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Hello to all,I am a newbie in this forum, and i am really happy in joining here.Hope to get more info here.
Hello to all,I am a newbie in this forum, and i am really happy in joining here.Hope to get more info here.
Cool. Welcome. I'm pretty much a newbie myself. What are you working on?
Thanks for the warm welcome I am a car enthusiast, I love cars, I collected few of them, How about you?
welcome from cali .i'm a db dragger out here.west coast's loudest street c truck
pioneer avhx 5500 dvd, b2 m1ur and Quattro
7 pc 2150 and a d3100 and d975 ,275 and 320 amp singer alts,
B2 ref mids,cdt es 010 tweets,es 03 Mids ,mx1000 3 way x overs , sky high and stinger hpm o gauge wires ,also 2 tantric shd 18s in a 4th order no wall box
Kinda close to me here in CO... What sort of cars you got around?
99 Honda CRV: (Always Changing) ___________ 79 F-150: Show Truck ________________
-Head Unit: Kenwood DNX-692HD_____________ -Head Unit: Eclipse CD7100
-Sub Stage: Focal KX40 16"_________________ -Sub Stage: Looking
-Mids/Highs: Focal KRX & PHD AF____________ -Mids/Highs: Scan Speak & Blaupunkt
-Sub Amp: Mosconi AS200.4_________________ -Sub Amp: American Warrior Set (Zed Built)
-Mid Amp: Mosconi AS200.4_________________ -Mid Amp: ^^^
Welcome to CA.com
~~ SSA Dcon / Icon / Xcon ~~
TeamSSAudio.com ~ SSA Forums ~ SSA MySpace ~ SSA Facebook Group ~ SSA Facebook Page ~ SSA Youtube
================================================== ==
CarAudio-Forum.com ~ HomeAudioForum.net
CarAudio.com mod(original)


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Overgrown Weeds & Vegetation ► Open301-355 N Columbus Blvd Tucson, AZ 85711, USAlow hanging tree branch in bike lane· Reported by DrTriKat · Share · Flag Flagged
Overgrown Weeds & Vegetation ► Open301-355 N Columbus Blvd Tucson, AZ 85711, USAtrees blocking bike path· Reported by DrTriKat · Share · Flag Flagged
6 VotesFix it! Voted!
Horrible Potholes ► Open910 N. Alvernon Way Tucson, AZThis is actually in reference to the alleyway behind the 910 N. Alvernon Way area. It stretches from 3rd street to 2nd street and is located behind two apartment complexes and the Volunteer Center of Southern Arizona. This alleyway is absolutely riddled with potholes, which is horrible despite it being an alleyway, because parking for the aforementioned apartment complexes are accessible only via the alleyway. Please, please, please consider this request as I don't want my car ending up in the shop due to blown shocks or a mis-alignment.· Reported by F · Share · Flag Flagged
Tucson Tom (Registered User)Leave it open
Winston (Guest)Fix it and close it please.
greybaby (Registered User)Please fix this!
Pothole ► Open3856 East Calle Cortez Tucson, ArizonaAnother big one just off Alvernon.· Reported by Tucson Tom · Share · Flag Flagged
- View all 5 Comments
Tucson Tom (Registered User)Not fixed as of 3-30-15
Tucson Tom (Registered User)Not fixed.
Tucson Tom (Registered User)Still waiting. Hole getting larger.
greybaby (Registered User)Asking this community: Who need we contact to get a resolve or answer that this is being addressed.
Pothole ► Open3849 East Calle De Soto Tucson, Arizona2 more very large pot holes at Alvernon and Calle De Soto· Reported by Tucson Tom · Share · Flag Flagged
Tucson Tom (Registered User)Nothing done
Tucson Tom (Registered User)Continues to not be fixed.
Tucson Tom (Registered User)Not fixed
Tucson Tom (Registered User)The streets, the public streets, in this historic subdivision, are deteriorating and no one at the City of Tucson seems interested.
Many Potholes ► Open840 N. Alvernon Way Tucson, az
The alley between N Alvernon Way and Motezuma way is a disaster.
I'm know Lindsey Vonn when it comes to dodging these potholes.
The attached picture is one of many.· Reported by sfalmy · Share · Flag Flagged
Park Lights not working ► Open675 North Longfellow Avenue Tucson, Arizona
Not sure if there is a switch for the park lights somewhere, but the lights around the baseketball court are either not working or don't turn on after dark.
Thank you!· Reported by An anonymous SeeClickFix user · Share · Flag Flagged
3 Huge Potholes ► OpenRoberts Place/Longfellow Avenue Tucson 85711, ArizonaDeep, oversized, need fix ASAP please· Reported by Continuous Peter Howell Neighborhood potholes · Share · Flag Flagged
Graffiti ► Open3900 E Guaymas Pl Tucson, AZ 85711, USA· Reported by Mrsfest · Share · Flag Flagged
Several potholes ► Open4000-4098 E 5th St Tucson, AZ 85707, USAseveral potholes on 5th Street, east of country club and west of colubus on north and south side of the street· Reported by Anonymous · Share · Flag Flagged
Displaying 1 - 10 of 10

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Memorial Day weekend is the unofficial kickoff of the summer vacation season, and the American Automobile Association predicts gas prices won't stop most people from hitting the road.
Nearly 35 million Americans are expected to travel for the upcoming holiday -- an increase since last year despite average gas prices being nearly $1 higher.
AAA said travelers will make up for the higher fuel costs by lowering their travel budgets by 14 percent.
About 3 million people are expected to travel by plane.
AAA spokesman Troy Green talked with CBN News about the travel predictions. Stay with CBNNews.com for his comments.
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Are you seeking answers in life? Are you hurting? Are you facing a difficult situation?
Find peace with God, discover more about God or send us your prayer request.
Call The 700 Club Prayer Center at 1 (800) 823-6053, 24 hours a day.
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The "Trump train" was derailed in Wisconsin as voters in the Badger State gave Ted Cruz a major victory over "The Donald." The big question now is – are the Republicans headed for a contested convention this summer?


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Interpass Clube Praia Vau3
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About the hotel
This apartment complex hotel is centrally located, just across the coastal road from the beach (approximately 400 m). Within 2 km are many shops, restaurants and nightclubs. Links to the public transport network lie just 100 m away and bars are 200 m away).
Prais da Rocha is approximately 2 km away, Porimao is about 4 km from the complex. Renovated in 2005, this complex comprises a total of 88 studios/apartments spread over a 7-storey main building and a 7-storey annexe block. Guests may make use of the foyer with a 24-hour reception desk, a currency exchange desk, a safe and a lift. There is also a bar, an à la carte restaurant, an Internet terminal, a car park and a children's playground. There are also room and laundry services on offer to guests. The welcoming rooms come with a bathroom with hairdryer, a direct dial telephone, satellite/ cable TV, a kitchenette, a fridge, an Internet connection, a combined living room/bedroom, central heating and a hire safe. The apartments are similarly equipped and come with a separate bedroom. There is a swimming pool in the outdoor complex as well as a snack bar, sun loungers and parasols. There is also pool, snooker and golf (the nearest course lies approximately 600 m away). Sun loungers and parasols have been laid out ready for use on the sandy beach, which is to be found close by and there is a seasonal entertainment programme. Breakfast is on offer each morning; lunch and dinner may be taken à la carte or chosen from the menu.
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2002 Cadillac Seville Sedan STS 4dr Sedan (4.6L 8cyl 4A)
I am a long time Cadillac lover and although this is a pretty nice car I am very glad I bought it used instead of a 40 to 50 grand sticker new the 300 horse does not feel like 300 horse well that's at the crank anyway. Reliability is ok but I wouldn't take a long road trip without worrying of maxing out a credit card in repairs on the way parts are expensive not owner friendly maintenance . I should have stuck to the 94 mark vii 170k ran like a champ and not hard to work on and way more power. I have lost faith in gm. I have been turned to Ford. For performance and reliability very disappointed
very good headlights, nice sounding stereo other than that any other extras may or may not work from one day to the next
I have driven my STS for the past 7 years. Thank goodness it's fast since I do a lot of driving to the Delaware shore. Unfortunately, this car got caught in the recent flooding and it is now totaled. Great performance car, and am sorry to see it go.
This car has great looks,smooth decent power,and lots of unnecessary goodies like steering wheel controls,rain sensing wipers,memory seats and radio presets,back up sensors,etc. The handling is pretty good for a 4,000 pound car although you can definitely tell its 4,000 pounds when you push it in corners. Its too bad that you cant completely disengage the stability control which slows you down in the turns. I like driving fast and the Northstar responds as happily as 300 hp can although I do wish they threw in about 30 to 40 more hp and torque. I might get Corsa exhaust but still deciding if I want my Caddy to sound like a Z/28. Awesome used car value. Bought 3/09 for $9,244 53k No snrf,nav
Engine= Faster than most 4,000 pound cars and many others. Looks= Best looking car in it's class. 540i,Gs430,E320,Infiniti's. Tied with Jaguar S-Type Its very luxurious and has plenty of room up front with power everything. Nice wood touches all around,rear seat warmers,dual climate control.
