to his wife about choosing to be respectful and submissive, in spite of her rebellious emotions.

He cut back hours at work, which enabled him able to be captain of his ship again. This, along with training his wife received, helped her become more respectful. Now, his wife is less of a bitch, and they have sex several times a week. I doubt this would have happened without patriarchal religion.

Children

We see that our culture is toxic, feminized, and immoral. Men need a place to raise children apart from these toxins, and church is a great place to do this. My kids go to Sunday School classes where they are taught to be respectful to me, my wife, and legitimate adult authorities. We have several families with well-disciplined children that we can trust won’t corrupt our kids. My wife often takes the kids for play-dates so she can socialize with wholesome women, which is a great alternative to sitting around on social media all day.

Conclusion

Patriarchal, traditional religion will not change female nature, but it can help restrain it. This is how past generations maintained civilization. I can confidently say that traditional religion is the main reason I can maintain a happy marriage in this cesspool of a culture. Those who are not religious might consider other institutions that may provide similar support for their marriage and child-raising.

Read More: This Accidental Experiment Shows The Superiority Of Patriarchy

[woodworkingpastor]

Compelling Vision sermon # 2: Radical Transformation--John 3:5-7; Romans 12:1-2--Sunday, October 10, 2021

Our sermons for October and November are an invitation to consider the Compelling Vision statement adopted at Annual Conference this past summer. Let’s read these words together:

Together, as the Church of the Brethren, we will passionately live and share the radical transformation and holistic peace of Jesus Christ through relationship-based neighborhood engagement. To move us forward, we will develop a culture of calling and equipping disciples who are innovative, adaptable, and fearless.

Is Jesus radical?

Moderator Paul Mundey told me that one evening during Conference, he had a nearly hour-long conversation with a Brethren delegate who objected strenuously to the word radical in the Compelling Vision statement. For this brother of ours, the word radical belongs to the realm of politics—especially to a realm of politics with which this person disagrees.

It raises an important question: Is Jesus radical?

To repeat a story I’ve told you before, some years ago I was worshipping with a Church of the Brethren congregation and after the sermon the preacher gave an invitation. No one came forward, so after the second or third verse of the hymn the pastor stopped the singing and extended another invitation, this time speaking to the men. “Men,” he said, “if you’re saved, tell your wives, so that if you die they’ll have the assurance that they’ll be with you in Heaven.” I hope my face didn’t betray my disappointment with his portrayal of salvation. Is the salvation that Jesus’ death secured so bland, so un-radical that the people closest to us wouldn’t notice if we had it? We often describe salvation with the phrase, “God loves you and has a wonderful plan for your life.” But does that plan include turning everything upside down, or is it just a few optional upgrades for eternal life, nothing more than an improved version of what you already are?

Is Jesus radical? Should we be?

The word radical does not appear in the Bible. So maybe we have a choice here; the committee that composed the vision statement could have left that word out. But what about the idea?

The word radical means a change or action “that relates to the fundamental nature of something.” Jesus himself knows something of this kind of activity in his own life. Philippians 2, a passage of the New Testament that contains some of the highest Christology in the entire New Testament tell us that

though [Jesus] was in the form of God, he did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness.

All of this was so that

…at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Jesus took on a new form for our behalf. Writing in the second century, Irenaeus, Bishop of Lyon said that God had

“become what we are, that He might bring us to be even what He is Himself.”

This is a radical change on our behalf—one that is closer to the sermon emphasis for next Sunday, however. But perhaps we can leave it here for now that when we are talking about salvation, we are talking about radical things.

Be transformed

But if the word radical isn’t to your liking, there is other language available to us. In Romans 12:2, Paul tells us to

not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect.

The Greek word here is the word that gives us the English word metamorphosis, meaning a change in form.

Lynette and I are watching this happen again this year with a chrysalis that is attached to one of the flower boxes in our front yard. It is nearly transparent, so you can see the Monarch butterfly wing through the skin of the chrysalis, and the complete and utter vulnerability of this process is apparent. Caterpillars and butterflies aren’t exactly equipped to survive an attack—all they can really do is crawl faster or flit around in the air quickly—but at this point in it’s transformation it is almost completely defenseless. All it has going for it is camouflage.

The Compelling Vision Bible Studies included a video showing metamorphosis in stunning detail. It is well worth two minutes to watch:

Maybe what scares us away from radical transformation in Christ is the complete and utter vulnerability involved in placing our lives in God’s hands and allowing God to shape us for whatever purpose God has. This is what Philippians 2 is talking about in its description of the Nativity isn’t it? We don’t think of Philippians 2 as a Nativity or a Passion text; we likely don’t look at our Nativity on Christmas Eve and say, “this is when Jesus took the form of a slave” but that’s what it is—the vulnerability of God taking on human flesh so that Jesus could later hang on the cross and cry out in utter vulnerability,

My God, my God, why have you forsaken me? (Matthew 27:46).