REAR WHEEL DRIVE. Good job 2005 STS. A little more horsepower to be able to keep up with GS430's and 540i's. Rear seat room is surprisingly tight leg room wise. You should be able to turn stability control completely off at your own risk. Audio controls shouldn't change when you change the station.
I always try to buy American. I bought this 2002 Seville STS with 36,000 miles on it. After 3 months of ownership and $1100 worth of repairs, I am sorry I ever bought it. The only good things are the mileage and the stereo. Everything else is garbage. Don't buy one unless it comes with a warranty.
Mileage and stereo
Build a better car.
This is my first Cadillac. I fell in love with the interior right away. All leather and wood, soft seats, pretty dash display. It took a few days before I realized what a beautiful car is is on the exterior also. It is sleek and sporty in a way. I bought this car used and it has lots of little problems. The steering wheel shakes, the struts are bad, the tire pressure sensors are confused, the alignment is bad. After reading other reviews, I realize that's normal for this car, but I'll try to fix it anyway. I'm in love with my Cadillac. It seems to know the road better than I do and it goes right where I tell it to go. The sound system rocks. Did I mention I'm in love with a Caddy?
I love the all leather interior, the great sound system, the feeling of being wrapped in a cocoon while driving down the road, the power moon roof, the telescoping steering wheel, but the climate control automatic memory could be my favorite of all features.
The cup holder is in an awkward place, as is the ashtray. The memory set buttons on the door are too easily pushed by accident, so I have to reset my seat position all the time.
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New Feature: Extract Info from Records
We're excited to announce the launch of a significant new feature to extract information from historical records and save it directly into the family tree.
MyHeritage Record Matches were released last year and won acclaim for their power and accuracy. However, until now users were on their own when it came to extracting valuable information from each Record Match, into their family trees. This had to be done manually for each Record Match. Many users simply confirmed correct Record Matches without improving their family trees based on new information learned from each match. Some have taken the information, but without adding a citation to allow other genealogists to trace the source of its piece of information taken -- because of the manual efforts involved.
The new feature, Extract Info from Records is a much-needed solution to the above problems. It lets you easily extract details found in any confirmed Record Match, and copy them - in just one click - into the relevant profile in your family tree. This new feature conveniently displays the information found in the historical record and compares it to the information in your tree, side-by-side. It highlights for you information in the record that is new or better than the corresponding information in your tree. Now you can easily enjoy the full power of Record Matches and add new and useful sourced information straight to your tree, helping you learn more about your ancestors and enrich your family history.
Continue reading "New Feature: Extract Info from Records" »
New Release: Family Tree Builder 7.0
We're pleased to announce the release of MyHeritage Family Tree Builder 7.0 - the latest version of the world's most popular free genealogy software - which combines innovative technologies with easy-to-use features.
Used by millions of people worldwide, Family Tree Builder lets you build your family tree and enhance it with photos, historical records and more. The latest version, 7.0, is packed with exciting new features and improvements.
Download Family Tree Builder 7.0 for free now
We've been working hard for more than a year to enhance Family Tree Builder to make documenting and sharing your family history even easier. We're taken the time to ensure this release is as robust as possible and have just completed a successful two-month beta program with some of our power users. Enthusiastic feedback from the first users to use version 7.0 indicates that this is the best version we've ever released.
The new version now syncs your entire family history in both directions between your computer and your family site on MyHeritage, as well as smart phones and tablets, and opens new channels for discovering relatives and billions of historical records with our advanced matching technologies. This means you can now access your family tree securely not just from your computer but also from your online family site, smart phone or tablet device, and even grow the tree and add more information and photos to it, any time and anywhere. All additions and changes will sync back to your Family Tree Builder software on your computer. Continue reading "New Release: Family Tree Builder 7.0" »
Webinar: Tomorrow with Randy Seaver
We're delighted to invite you to register for our Online Record Matching Masterclass, tomorrow, Thursday, October 25.
MyHeritage's Mark Olsen will be joined by expert genealogist Randy Seaver, author of the geneablog Genea-Musings, who will discuss the surprises he's received from record matching for his personal family tree.
The webinar takes place at 1pm Pacific US (4pm Eastern US, or 9pm UK).
Visit your family site now to check your Record Matches. Learn more about Record Matching in this blog post.
View past webinars and register for future events on our new webinar website.
We look forward to welcoming you online.
Webinar: Record Matching with James Tanner
Following the success of our previous webinar, "An Introduction to Record Matching," we're delighted to invite you to register for our next online event: "Record Matching with special guest James Tanner".
Join MyHeritage chief genealogist Daniel Horowitz and expert genealogist James Tanner, author of the Genealogy's Star blog, who will discuss examples and surprises from James' own family tree.
The webinar takes place on Tuesday, Oct 16, 2012, at 2pm MDT (which corresponds to 4pm Eastern US time or 9pm in the UK).
Record Matching is a brand new technology from MyHeritage, designed to automatically find and match historical records (from our growing collection of 4+ billion records) to the 23 million family trees on MyHeritage...but with a twist!
It's the first and only technology to automatically search newspaper articles, books and other free-text documents. Record matching saves you time by bringing your family's historical documents directly to you. Visit your family site now to check your Record Matches. You can learn more about Record Matching on the blog post.
View past webinars and register for future events on our new webinar website.
We look forward to welcoming you online.
Expert reviews of Record Matching
Our Record Matching technology, launched last week, has made a big splash in the genealogy industry.
Check out what some of the most influential genealogists on the Web have had to say about it:
Randy Seaver, Genea-Musings post 1, post 2:
"I like the MyHeritage Record Matching technology - it is a step forward in helping researchers with online family trees find online records that can add content to their database in the quest for finding our elusive ancestors."
"This system of Record Matches is excellent - especially when there are too many matches to consume in one sitting."
"No other provider of record searches provides a similar service for newspaper articles - this one is unique to date."
James Tanner, Genealogy's Star post 1, post 2:
"On my very first tries, I was impressed and that isn't very common. I don't usually do software reviews because I like all of the programs and I don't want to appear to hold favorites, but this turns out to be different. MyHeritage.com has come up with a new service that should impact many genealogical researchers in a way that hasn't happened previously."
"This is really significant -- MyHeritage.com Record Matches."
"In my opinion, this is a significant step forward for the online genealogical community."
Continue reading "Expert reviews of Record Matching" »
Introducing Record Matching
We're pleased to introduce today a new technology - Record Matching - that automatically finds relevant historical records for every family tree on MyHeritage!
This is an add-on feature for SuperSearch, our global search engine for historical records, that was successfully launched in June. We're very excited about Record Matching, and believe it is a breakthrough that can bring value to almost every user of MyHeritage and to people not using MyHeritage who are curious about their family history. Read the details below and we hope you'll share our excitement.


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- Choice Privileges typically sells the points at 1.1 cent/point ($11 for 1000 points), so this one is good deal compared to that.
- Best use of choice points is in Europe where you get real good value in hotel redemption especially in shoulder season. Since point can now be extended as long as you have any activity within 18 months of last earning/point redemption; you do not have to worry about its expiration at set date.
- You can transfer 6000 Choice privileges points to 1800 Southwest rapid reward points and those points DO COUNT for Southwest companion pass. So it would be equivalent of buying Southwest points at a rate of 1.33 cent/point which considering you get closer to Southwest companion pass is not a bad deal.
- You can also use points + cash for redemption which could be good deal especially in Europe and thus extending the value of your points further.
- There are 4 different package on sale and you can buy at max 2 of each kind (so total of 8 packages). Typically Choice Points sell out fast, so if you really need them move fast to purchase them on Daily Getaways!
- 36,000 points for $155 -- 0.431 cents/point
- 32,000 points for $132 -- 0.413 cents/point
- 20,000 points for $90 -- 0.45 cents/point
- 40,000 points for $160 -- 0.4 cents/point
So, go ahead and make your purchase. The sale starts at 1 p.m. EST on 04/04/2016


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The epidemic of encephalitis occurring in St. Louis and Kansas City during the summer of 1933 differed in a number of clinical and epidemiologic characteristics from the majority of previously reported epidemics. Since it is probable that these differences may be the result of different causative agents, no attempt will be made to review the voluminous and conflicting literature on the etiology of encephalitis, and this paper will be limited strictly to studies on the disease occurring in epidemic form in the recent outbreak.
Investigations into the etiology of the 1933 outbreak of encephalitis may be said to have begun before the nature of the disease was recognized or the onset of an epidemic was suspected. When the first few cases were admitted to the St. Louis County Hospital, the nature of the febrile illness was not immediately appreciated, and many cultures of blood and spinal fluid were made, as
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Athens and Shibboleth are access management services that provide single sign-on to protected resources. They replace the multiple user names and passwords necessary to access subscription-based content with a single user name and password that can be entered once per session. It operates independently of a user's location or IP address. If your institution uses Athens or Shibboleth authentication, please contact your site administrator to receive your user name and password.


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Florence Larson RitesNovember 16,2012Florence Larson Rites
PROCTOR Committal services for Florence Flo Larson, 89, who died Sept. 12, 2012, were held Thursday, Nov. 15, in South Street Cemetery in Proctor.
Dean Crossman of Pittsford officiated.
Military honors were provided by American Legion Post 31 Color Guard, with Jim Mills playing Taps and James Burke presenting the American Flag to Mrs. Larsons daughter, Betty.
Arrangements were handled by Barnard Funeral Home in Pittsford.MORE IN Obituaries
Cheryl L. Muzzy
Cheryl L. Muzzy, 57, died Wednesday, Sept. Full StoryHarris Peel
DANBY Harris Peel, 92, of Danby, died Thursday, Sept. Full StoryTabert A. Julius
DERRY, N.H. Full Story
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Can't stop and definitely won't stop.
The lodge sounds nice when you're stuck wearing seriously crummy snow pants, but you didn't come out to the mountain just to suck down hot cocoa when the weather turns. Thanks to the 686 Men's Authentic Infinity Cargo Insulated Pants, you won't mind taking more laps when it's cold and dumping snow.
More specifically, the infiDRY 10 membrane provides waterproof protection while fully taped seams make sure no rogue moisture sneaks its way inside. Lightweight and low-profile insulation keeps your knees from chattering in the cold while you're riding the lift. It also means that there's not tons of extra motion-restricting bulk holding you back. Not to mention, the relaxed fit gives you the just-enough room to move around comfortably, and cargo pockets provide room to stash your stuff.
Additionally. Air-Flo mesh-lined vents release heat to keep you cool when you're lapping the terrain park, while the jacket-to-pant connection lets you link up to your 686 jacket to block out snow when you're shredding powder. Boot gaiters keep snow from entering your boots on deep days, and Cordura-reinforced hems prevent your cuffs from getting shredded when you're walking through the parking lot at the end of the day.
- A warm and waterproof pant for shredding at the resort
- infiDRY 10 membrane features fully taped seams for protection
- Synthetic insulation keeps you warm even when wet
- Inner thigh vents offer on-the-go temperature regulation
- Relaxed fit provides a laid-back look
- Boot gaiters keep snow out of your boots
- Item #SES00BS


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A blog about writing and all things story…
Why Writers Drink (because they don't have a writer's group), is an Interview With Authors, Jack Remick & Robert Ray
I met up with our local writing gurus (they hate that term) at Louisa's Cafe and had a chat about when, where, why and how they started the group over 20-years ago. Check it out…
Fabulous interview, Mindy! This is big. I think it should be picked up by the Seattle media.
Mindy: After viewing that video, I had an epiphany: everyone should believe in something and I believe I'll go have another drink. Thank you for interviewing us at Louisa's Bakery, Cafe and Bar. It is a unique spot in the writing universe and I'm very happy to be part of it. Thank you thank you. J
Book Reviewer, Avid Reader and Bookworm. Campaigning to link more readers to writers.
~ connecting through story ~
Sharing writing tips, information, and advice.
Social is the new cool. Give your small business a upper hand.
(re)Living History, with occasional attempts at humor and the rare pot-luck subject. Sorry, it's BYOB. All I have is Hamm's.
Walking the Oregon Coast on a Pilgrimmage for Prayer
The 24 hours Writing Hotspot and Hang Out
The Ridges of Intertextuallity
Novel Writing
Let's Get Digital
We Are Not Alone
Live your life without limits!
My book reviews
Author & Instructor


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Accused New York Bomber's Wife Returns; Lawyer Seeks Access To Suspect
World News | Reuters | Thursday September 22, 2016
The wife of the Afghan-born US citizen charged in last weekend's bombings in New York City and New Jersey has returned to the United States, a law enforcement official said on Thursday, while a defence lawyer pressed to get access to the accused man.
Chinese Rights Lawyer Jailed For 12 Years
World News | Agence France-Presse | Thursday September 22, 2016
A Chinese court has sentenced defence lawyer Xia Lin to 12 years in prison, his attorney said Thursday, the latest blow in a broad crackdown on human rights defenders and activists.
British Lawyer in Kenya Denies Woman Died Taking 'Selfies With A Gun'
World News | Reuters | Friday June 10, 2016
A defence lawyer for a British business executive who was charged today with the murder of a Kenyan woman has denied a previous account which suggested she had died while taking "selfies with a gun" that accidentally went off.
Pakistan Court Bails Women Jailed For 'Vulgar' Texts
World News | Agence France-Presse | Thursday June 9, 2016
Pakistan's Supreme Court on Thursday bailed a mother and daughter who had been in jail for two months for allegedly sending "vulgar" texts and pictures to another woman, a defence lawyer said.
38 Degrees Too Hot To Go On, Pleads Lawyer In Headley's Cross-Examination
India News | Written by Tejas Mehta | Sunday March 27, 2016
In a bizarre turn of events, the defence lawyer in the 26/11 trial sought to adjourn his cross examination of approver David Headley because he said 38 degrees Celsius was "too hot" for him.
Lawyer For Paris Bombing Suspect Assaulted
World News | Reuters | Friday March 25, 2016
Hours after suicide bombers struck Brussels on Tuesday, a man assaulted the lawyer for their suspected accomplice Salah Abdeslam in his office in the city, defence counsel Sven Mary told Le Soir newspaper.
As Police Hunt Paris Suspects, More Opportunities Missed
World News | Reuters | Wednesday November 18, 2015
A Belgian fugitive suspected of taking part in the Paris attacks was stopped three times by French police as he was driven back to Brussels the following morning but allowed to carry on his way, a defence lawyer said on Tuesday.
Salman Khan Hit-and-Run: Examine Singer Kamaal Khan, Says Defence
Press Trust of India | Monday November 16, 2015
"Why had the prosecution not examined this witness in the trial court? Kamaal Khan is the best eyewitness available to the prosecution as he was present in Salman's car on September 28, 2002, when it rammed into a shop in Bandra killing one person and injuring four others," said Salman Khan's lawyer Amit Desai
Salman Khan Hit-and-Run: Police May Have Tampered With Car, Says Defence
Press Trust of India | Thursday October 29, 2015
"We strongly believe that the tyre, a vital piece of evidence, has been tampered with," said Salman Khan's lawyer Amit Desai. The Bombay High Court is currently hearing Mr Khan's appeal against the conviction and five-year sentence for crashing his car into a bakery in suburban Bandra on September 28, 2002
More Psychiatric Tests for Belgian Man Charged With Son's Murder in Singapore
World News | Agence France-Presse | Wednesday October 28, 2015
A Belgian financial executive accused of murdering his five-year-old son in Singapore was remanded today for another four weeks for further psychiatric tests.
Salman Khan Hit-and-Run: Panchnama Fabricated, Says Defence
Press Trust of India | Wednesday October 28, 2015
Salman Khan's lawyer said that the impact theory was falsely created by the panch who was not at the site. In another development, Judge A R Joshi rejected the suggestion made by the prosecution lawyers S S Shinde and Purnima Kantharia that he (the Judge) may visit the mishap site at Bandra to get a feel of the place
Driver Ashok Singh Was Driving the Car, Not Salman Khan: Lawyer Tells High Court
India News | Press Trust of India | Thursday October 22, 2015
Bollywood actor Salman Khan's lawyer today reiterated his main defence in the 2002 hit-and- run case that it was the actor's family driver Ashok Singh who was driving the car and not Mr Khan himself.
Salman Khan Hit-and-Run: Witness Not Asked Crucial Question, Argues Defence
Press Trust of India | Thursday September 24, 2015
Advocate Amit Desai, Mr Khan's lawyer, argued before the Bombay High Court that the prosecution did not ask Amin Kasam Shaikh, an eye-witness, about who was driving the car when the accident took place. Mr Shaikh was also sleeping on the pavement near the accident spot in suburban Bandra, Mr Desai said
Salman Khan Hit-and-Run Appeal: Actor Wasn't Driving, Says His Lawyer
Press Trust of India | Thursday July 30, 2015
Salman's lawyer argued that the lower court wrongly rejected the actor's defence that it was his driver Ashok Singh and not he who was driving the car at the time of mishap
Lalit Modi's Lawyer Quotes Interpol, Says No Blue Corner Notice Against Him
India News | Edited by Deepshikha Ghosh | Tuesday June 16, 2015
Lalit Modi, the controversial former chairman of the Indian Premier League, today responded to the row over Foreign Minister Sushma Swaraj helping him secure emergency travel papers in Britain, with a series of tweets and a detailed defence by his lawyer.
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They sat in the visitors clubhouse at Citizens Bank Park on Wednesday, the very place they drenched themselves with champagne nine months ago en route to a championship, and quietly the word spread among Giants players. Some fiddled with their iPads and could find the news there. In the manager's office, Bruce Bochy was coyly asked if he could be persuaded to surrender his uniform No. 15 to his newest player.