This is Paul’s admonition to us: “do not be conformed, but be transformed.” The caterpillar is driven by irresistible biological processes from deep within its DNA that force it into the vulnerability of the chrysalis so that it’s transformation can become reality. Humans are a bit different, though. We can resist the change and decide that our untransformed state is desirable or preferable or good enough.

Church leaders have struggled with this since almost the time of Christ. I’m especially appreciative of the thoughts of the early church fathers; there is a certain “chronological snobbery” that imagines that only the thinking of our generation counts on matters such as these. Writing sometime in the early- to mid-third century, Origen says of these verses:

By this Paul shows that there is one form of this world and another of the world to come. If there are those who love this present life and the things which are in the world, they are taken up with the form of the present age and pay no attention to what is not seen. But the things which are not seen are eternal, and they are being transformed and renewed in the form of the age to come. For this reason the world does not acknowledge them.

Origen points out that when we choose the way of transformation—choosing the way God seeks to transform us—we are acknowledging that the way we see things isn’t the only way things might be. God has established another way and wants to shape us to fully own and grow into that way.

Augustine, another great leader of the early church, picked up on this idea when he wrote sometime in the late third or early fourth century, that

Those who are moved to turn again to the Lord out of that state of deformity wherein worldly desires conformed them to this world must receive from the Lord their reformation.

Without Christ, we are deformed; we do not have the shape that God intended to be normal or natural to us.

This is indeed a radical thing! How radical? Consider what a transformed life looks like:

Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are. Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. If it is possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” Do not be overcome by evil, but overcome evil with good (Romans 12:14-21).

Sometimes I think we really miss the boat on what spiritual transformation looks like. When we choose harmony in a decidedly dissonant age; when we choose the nobility of forgiveness over the earthiness of revenge; when we feed enemies rather than killing them, we are reaching out of the deformity of this present age and drawing from the transformation that Jesus offers to us. It is a radical thing—and by radical I mean “something that will appear foolish and will be mocked as ineffective and disloyal”—exactly the response that Jesus received from those around him during his ministry on earth.

Born again

But this isn’t the only way to describe this radical life; Jesus himself uses the language of rebirth to give language and shape to what God seeks for us. When Nicodemus comes to Jesus in John 3, there is this intriguing play on words and metaphors and concepts going back and forth between them. Nicodemus protests the incomprehensible possibility of physical rebirth. Jesus’ reply shows the thinking that Paul demonstrated later. Birth is a process similar to metamorphosis in that once it starts, it is going to happen. Childbirth (so I’ve observed) is difficult and painful and exhausting and vulnerable, but there is an inevitability to the process. The child cannot stay in the womb—it will die if it does.

Jesus points out that physical birth is only part of our need because both flesh and spirit are in play in our lives. Our physical birth left us in that place of spiritual deformity that Augustine described; we must seek a spiritual rebirth to claim the right formation for our lives.

Baptism

Just as biological processes compel a body to exit the womb and compel the caterpillar to create a chrysalis to eventually emerge a butterfly, we must submit ourselves to the process of spiritual transformation.

We do this through the waters of baptism. I like to talk about our Brethren beginnings often; why was it that Alexander Mack and the others sought to be baptized as adults? It was because they searched the Scriptures and came to the conclusion that they must be baptized according to the teachings of Jesus and the apostles—that the spiritual rebirth was indicated by emerging from the cleansing of the waters of baptism.

It is fairly well known among Brethren historians that the early Brethren read as much church history as they could; maybe somewhere along the way they came across these words of Tertullian, written sometime around the turn of the third century:

For the law of baptizing has been imposed and the formula prescribed. “Go,” he says, “teach the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” The comparison with this law of that definition, “Unless one has been reborn of water and Spirit, he shall not enter into the kingdom of the heavens” has tied faith to the necessity of baptism. Accordingly, all thereafter who became believers used to be baptized.”

Invitation

Covid has made giving an invitation an interesting thing to consider; it’s added an unwelcome challenge to the mechanics of baptism and church membership. But I want to be clear on what is being offered in Jesus. Not some lukewarm, uninspired life that you can adopt and not have anyone notice. Not some version of the optional features on a product you’ve desired. Nothing short of the vulnerability of submitting yourself to Jesus and allowing him to transform your life. Nothing less that the complete reordering of your life so that everything revolves around God and God’s will for your life. Nothing less that being rightly formed—transformed—into the life that is truly life. During our closing hymn, choose that life. Come and make public profession of your faith, and we’ll make plans for you to signify that in the waters of baptism.