"Nothing a Rolex can't fix," Bochy joked.
They could smile because Carlos Beltran was coming and joining their roster, not that of their opponents. He will arrive in Philadelphia and most likely bat third and play right field for San Francisco on Thursday. Immediately, he is the team leader in almost every offensive category.


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Timothy S. Myers
Discovery News: Mystery Pterosaur in Texas Takes Flight
Science journalist Tim Wall has covered the flying reptile research of SMU's Timothy S. Myers on his popular Discovery News Online blog. Wall's March 2 entry aptly warns "Don't mess with Texas Pterosaurs!"
Fossilized bones discovered in Texas from a flying reptile that died 89 million years ago may be the earliest occurrence of the prehistoric creature known as Pteranodon.
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Flying Texas reptile: World's oldest Pteranodon? First specimen of its kind discovered as far south as Texas
Fossilized bones discovered in Texas are from the left wing of an ancient flying reptile that died 89 million years ago — possibly the earliest occurrence of the prehistoric creature Pteranodon, says SMU paleontologist Timothy S. Myers, who identified the fossils.
If the reptile is Pteranodon, it would be the first of its kind discovered as far south as Texas.
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National Geographic: Texas pterosaur Aetodactylus Halli in the spotlight after 95 million years
National Geographic News interviewed SMU postdoctoral researcher Timothy S. Myers about the new species and genus of pterosaur he identified and named Aetodactylus Halli. Pterosaurs are a group of flying reptiles commonly referred to as pterodactyls.
In the April 28 article "Toothy Texas Pterosaur Found; Soared Over Dallas" reporter John Roach talked to Myers about the 95 million-year-old jaw that was discovered by Lake Worth resident Lance Hall. Continue reading
Texas discovery: Rare 95 million-year-old flying reptile Aetodactylus halli is new genus, species of pterosaur
A fossilized jaw discovered at a construction site in Mansfield has been identified and named Aetodactylus halli by SMU paleontologist Timothy S. Myers.
Rare in North America, the winged reptile was soaring 95 million years ago over what would one day become Dallas-Fort Worth. Continue reading
Tropical Central Africa — now The Congo Basin — was arid, treeless during Late Jurassic
The Congo Basin — with its massive, lush tropical rain forest — was far different 150 million to 200 million years ago.
At that time Africa and South America were part of the single continent Gondwana. The Congo Basin was arid, with a small amount of seasonal rainfall, and few bushes or trees populated the landscape, according to a new geochemical analysis of rare ancient soils.
The geochemical analysis provides new data for the Jurassic period, when very little is known about Central Africa's paleoclimate, says Timothy S. Myers, a paleontology doctoral student in the Roy M. Huffington Department of Earth Sciences at SMU.
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Discovery Channel: Dino young found safety in numbers
The work of SMU researchers Timothy Myers and Anthony Fiorillo was featured online March 19, 2009 on the Discovery Channel. "Mass Dino Graves Suggest Young Banded Together" by Jennifer Viegas highlighted findings being published in the April issue of "Science" magazine.
Lead author Timothy Myers, is a Ph.D. graduate student in SMU's Roy M. Huffington Department of Earth Sciences in Dedman College. Continue reading


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TORRANCE, Calif. — If you haven't yet completed SCHOOL BUS FLEET's annual Contractor Survey, there are several days left to do so.
Last year's survey covered topics ranging from unions and the U.S. healthcare reform bill's possible effects on bus companies to bus buying, driver shortage and transit encroachment.
This year, we will touch on several of those topics, as well as address such issues as rising fuel prices, technician shortage and funding for reducing bus emissions.
Managers and executives at school bus contractor companies are encouraged to participate.
To fill out the survey, click here.
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Skip to comments.The United States Conference of Catholic Bishops policy paper on its support of illegal immigration
Posted on 06/14/2006 4:52:10 PM PDT by garbageseeker
click here to read article
The church is not Marxist. What in the above statement even comes close to communism or marxism.
"The Church is not saying that there should be consequences. "
Here's a consequence. If you dont belong here, go back home.
"Also the Church is not saying this in order to fill the pews up."
I didnt say that (Although others have, and I dont think its way off base to see this as a form of pandering.)
" You speak of RCIA. Well the proposals that people are calling Amnesty amount to whats basically a 12 year RCIA class but one to become an American citizen."
Wrong. It's more like a Muslim taking communion for a few years and then deciding "You know what, he's been at it so long, what's the harm in letting him keep doing it."
You know that is completely beyond what the catholic church would tolerate. They are hypocritically demanding the USA dispense with rules, when they themselves wouldnt dream of doing so.
"Furthermore, the above is consisent with Teachings of our most conservative and orthodox of Popes and Catholic Teachers."
It would also be FULLY consistent with Catholic catechism to simply say that the law should be obeyed, and that any changes to immigration law be made via due process, not via subterfuge of amnesty.
"It can not just be dismissed as in the same category as liberation Theology."
Why the heck not? The same liberal Jesuit types pushing liberation theology have been the biggest cheerleaders on this. These are highly connected to marxist and globalist viewpoints where our border need to be erased and our economy needs to be brought tothe level of the third world.
"The Church here is concerned about primarly the Dignity of the human person and the unity of the family. "
Well, then, they ought to advocate for strict border enforcement so we dont get any more such potential problems like these created by illegal immigration. Let them proposed that the whole family stay together as they move back to the country in question. Let them advocate for an end to anchor babies, so fewer 'magnets' exist to create these problems, etc.
"One wonders what POland would have looked liked if the Church had not got involved in politics there. THe Church has a duty and obligation too be involved in issues like this."
They have a greater obligation to be on the right side instead of the wrong side of this issue. What they advocate does real harm to the rule of law, to our country's social fabric, and our economy.
John PAul II came down hard on those priest that did that. Certain misfits that were misguided mainly from the Jesuit order does not make the entire Church Marxist
There's only one Heaven,
And who gets in it? Any religion, all religions, all good people regardless of religion? Who gains entry?
Archbiship Oscar Romero-
Celebrated by the leftists in El Salvador
wow! you disagree with what you see as the pre-Vatican II stance on salvation, and yet you scoff at the clarified view of the Church which came out of the Council.
That's right. The pre-Vatican II stance is only Catholics go to heaven. Can't agree with that. The post-Vatican II stance is non-Catholic Christians can get to heaven, but only because they are ignorants who don't "realize" the true faith of Catholicism, but are incorporated into it anyhow, based on their lack of knowledge of the true faith. Incredibly condescending, and making Catholics out of millions who really aren't.
If the State through its actions tears up millions of Familiies then the State is wrong especially if there is other alternatives.
The Church is not saying that there should not be consequence. THe Church is not saying that the State can not act to curb illegl immigration. THe Church does not condone illegal immigration however it does not condone a greater evil be enacted to combat a lesser wrong. That in itself is sinful. THe deportation and Starvation of 12 million people all without exception would be wrong. The fact that so many family units would be broken up without exceptions is a much greater evil that a illegal border crossing that occured in some cases 20 or more years before. That is what the Church is trying to say. That some current proposals that are being mentioned to correct a wrong are in fact a much greater wrong and cannot be condoned
The Church is not supporting illegal immigrants, except where they need the basics to live.
Anyway, most Catholics know that some money goes to illegal immigrants and don't object.
Your money goes to an organization that stands in direct opposition to the Church.
"I am not saying everything the American Bishops say is infalliable but this document s pretty much right on with the teaching of the Church Universal. If you noticed John Paul II is mentioned also."
they used flowery language when they decried Reagan's arms policies too. BFD.
But, puleeze, this is not an encyclical. This was *NOT* written by the Pope, or all bishops, or even one bishop. It was written by a *staffer* at their staffed-by-liberals DC HQ. "By Walter Ewing"
Yes, it did have great quote, like this well-known Catholic Saint and philosopher ...
"As Representative Howard Berman (D-26th/CA), member of the House Immigration Subcommittee, noted in an interview in early October 2001, "an orderly program of earned adjustment, based on work history and continuity of work, that involves stages of getting full status, lets us know who is here. When they go through a process of adjudication, they come out of the shadows." (23)"
Okay, so he's not catholic, he's no saint, and this is standard political fare. But he said something Walter Ewing liked, so he gets quoted.
Next time they should use a *Catholic* quote. Maybe a Tancredo, right?
Archbishop Oscar Romero's cause for canonization has been opened by the Vatican.
Anyone who seeks God with a sincere heart.
"Anyone who seeks God with a sincere heart."
What about those that believe in God but not in Jesus Christ?
Some things in the name of social justice has been abused of course. However that does not mean that the concept of Social Justice is that a reality that is grounded in the reality of Christ
The USCCB is making themselves look foolish with this foray into an arena that they are clearly incompetent on which to comment. I wish they'd spend a little more time and press releases on battling for issues of faith and morals.
It is not the state's actions that are to blame for "tearing up millions of families" (which, IMO, is an overstatement); it is the actions of the illegals. Had they obeyed the law, they wouldn't be faced with the consequences.
False. Perhaps you should let the bishops tell you what they believe in regards to immigration:
Comprehensive Immigration Reform..
Liberation theology is not operative in the immigration reform debate.
They can be saved too. Sincere Muslims, Jews, Hindus, Bahais, etc.
Sounds like you'd fit right in down at the Lodge.
The above is not and has nothing to do with liberation theology
Here is a good overview and what John Paul the II said what true Social justice is versus LIberation Theolgy. The Popes Encycial can be found that address this issue can be found at the Vatican Web site
Liberation theology
Love for the poor must be preferential, but not exclusive.
Ecclesia in America, 1999
The movement
John Paul II was frequently criticised for the severity with which he dealt with the movement called liberation theology.
His main object was to stop the highly politicised form of liberation theology prevalent in the 1980s, which could be seen as a fusion of Christianity and Marxism. He was particularly criticised for the firmness with which he closed institutions that taught Liberation Theology and with which he removed or rebuked the movement's activists, such as Leonardo Boff and Gustavo Gutierrez.
No more exploitation of the weak, racial discrimination or ghettoes of poverty! Never again! These are intolerable evils which cry out to heaven and call Christians to a different way of living, to a social commitment more in keeping with their faith.
Mexico, 1999
What is liberation theology?
Liberation theology was a radical movement that grew up in South America as a response to the poverty and the ill-treatment of ordinary people. The movement was caricatured in the phrase If Jesus Christ were on Earth today, he would be a Marxist revolutionary, but it's more accurately encapsulated in this paragraph from Leonardo and Clodovis Boff:
Q. How are we to be Christians in a world of destitution and injustice?
A. There can be only one answer: we can be followers of Jesus and true Christians only by making common cause with the poor and working out the gospel of liberation.
Liberation theology said the church should derive its legitimacy and theology by growing out of the poor. The Bible should be read and experienced from the perspective of the poor.
The church should be a movement for those who were denied their rights and plunged into such poverty that they were deprived of their full status as human beings. The poor should take the example of Jesus and use it to bring about a just society.
Most controversially, the Liberationists said the church should act to bring about social change, and should ally itself with the working class to do so. Some radical priests became involved in politics and trades unions, others even aligned themselves with violent revolutionary movements.
A common way in which priests and nuns showed their solidarity with the poor was to move from religious houses into poverty stricken areas to share the living conditions of their flock.
The Pope disagrees
John Paul II disagreed. To make the church into a secular political institution and to see salvation solely as the achievement of social justice was to rob faith in Jesus of its power to transform every life. The image of Jesus as a political revolutionary was inconsistent with the Bible and the Church's teachings.
He didn't mean that the Church was not going to be the voice of the oppressed, was not going to champion the poor. But it should not do it by partisan politics, or by revolutionary violence. The Church's business was bringing about the Kingdom of God, not about creating a Marxist utopia.
Nicaragua was a particular hot-spot. Priests had been active in the overthrow of a dictator, and had taken jobs in the revolutionary government that followed, despite being forbidden to by the Pope.
What the Church should be doing
In 1984 and 1986 the Church issued major documents on the theme of Liberation. They echoed John Paul's view that the Church should work for the liberation of the poor, but do so in an appropriate way for a church, inspired not by a political vision of a perfect world, but by helping each human being to find their freedom by redemption from sin - the church's job was to bring people into personal contact with God.
The Pope stated this clearly in a sermon in Mexico in 1990:
...When the world begins to notice the clear failures of certain ideologies and systems, it seems all the more incomprehensible that certain sons of the Church in these lands - prompted at times by the desire to find quick solutions - persist in presenting as viable certain models whose failure is patent in other places in the world.
You, as priests, cannot be involved in activities which belong to the lay faithful, while through your service to the Church community you are called to cooperate with them by helping them study Church teachings...
...Be careful, then, not to accept nor allow a Vision of human life as conflict nor ideologies which propose class hatred and violence to be instilled in you; this includes those which try to hide under theological writings.
This didn't exclude social action - far from it, but the social action should be in the image of the gospel and the gospel was open to everyone.
Jesus makes it a condition for our participating in his salvation to give food to the hungry, give drink to the thirsty, clothe the naked, console the sorrowing, because "when you do this to one of my least brothers or sisters you do it to me" (Mt 25:40).
Papal motivation
Some say that there was a clear political motivation behind the Pope's actions. He was fervently opposed to the communist hold on Eastern Europe, and so he could not possibly show any sympathy with the priests in South and Central Americal who were working with communist revolutionaries - such inconsistent behaviour would have destroyed his credibility.
This is too cynical a view. John Paul II was, as always, ruled by his faith and belief. He genuinely thought that the Liberationists were distorting Christianity, and he was determined to get the Church in South America back on the rails of redemption. For John Paul, God's essential act was entering into our time and our humanity and transforming our history into the history of salvation. It was through salvation that the poor and oppressed were to be raised up.
Now does this mean the POPE is saying that the Church is never to lend its voice to the public square. OF course not. In fact the POPE is showing there is a proper balance. IN this case the Pope is dealing with a problem where Priest and nuns were going far beyond being a voice in the public square but actually becoming coomuninst themselves and not seeing their proper mission
Aside from the annoyance of the Catholic church jumping on the wrong side of this issue, I am struck by how *ILL-INFORMED* and poorly argued this whole paper is.
"Immigrants were not responsible for the September 11, 2001, terrorist attacks;"
This is a bizarre statement. *ALL 19 OF THE HIJACKERS WERE FOREIGNERS* I guess it depends on the meaning of "immigrants", since they were intending not to be in US long. :-0 "The restrictionist camp has even portrayed undocumented immigrants as a threat to national security, even though the September 11 hijackers entered the United States on legitimate temporary visas. "
Well, that is factually wrong. many of them had visa violations, overstayed, or used false pretenses to get here. Putting them in the category of legitimate visitors is misleading. various acts of fraud were committed by them to get false documentation.
But it begs a further question, how does this "fact", disputable and wrong as it is, support in any way: "Legalization Would Enhance National Security"
It doesnt. It lends nothing to the discussion on either side, except for the possible knowledge that *any* amnesty of millions of people will almost certainly give amnesty to some number of muslim illegal aliens here who might be sympathetic or extremist wrt jihadist causes.
The next claim:
"Legalization would enhance national security by bringing undocumented immigrants "in from the shadows," thereby allowing the government to keep better track of who is in the United States;"
IS grotesquely misleading. In the previous amnesty, chaose reigned, and it would here as well, given the provisions in CIRA to encourage fraud and discourage fraud prevention.
Illegal immigration would only climb.
"National security is not effectively enhanced by trying to stop people from coming to the United States,"
A bold assertion that is simply UNTRUE. We are able to reduce terrorist threats, drug smuggling and criminal activity at the border, via better border security and visa overwatch (US-VISIT) provision.
"by improving the effectiveness of background checks on those who do."
Such a statement in NO WAY provides justification for legalization, since one can simply have background checks on those who are here *NOW*. Also, the idea that Mexico, El Salvador, Ghana, etc. have some sohpisticated criminal justic system that can tell you whether a would-be border crosser is a criminal or not, well, its nuts.
The pro-amnesty folks throw it out as a bone, but they dont mean it, or they wouldnt have put in so many exemptions on the amnesty provisions.
And so it goes. This is simply a liberal position paper, not very well researched nor argued, that insists wrongly that legalization will cure all ills.
It wont. It will make things worse.
From the Catholic Catechism:
1260 "Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery." Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity.
Its hard to talk about faith and morals with a straight face if millions of AMericans kids and spouses have their families uprooted, destroyed, or torn apart. The Church should be talking on this issue. The church cannot talk with integrity on the dignity of the human person and the family, issues such as divorce laws, abortion, same sex marriage , euthanaisa, and ignore this issue and not try its best to make sure that that person and family(the domestic church) is to to be treated with dignity and respect
yawn, heard it all before. Stopped being Catholic because of it. Too many masses asking for donations for recently arrived immigrant families to set up house.
"However that does not mean that the concept of Social Justice is that a reality that is grounded in the reality of Christ"
I'm not sure what you are trying to say here (maybe a typo), but here is my take:
"Social Justice" is a Marxist concept, not a Christian concept. Everytime I hear or see it used, I cringe.
For the *Christian* concept, go to Saint Thomas Aquinas and look at *Justice*. There is no need to qualify "Justice", it is both a virtue and a societal good all on its own.
We should have justice in society and in our personal behavior. Now, inequality in social orders or society are not necessarily unjust, but on the contrary are a needed part of any social order (think popes and deacons).
But the "Social Justice" crowd pursue marxist views on what justice is, focussing on economic equality (and the undermining of social order) as their prism for 'social justice'. It is wrong, bad for people (socialism is the #1 cause of poverty in the world today), and un-Christian.
Take the socialism out of "social justice" and you might be left with the real christian 'justice' concept.
Well if you want to take the word social out it fine. Justice is justice.