Not all of the good quotes come from 1700 years ago. American author Diana Butler Bass sums up Jesus in four words:

Follow me. Fear not.

[dogopower]

Satan, Prince of This World

must obtain absolute control over his senses and sentiments, and suggested that the best way to obtain control over the sexual urges is to use women “Often and without passion and thus enchain women to their will.”

I found that some of the top level internationalists “swapped” wives during parties. Professor Raymond Boyer, top level scientist, and Canadian millionaire, and E V. Field, American millionaire, locked together in international intrigue and subversion as proved by both Canadian and American government investigating committees, carried this practice to the extent that they swapped each others’ wives for good, and made the exchange legal in the eyes of civil lay by going through a ceremony the new papers called “marriage.” What does God think of such practices? These people were all far too intelligent to be atheists. They know there is the supernatural as well as the natural, therefore, if they defect from God they automatically become Satanists as far as this world is concerned, and Luciferian as far as the next world is concerned. (For further details see pp. 212 and 213 Red Fog Over America.)

If these top level intellectuals who advocate the establishment of a One World Government intended to put God’s plan for the rule of the whole of the universe into effect upon this earth it hardly seems likely that they would pack the civil services of ALL remaining governments with homosexuals. Any person who has had to live in London, Ottawa and/or Washington knows that as far as homosexualism is concerned all three are modern cities like Sodom and Gomorrah. “Burgess and McLean Case” is typical of what I mean. Professor Pitrim Sorokin of Harvard University published an exposure of this angle of the Luciferian conspiracy in a book entitled The American Sex Revolution. The author states that perverted sexual behaviour plays a major part in modern U.S. political life and that sex bribery and blackmail are now as prevalent as monetary corruption. He states “sexually infamous persons, or their prot6g6, are being appointed to ambassadorships and other high offices; profligates sometimes become popular mayors of metropolises, members of cabinets, or leaders of political parties. Among our political officials there is a vast legion of profligates both heterosexual and homosexual. Our morals have changed so notably that continency, chastity, and faithfulness are increasingly viewed as oddities.”

Professor Sorokin’s book didn’t get the same kind, or volume, of publicity as did Dr. Kinsey’s books dealing with the alleged moral practices of males and females. According, to Satanism, it is perfectly right, and proper, to encourage moral turpitude in all classes of society, and at all levels of government, by convincing the public that abnormal sexual behaviour is normal; and that the moral code accepted by civilized nations, based on the Commandments of God and teachings of the Holy Scriptures, is old fashioned and introduced by Church and state for selfish purposes. But behind the building up of a WRONG conception of sex, and its purposes as intended by God our Creator, is the Satanic principle that “The best revolutionary is a youth absolutely devoid of morals.” When Lenin stated this as recorded in Pawns in The Game he only confirmed what other Satanists had stated a hundred times previously. It is Satanism, as it is direct from THE TOP, which is responsible for the increase in juvenile delinquency, but those selected by the governments of the world to investigate this problem invariably give every CAUSE other than the right one. I have discussed the causes of juvenile delinquency with the heads of Church and state in Canada since 1923, but the Synagogue of Satan has always proved strong enough to prevent any TRUTHFUL public explanation of the cause, and the purpose, of those who direct the Luciferian conspiracy AT THE TOP On the other hand, thousands of letters have been received from parents who read The Red Fog Over America, thanking us for explaining the causes which produce the effect we term juvenile delinquency. They tell us they find it much easier to counteract evil influences when they can explain clearly and truthfully to their children the reason Satanists work so hard to wean young people away from God by teaching them lies regarding sex. I repeat again, there is nothing wrong, nothing degrading, nothing to be ashamed of in sexual relationship as INTENDED BY GOD, but a great deal is wrong when multitudes deify sex, the promiscuous worship of the human body, and cunningly and slyly make each succeeding generation of human beings believe pre-marital experience, every form of sexual depravity and vice, is absolutely normal, providing pleasure is derived from such indulgences; and that continency, chastity, and faithfulness are old fashioned.

The point I wish to make is this-the vast majority of men and women who sponsor and direct the campaign for a One World Government, other than Communism, are just as bitterly opposed to God as are the Communists.

The vast majority who promote the “idea’ that a One World Government run by Luciferian intellectuals, rather than atheistic Communists, is the only solution to our problems are as devoid of morals as the proverbial mink. If they are against God and against atheistic Communism they must be Luciferian.