Really? Leo XIII used the term in Rerum Novarum, written in 1891, and he was hardly influenced by Marx.
Justice is also not unfeathered Captialism either. I am not a socialist lol but this debate on immigration and illegal aliens has little to do with socialist precepts. In fact the Church has to hold a delicate balance here. Many here that are opposed to illegal immigration talk about how these illegals are basically being used as slaves. The Church also speaks that the human person cannot just be seen justas a good to be used in the pursuit of trade and commerce. That is one reason why the Church opposes illegal immigration because of that factor.
"if millions of AMericans kids and spouses have their families uprooted, destroyed, or torn apart."
Excuse me, but "American" people wont get uprooted.
The people who will get deported (not uprooted, deported) will be *NON*Americans. All others can stay of go by choice. The Govt isnt forcing any family apart. I suppose the correct Catholic solution would be for the family to return, intact, to the country of origin.
Any such change is just the consequence of people's actions to defy the law.
Now, if Americans have gone into family arrangement with illegal aliens, then they will have to deal with the consequences. The lesson needs to be: If you marry an illegal alien, you may be required to live where it is legal for them to live.
(That being said, it is easy to get such spouses 'legalized'.)
"The church cannot talk with integrity on the dignity of the..."
They certainly cannot talk with integrity when they espouse things that just are simply wrong and false.
This position paper is mostly drivel. I noted several errors in fact, and that is just glancing through a few paragraphs. Beyond that, the assertions about consequences to legalization are completely Pollyanna-ish, at variance with the clear history of the debacle of the 1986 amnesty.
It's painful that its so bad.
I am not sure how a child consented to a illegal family arrangement. Its beyond me why the rights and more importantly the well being of millions of American children is given no attention or dismissed. They are citizens of this country and so far it seems no one gives a big damn if they are put into foster care or sent into poverty into Mexico if they have to go with their parents. Who is speaking up for them? Why have their lives become of no revelance in this debate?
It is beyond me this deport all policy with no exceptions.
"[the Roman Catholic Church] firmly believes, professes, and proclaims that none of those who are not within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" (Matt. 25:41), unless before the end of their life the same have been added to the flock; and that the unity of Ecclesiastical body is so strong that only to those remaining in it are the Sacraments of the Church of benefit for Salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church."
You are therefore engaging in private enterpretation. Furthermore, such a conclusion on your part is one of the fundamental principles of Freemasonry.
Not influenced by Marx with him starting off with ...
"Rights and Duties of Capital and Labor" !?!?
Gee, it's look like plenty of marxist nomenclature and rhetoric got filtered into this aside from that 'social justice' term...
"The elements of the conflict now raging are unmistakable, in the vast expansion of industrial pursuits and the marvellous discoveries of science; in the changed relations between masters and workmen; in the enormous fortunes of some few individuals, and the utter poverty of the masses; the increased self reliance and closer mutual combination of the working classes"
"In any case we clearly see, and on this there is general agreement, that some opportune remedy must be found quickly for the misery and wretchedness pressing so unjustly on the majority of the working class: for the ancient workingmen's guilds were abolished in the last century, and no other protective organization took their place. Public institutions and the laws set aside the ancient religion. Hence, by degrees it has come to pass that working men have been surrendered, isolated and helpless, to the hardheartedness of employers and the greed of unchecked competition."
So he characterizes the Capitalist condition in some ways similar to Marx... but then he sets right down to addressing the moral factors and sets thing aright.
I do appreciate his disagreement with Socialism, and the moral basis for it, based the right to property. Calling Socialism unjust is right:
" Socialists, therefore, by endeavoring to transfer the possessions of individuals to the community at large, strike at the interests of every wage-earner, since they would deprive him of the liberty of disposing of his wages, and thereby of all hope and possibility of increasing his resources and of bettering his condition in life. ... What is of far greater moment, however, is the fact that the remedy they propose is manifestly against justice. For, every man has by nature the right to possess property as his own."
I also see him use the term 'justice' as I advise, and have not found the term 'social justice':
"Now, in preventing such strife as this, and in uprooting it, the efficacy of Christian institutions is marvellous and manifold. First of all, there is no intermediary more powerful than religion (whereof the Church is the interpreter and guardian) in drawing the rich and the working class together, by reminding each of its duties to the other, and especially of the obligations of justice."
But don't you think that what Sinkspur is trying to say is what the Church and the Pope said during the Father Feeny Controversy in the 30 and the 40's. There the Church condeemed the views of Father Feeney in Boston when he said that unless one is an offical memeber of the Catholic church then he is damned without exception
What is the source of your quote? It does not state that one must formally be a member of the Church. Those who are "in" the Church are formal members, and informal members who are considered part of the Church by their striving for God.
This quote is particularly false:
and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church."
Baptism of blood is gained by one who dies in the name of Christ, even if not a formal member of the Church. Baptism of desire is attained by those who seek God in an honest and earnest way.
I am not sure how a child consented to a illegal family arrangement."
I'm not sure how an Ethiopian child consented to be in that country. I have a nephew in a broken family - divorce, and some in-laws with illegitimate children. That's life.
We are under no requirement to be held hostage to the actions of parents who break the laws, that would only encourage further creation of such problems. It's not 'compassion' to encourage more and more illegal behavior by giving in to it. It's like those parents who can never say 'no' to their own children. They end up with the most ill-behaved, spoiled, and *unhappy* children.
"They are citizens of this country" ... an illegal alien came to the US and decided to have an 'anchor baby'. Blame the parent.
"They are citizens of this country and so far it seems no one gives a big damn if they are put into foster care or sent into poverty into Mexico if they have to go with their parents."
SO basically every illegal alien who manages to have a kid here gets a 'get out of jail free' card, is that it?
And you dont see how this isnt simply inviting more illegal aliens having kids.
"It is beyond me this deport all policy with no exceptions."
It's beyond me with the pro-amnesty crowd speaks about this like this is all-or-nothing.
This sounds like the theology behind the Policy Paper. A Quasi Marxist belief.
Download Paper: LiberationTheology.pdf
Published in Humanism and Social Issues. Anthology of Essays. M. Hillar and H.R. Leuchtag, eds., American Humanist Association, Houston, 1993, pp. 35-52.
Marian Hillar
In the late 60s a new social and intellectual movement appeared on the Latin American continent. The movement is rooted in the Christian faith and Scriptures and seeks its ideological superstructure based on the religious reflection in close association with the Church organization(1). It is typical not only for Latin America but for the entire Third World and any social situation of oppression.
Members of the religious orders are committed to the vow of poverty and do not own property individually, nevertheless they enjoy a standard of living and security that separates them from the daily agony of the poor. The question then arose for some of them what is the ideal of poverty in a situation where most are suffering dehumanizing poverty, and what should the Church and Christians do about it?
Liberation theology thus emerged as a result of a systematic, disciplined reflection on Christian faith and its implications. The theologians who formulated liberation theology usually do not teach in universities and seminaries, they are a small group of Catholic or Protestant clergy and have direct contact with the grass-roots groups as advisors to priests, sisters or pastors. Since they spend at least some time working directly with the poor themselves(2), the questions they deal with arise out of their direct contact with the poor. Liberation theology interprets the Bible and the key Christian doctrines through the experiences of the poor. It also helps the poor to interpret their own faith in a new way. It deals with Jesus's life and message. The poor learn to read the Scripture in a way that affirms their dignity and self worth and their right to struggle together for a more decent life. The poverty of people is largely a product of the way society is organized therefore liberation theology is a "critique of economic structures". Phillip Berryman described the liberation theology in the following terms:
"Liberation theology is:
1. An interpretation of Christian faith out of the suffering, struggle, and hope of the poor;
2. A critique of society and the ideologies sustaining it;
3. A critique of the activity of the church and of Christians from the angle of the poor".
Unlike in North America the Catholic Church was a major part of the machinery of conquest and colonization in Latin America. It all began with a decree from pope Alexander VI who, in 1492, divided the world not yet under the Christian rule between the Spanish and Portuguese monarchs and conferred to them the right and duty to propagate the Catholic faith. The conquest was done with unbelievable cruelty and complete disregard to any human decency to say nothing of the presumed ethical values of Christianity. There were only sporadic individual protests from some missionaries of conquest like Bartolomé de las Casas in Hispaniola (XVIth century) or from the bishop of Nicaragua, Antonio de Valdivieso (stabbed to death in 1550). The conquistadores imposed a model of Christendom where civil and religious authorities were connected - religious authority being a ruling one and the civil authority executing the orders of the religious one. Clergy remained predominantly in the cities and towns serving primarily the ruling class (e.g., in schools) and enjoyed all the comforts provided by a privileged status and the ownership of land. During the independence movement in the 19th century, bishops sided with the Spanish crown, and popes made pronouncements against the struggle for independence(3).
The social and political structure imposed on the continent had its roots in the ecclesial doctrines formulated by Thomas Aquinas. In such a religiously dominated society there was no room for innovation, for social mobility, for free and spontaneous thinking, for democracy and democratic institutions. Society represented a rigid, hierarchical, feudal structure fixed once for ever, resembling the ecclesiastical institution. All this was quite opposite to the society developed in the North.
The theology of liberation, though explicitly mentioned for the first time in 1968 in a speech by a Peruvian theologian delivered in the fishing port of Chimbate, has roots in religious and social movements that swept the Latin American continent in the 50s. Catholic bishops were concerned with the increasing influence of Protestant missionaries, the growing secularization of the population and the spreading of communist ideas (these were topics of the first plenary meeting of CELAM - Latin American Bishops' Conference - in 1955 in Río de Janeiro). Church problems were aggravated by the lack of clergy to serve poor people in the country and the visible complicity of the Church with an unjust social order. The social situation in Latin American countries gave rise to revolutionary movements in Cuba, Venezuela, Guatemala, and Peru. In Brazil, peasants became militant and the radicalized middle-class people went to work directly with the poor. A Brazilian educator, Paulo Freire(4), developed a new method for teaching literacy to the masses of peasants through the process of "conscientizaçao", consciousness-raising. All these movements and problems arose directly from the conditions of abject poverty, how 70% of the population lived. In a socio-economic analysis of the structure of Latin American society, some Christians and missionaries began to utilize Marxist tools (5) without, of course, embracing the philosophy of dialectical materialism.
The missionaries raised questions of the theological significance of a social revolution. On the religious plane, a strong impetus for changes and new vision of the world came from the documents of the Second Vatican Council (1962-1965)(6). Latin American bishops insisted that the final documents should deal with the issues of development and human progress as a historical imperative. One statement of a Latin American bishop is especially significant: "Authentic socialism is Christianity lived to the full, in basic equality and with a fair distribution of goods" (7). Father Camilo Torres exemplifies this new attitude. He realized the need for a United Front linking together peasants, workers, slum dwellers, and professionals for basic changes. He expressed the need of revolution for implementing the fundamental changes in the economic, social and political structures. The essence of revolution was the removal of power from the privileged to the poor majorities. Revolution could be peaceful if the privileged elites did not put up a violent resistance, and the Christians should become involved. He sacrificed his own life in the struggle in 1966. On the international plane, social scientists emphasized that underdevelopment was structurally conditioned by the exploitation by foreign economic powers maintaining Latin America in a system of dependency on hegemonic centers. Such a system of oppression calls for ethical indignation. The encyclical of pope Paul VI "Populorum Progressio" (1967) (8) critiqued the international economic order, explicitly condemned the capitalistic system as presently known for the social evils and called for development through consensus rather than struggle:
"[It is a system] ... which considers profit as the key motive for economic progress, competition as the supreme law of economics, and private ownership of the means of production as an absolute right that has no limits and carries no corresponding social obligation".
"We know ... that revolutionary uprising - save where there is manifest long-standing tyranny which would do great damage to fundamental personal rights and dangerous harm to the common good of the country - produces new injustices, throws more elements out of balance and brings on new disasters".
The Magna Charta of the new pastoral approach to social problems became the documents of the second plenary meeting of CELAM convened in Medellín (9), Colombia (1968). They called for the Christians to be involved in the transformation of society; denounced institutionalized violence and named it a "situation of sin"; called for renovating societal changes; called for the defense of human rights; called for consciousness-raising evangelization and spoke of "comunidades de base" - lay-led groups of Christians as basic organic units of society and pastoral activity. The documents often used the term liberation and spoke of the interrelationship between liberation and evangelization:
"The Church ... has the duty to proclaim the liberation of millions of human beings, many of whom are her own children ... This is not foreign to evangelization "
The general assumption was that basic changes would come through a conversion on the part of the privileged and powerful. Revolutionaries were defined as those who sought radical changes and who believed that people should chart their own course and not as those who were using violence.
Facing enormous problems in the society, some theologians realized that the traditional theology concerned with religious dogmas and abstract religious concepts lost any relevance. It became an abstract speculation removed from the original spirit of the Gospel message and out of touch with real life. On the social level it served the rich. They realized that if one really cared for and believed in the Christian ideals, one had to answer the question: how to be a Christian in a concrete historical situation? The basic concerns in Latin America shifted thus from "whether one can believe what Christianity affirms to what relevance Christianity has in the struggle for a more just world."(10) Out of such considerations was born "liberation theology," outlined for the first time by a Peruvian theologian Gustavo Gutierrez a few weeks before the Medellín conference. Gutierrez (11) defined theology as a "critical reflection on praxis in the light of the word of God." Liberation theology has two basic principles: first, it recognizes a need for liberation from any kind of oppression - political, economic, social, sexual, racial, religious; second, it asserts that the theology must grow out of the basic Christian communities and should not be imposed from above, that is, from the infallible source book or from the magisterium of an infallible Church. It explores the theological meaning of human activities:
1. It interprets Christian faith out of the suffering, struggle, and hope of the poor;
2. It critiques society and ideologies sustaining it, pretends not to lay down specific rules for how to struggle for justice, but stresses that a responsible commitment with class conflict is an expression of love for one's neighbor. Through solidarity with the poor theologians of liberation advocate the transcendence from class division to a new type of society;
3. It critiques the activity of the Church from the angle of the poor.
The main theme, liberation, is considered at three levels of meaning which are interconnected. At the social and political level liberation is an expression of aspirations of the oppressed classes and peoples. This liberation emphasizes the conflict in the economical, social and political process between the oppressed and the oppressors. At the human level the liberation is conceived as a historical process in which people develop consciously their own destiny through the social changes. At the religious, salvific level the liberation means liberation from sin, the ultimate source of all deviation from fraternity, of all injustice and oppression. It brings man back into communion with God and fellow men, which is the radical, total liberation. These three processes cannot be separated, they form a unique, complex process ("proceso unico y complejo"). For the first time sin was formulated in social terms as a concrete social act and not in traditional way as an abstract, and even an allegoric personification in the person of satan, or at best, a personal act. For the first time the religious, salvific plan was explicitly linked to the human experience in a society.
Direct source of liberation theology was the personal experience of many priests, pastoral workers and sisters who in the 60s made an effort and came close to the poor. It grew out of their reflections. E.g. Brazilian theologian Clodovis Boff spends half a year working among the poor in the state of Acre.(12) Theologians of liberation are thus "organic intellectuals" who can bridge the sharp class barrier in Latin American society. Gutierrez and other liberation theologians (13) insist that theology is a secondary reflection, the first commitment being the work among the poor. The shift is from the abstract speculation to living one's faith. This emphasis on the primacy of praxis over the abstract contrasts with the Catholic orthodoxy. Traditionally, priests preached resignation to "God's will" in a way that it reinforced the belief that the present distribution of wealth and power comes from God. Peasant society indoctrinated this way tended to internalize a fixed and even fatalistic view of the universe with symbols and rationalizations.
Gutierrez (14) found three meanings of poverty: the dehumanizing lack of material goods, the openness to God and commitment to solidarity. The Bible understands material poverty as an evil resulting from the oppression of some people by others. Therefore the Medellín document (15) suggests that a poor Church denounces the unjust lack of goods in this world and the sin that causes it, preaches and lives spiritual poverty as an attitude of spiritual openness to God and commits itself to poverty. Voluntary poverty is considered an act of love and liberation, of solidarity with the poor and those who suffer injustice. This commitment calls for giving up the relatively comfortable life and going to a barrio or a rural area to live with the people. By this act the clergy still would not become poor themselves. Next they have to develop a model of activities based on the work of Paulo Freire. The encyclical "Redemptor Hominis" (16) is pervaded by the perspective of liberation:
"Injustice, the exploitation of some human beings by others, the exploitation of the human being by the state, institutions, and mechanisms of economic systems, must be called by their name."
"... liberation must be inserted into the entire contemporary reality of human life."
"... liberation is a faith reality, one of the basic biblical themes, deeply inscribed in the salvific mission of Christ, in the work of redemption, and in his teaching."
The praxis of liberation theology finds its embodiment in the Christian ecclesial base communities. They are small, lay-led groups of Christians that see themselves as part of the Church and work together to improve their lot and establish a more just society. Base communities were a result of pastoral problems related to the lack of clergy in the country. They had their antecedents in the activity of Catholic Action in Belgium and in "cursillos de Cristianidad" - a kind of weekend retreats - in Spain. In Latin America they combined the social and educational function with the pastoral activity. Their primary motivation is religious based on popular religiosity embodying the cults of the saints and Virgin Mary. (This popular religiosity may be an uncorrupted illustration of Karl Barth's definition of religion: all religions in history represent human effort to reach God and in fact are forms of idolatry). They were modeled on the work of Paulo Freire. They include several activities like teaching peasants to read and write, organize self-help, and raising their self-consciousness(17). Slowly some clergy adopted this method for "reevangelization of adults" meaning by this term spreading of the message of Christ to its fullness. Such evangelization covered the topics like sources of poverty and social injustice, community questions in human relations, religious tenets and assertions etc., all this in close connection with the Bible. Base communities have an enormous impact on society. They constitute the initial step in raising the consciousness of the people by giving them a broad perspective on their role and place in the society, they help people to project their vision of life and motivate them for involvement. Such communities develop a sense of solidarity within the group; generate mutual aid and support; they serve as a training ground for the experience of democracy and direct their social and political actions.