Confirmation of the above opinion was obtained when I discussed the relationship of changing public opinion regarding morals and spiritual values, and the increase of juvenile delinquency with a top level official of the Department of Health and Welfare in Canada. After a lengthy discussion, during which his attitude and facial expression showed he found it hard to believe that a man of my experience could still place spiritual values above material considerations,. my companion literally snorted: “Well! What do you suggest we do ... clean every homosexual out of the civil service, and throw them in prison where they can indulge their queer ideas of pleasure to their hearts desire? Many of them are brilliantly minded men. When on the job they are

[alhindee]

Ruling on celebrating on the twenty-seventh night of Ramadan تصفح برقم المجلد > Group 1 > Volume 3: `Aqidah (3) > Bid`ahs related to certain days and nights > Ruling on celebrating on the twenty-seventh night of Ramadan (Part No. 3; Page No. 56)   (Part No. 3; Page No. 57)   Bid`ahs related to certain nights and days (Part No. 3; Page No. 58)   The second question of Fatwa no. 167 Q 2: What is the ruling on celebrating Laylat-ul-Qadr (the Night of Decree), the twenty-seventh night of Ramadan? A: The best guidance is the guidance of Muhammad (peace be upon him) and the worst practice is the introduction of new practices in Islam. The practice of the Prophet (peace be upon him) during Ramadan was to offer many acts of worship like Salah (Prayer), recitation of the Qur'an, Sadaqah (voluntary charity), and to perform other good deeds. Over the first twenty nights of Ramadan, the Prophet (peace be upon him) might sleep or offer Optional Night Prayer. But when the last ten nights of Ramadan began, he (peace be upon him) would awaken his family, tie his lower garment (i.e., avoid sleeping with his wives), and devote himself entirely to worship at night. Also the Prophet (peace be upon him) encouraged believers to offer Optional Night Prayer in Ramadan and on Laylat-ul-Qadr. He (peace be upon him) says: Whoever observes the Prayer at night during Ramadan, out of faith and seeking reward from Allah, his previous sins will be forgiven.[1]And whoever performs Salah (prayer) on Laylat Al-Qadr (the Night of Decree) during Ramadan out of faith and seeking reward from Allah, his previous sins will be forgiven.[2] Narrated by Al-Bukhari and Muslim. The Prophet (peace be upon him) explains that Laylat-ul-Qadr is in the last ten nights of Ramadan, and specifically on one of the odd numbered nights. He (peace be upon him) said: Search for it (Laylat-ul-Qadr) in the odd nights of the last ten nights of Ramadan.[3] Narrated by Ahmad in the Musnad and Al-Tirmidhy. The Hadith reads: Seek the night of Al-Qadr in the last nine, seven, five, three nights, or in the last night of Ramadan.[4] After narrating this Hadith, Al-Tirmidhy said, "It is a Hasan Sahih Hadith. In addition, the Prophet (peace be upon him) taught `Aishah (may Allah be pleased with her) (Part No. 3; Page No. 59)  the invocation she should say on Laylat-ul-Qadr (the Night of Decree). Ahmad narrated in the Musnad on the authority of `Aisha (may Allah be pleased with her) : O Prophet of Allah, what should I say on the Night of Decree? The Messenger said: Say: "Allahumma Innaka `Afowun Tuhibbu Al-`Afwa Fa`fu `Ani i.e. (O Allah, You are Most Forgiving, and You love forgiveness; so forgive me."[5] This Hadith is also narrated by Al-Nasa'y, Ibn Majah, and Al-Tirmidhy. After narrating it, Al-Tirmidhy said, it is a Hasan Sahih Hadith. This is the practice of the Messenger (peace be upon him) in Ramadan and in Laylat-ul-Qadr. As to the celebration of the twenty-seventh night of Ramadan as Laylat-ul-Qadr, it is against the guidance of Allah's Messenger (peace be upon him), for he did not celebrate Laylat-ul-Qadr. Hence celebrating it is considered as Bid`ah.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. The Permanent Committee for Scholarly Research and Ifta' Member Member Deputy Chairman `Abdullah ibn Mani` `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify            https://www.alifta.gov.sa/En/IftaContents/PermanentCommitee/Pages/FatawaDetails.aspx?cultStr=en&View=Page&PageID=781&PageNo=1&BookID=7 https://shamela.org/src/files/contents_url.php?id=52ad2a279460e175d2a960f163eec668 #Islam #Quran #Hadith #Sunnah #Fatwa