As a whole, these communities do not fit into the traditional vertical, hierarchical authority system of the Catholic Church. At some point the powerful and the Church hierarchy itself saw the community as a threat to its domination (18) and used intimidation and violence against them. However, there is no way now to turn the clock back, therefore some bishops opted to include base communities in the overall ecclesial structure and subordinate them to their rule and control as a cell in their organization. The conclusions of the Medellín conference were confirmed by CELAM meeting in Puebla (1979) (19):
"We see the growing gap between rich and poor as a scandal and a contradiction to Christian existence. The luxury of a few becomes an insult to the wretched poverty of the vast masses".
"Analyzing this situation more deeply, we discover that this poverty is not a passing phase. Instead it is the product of economic, social, and political situations and structures, though there are also other causes for the state of misery. In many instances this state of poverty within our countries finds its origin and support in mechanisms which, because they are impregnated with materialism rather than any authentic humanism, create a situation on the international level where the rich get richer at the expense of the poor who get ever poorer".
It was a great victory for the theologians of liberation when the Puebla conference adopted the vocabulary and the themes of liberation theology.
The liberating message of the Gospel does not identify any social form as just. It permeates the total historical realization and places it in a broader perspective of the radical salvation. Only when the Gospel message is not implemented in life then it becomes inevitable to search for an ideology that would justify a determined social situation. For believers, therefore, the evangelization is liberating since it announces the radical liberation that includes the transformation of historical and political conditions in which they live. But without considering the social and political reality, the analysis would lack the depth and would fall into another extreme of spiritual reductionism equally erroneous, according to the theologians of the liberation theology. For many theologians appeals to eschatological "beyond" have no relevance, they must be rooted in the historical present or rejected.
In the theological literature one can find frequent references and allusions to Marxism and Marx, in the social and economical analysis. It does not mean the acceptance of marxism, and especially, of course, the concept of life, its philosophy to the exclusion of the Christian faith. Some go so far as to affirm that there is no systematic theology in North America today without the analysis of Marx.
In the realm of international relations the theologians of liberation adopt, in a somewhat naïve and simplistic way, the dependence theory which maintains that the underdeveloped countries were set up as main producers of raw materials and agricultural products by an international division of labor (20). It entails also the political dependence. Medellín Conference (1968) and Secretariat General of Celam (1973) accepted the dependence as a fact. "Nos referimos aquí, particularmente, a las consecuencias que entreña para nuestros países su dependencia de un centro de poder económico, en torno al cual gravitan. De allí resulta que nuestras naciones, con frecuencia, no son dueñas de sus bienes ni de sus decisiones económicas. Como es obvio, esto no deja de tener sus incidencias en lo politico, dada la interdependencia que existe entre ambos campos." And: "... la dependencia parece como un hecho ... sobre ese hecho se elabora una teoría que esta en búsqueda, que se critica a sí misma ... La teología de la liberación tiene en cuenta la teoría de la dependencia y es imposible, al mismo tiempo, no tener en cuenta la teoría de la dependencia. Y la tiene en cuenta con su sentido critico, sin embargo, la teología de la liberación debe ser más atenta a estas variaciones y a estas criticas en la teoría de la dependencia, evitar generalización, enriquecerse con otro tipo de analísis y de niveles."(21)
Reading the Bible and interpreting it from the viewpoint of the poor is an essential element in the theology of liberation (22). Without that religious aspect, the theology of liberation would be just an extension of social analysis. A few examples will give a clear idea of what is involved in here. In the story of Genesis, creationism is not an issue. The peasant masses are able to appreciate the poetical account of creation better than anyone else since it deals with the objects of their everyday experience. Liberation theology stresses the goodness of creation, the dignity of the poor as God's image and their dominion over the earth and their rights to its fruits (it cannot escape in this analysis that only few own the land - "tierra"). Sin assumes social dimensions in the story of Cain and Abel and is not rooted in the story of Adam and Eve (the traditional basis of the abstract and mythical concept of the sin). The story of Exodus becomes a prototype of liberation constituting a basic paradigm of God's saving action. Little attention is given to the miraculous, the emphasis being put on the oppressive rule and liberation. Prophets and prophecies are seen as conscientizers of the people. Christ is a figure representing struggle, death, and vindication - in short - liberation:
"The spirit of the Lord is upon me; therefore, he has anointed me. He has sent me to bring glad tidings to the poor, to proclaim liberty to captives, recovery of sight to the blind and release to prisoners, to announce a year of favor from the Lord." (Luke 4:18-19)
No doubt this reads like a social manifesto! Jesus himself lived like a poor, in real material poverty, not a spiritual one. His criterion of a just life was practical material aid for one's neighbor! Jesus made enemies by denouncing the organized and ritualized religion of his time that was not committed to the love of one's neighbor. He was executed by the order of the Church authority that felt threatened in its organization and power. The New Testamental communities of the faithful are seen as the first "comunidades de base". How revealing this reading of the Bible is in the light of the fact that the Catholic Church also felt that its power was threatened by the base communities and objected to that aspect of the theology of liberation. It did not hesitate to use intimidation and silencing on the most prominent expounder of liberation theology, Leonardo Boff (23). Also as an excuse for persecution of the theologians of liberation the Church hierarchy used their presumed espousal of the Marxist doctrines. Liberation theology is thus based on the Bible. However, Bible is not taken literally, but symbolically as a sign.
From the discussion presented we deduce three basic planes of operation or mediation of liberation theology (24):
1. The socio-analytical i.e., the perception of social reality. In this context it is the condemnation of the capitalistic system as the source of evils (explicitly expressed in the quoted fragment of "Populorum Progressio");
2. The hermeneutic i.e., the theological reading of social reality in the light of faith based on the Bible. Leonardo and Clodovis Boff (25) succinctly formulated it in this way:
"... Faith helps the Christian endorse and support those historical movements that have a greater affinity with the ideals of the gospel. Today, for example, we perceive that the Christian ideal is closer to socialism than to capitalism. It is not a matter of creating a Christian socialism. It is a matter of being able to say that the socialist system, when actually carried out in reality, enables Christians better to live the humanitarian and divine ideals of their faith";
3. The pastoral service, the praxis i.e. search for the viable avenues for the praxis and embodiment of the theology of liberation in pastoral activity. Again we find a formulation of it in the Boffs' work:
"... Church has the duty to act as agent of liberation. It must attempt to articulate its words, its catechesis, its liturgy, its community action, and its interventions with established authority, in the direction of liberation."
Good Post
No, it's not. And you're wasting bandwidth when you should be formally renouncing the Masons.
Your changing the story because you know that Liberation Theology has infected the church and behind its pro illegal immigration stance
It is not the church's fault that due to the actions of individual illegal aliens, some children have been put into jeopardy of their financial future. An analogous situation might be to compare the plight of a parent facing incarceration. His actions carry consequences, one of which is that his child and spouse will have to make do without him.
The Church should be talking on this issue.
I'm sorry, but we disagree in this instance. The political issue of immigration policy is not within the scope of Catholic faith and morals.
The church cannot talk with integrity on the dignity of the human person and the family, issues such as divorce laws, abortion, same sex marriage , euthanaisa, and ignore this issue and not try its best to make sure that that person and family(the domestic church) is to to be treated with dignity and respect
Treating someone with dignity and respect does not necessarily include advocating that the government issue a license to break the law, or change the laws in order to accomodate previous lawbreaking behavior.
This Masons versus Catholics thing is quite halarious to this WASP near atheist. It must be grand to have time to debate such an extraneous matter to anything remotely important about anything.
If people want to get rid of birthright citizenship for future children that is fine. That could be a possible solution. At this point I am trying to figure out what to do with the people we have here now and to do it where the result is Just and Christ like.
I would have to think a guestworker program, some pathway to citizenship(at this time I am hearing it would take 12 years or more or thats whats being proposed) is one side. Deportation of the criminals that are here and those that commit serious crimes in the future, real border security, and real employee sanctions is the other side of the coin. If both are done the illegal immigration problem should be brought under control. THe key here is that any law does not do unneeded violence to the human person or family.
Is it really necessary to introduce the word "Marxism" into a debate about immigration policy? Don't you find that a tad embarrassing?
How does this have anything to do with Liberation theology. If the above is an example of Marxist thought I have to admit I am baffled. I have not seen many Marrxist quote and try to use the CATO institute as a source.
Church concern for the alien and for the poor does not equate to liberation Theolgy. IF that was the case then God must be a closet Marxist because the bible is full of mandates to take care of the poor and the alien in our midst. The above has nothing to do with liberation theology. The fact that John Paul II is quoted giving much the same position as the Bishops should be proof enough. John Paul II condemmed liberation Theolgy
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