前几天看见楼主分享的无神论的伪装,周末正好看到现任AG Bill Barr 的发言,这个发言同样是一个message,和楼主的message 一样consistent。 发言比较长,大家可以慢慢读,关于自由,关于伪装,关于自我修正系统的摧毁,以及 principles 达到自由的彼岸。 Barr 也是一个上帝派来的使者吧,很多事情在他重新加入历史的舞台后,有重大的改观。 最后,我对于上帝的这个实验很有信心,这个信心在于从我自身的成长得出来的,我们这些出身在中国的教育体系里的人,可以被这些message召唤,能够读懂上帝给与人的自由的召唤,并且乐于实践和传播,这个本身是自由意志的实验结果,也就是证明了实验可以成功,我们每追求自由召唤的人,都是一个种子,都会生根发芽,特别感谢互联网时代。 因为字数限制,必须分成两部分 ==================== 司法部长William P. Barr在Notre Dame大学法学院和de Nicola伦理文化中心的讲话 South Bend, IN 印第安纳,South Bend ~ Friday, October 11, 2019 2019年10月11日,周五 Thank you, Tom, for you kind introduction. Bill and Roger, it’s great to be with you. Tom,谢谢你的热心介绍。Bill,Roger,很高兴和你们在一起。 Thank you to the Notre Dame Law School and the de Nicola Center for Ethics and Culture for graciously extending an invitation to address you today. I’ d also like to https://rd2.huaren.us/huaren.php?hrtopic_id=2515751&[/url][/url][/url][/url][/url];hrurl=[url]http://express.com[/url]" target="blank">express gratitude to Tony de Nicola, whose generous support has shaped – and continues to shape – countless minds through examination of the Catholic moral and intellectual tradition. 也谢谢Notre Dame法学院和de Nicola伦理文化中心。是你们大方的邀请,我才可以在 今天跟大家讲话。我也要感谢Tony de Nicola,是他慷慨资助,邀我们检视基督信仰的 道德和智慧传统。这已经,也将要,塑造无数人的思想。 Today, I would like to share some thoughts with you about religious liberty in America. It’s an important priority in this Administration and for this Department of Justice. 今天,我要跟大家分享关于在美国宗教自由的想法。在本届政府,在这个司法部,这是 一项重要的优先任务。 We have set up a task force within the Department in which different components that have equities in “”this arhttps://rd2.huaren.us/huaren.php?hrtopic_id=2515751&[/url][/url][/url][/url][/url];hrurl=[url]http://www.elizabetharden.com[/url]" target="blank">ea including the Solicitor General’s Office, the Civil Division, the Office of Legal Counsel, and other offices. We have regular meetings. We keep an eye out for cases or events around the country where states are misapplying the Establishment Clause in a way that discriminates against people of faith, or cases where states adopt laws that impinge upon the free exercise of religion. 我们已经在司法部里设立了特别的工作组,不同的部门都有参与,包括副部长办公室, 民事部,法律顾问办公室和其它办公室。我们有定期的会议。我们关注全国发生的案例 和事件,防止各州滥用政教分离条款,歧视信仰人士,或是州立法妨害宗教的自由行使。 From the Founding Era onward, there was strong consensus about the centrality of religious liberty in the United States. 自从立国的时代以来,宗教自由的中心地位,一直是美国的强烈共识。 The imperative of protecting religious freedom was not just a nod in the direction of piety. It reflects the Framers’ belief that religion was indispensable to sustaining our free system of government. 保障宗教自由的法律,不只是向着敬虔方向点头认同。法律表明的,是构国者们的信念 ,就是宗教在我们的自由政府体系中,不可分割。 In his renowned 1785 pamphlet, “Memorial and Remonstrance Against Religious Assessments,” James Madison described religious liberty as “a right towards men” but “a duty towards the Creator,” and a “duty….precedent both in order of time and degree of obligation, to the claims of Civil Society.” 在著名的1785年传单《宗教评估的实情和反对》中,James Madison说宗教自由“对人 ,是权利”,但是“对创造主,是责任”,并且“这个责任,在时间上,在义务的程度 上,是应当被援引的前例,应用于后来文明社会的诉求。” It has been over 230 years since that small group of colonial lawyers led a Revolution and launched what they viewed as a great experiment, establishing a society fundamentally different than those that had gone before. 这一小群殖民地律师领导了独立革命,发起了他们心中的大实验,建立了和以往任何政 治形态都本质不同的社会。这距离今天,已经超过230年。 They crafted a magnificent Charter of Freedom – the United States Constitution – which provides for limited government, while leaving “the People” broadly at liberty to pursue our lives both as individuals and through free associations. 他们设计了伟大的自由宪章,就是美国宪法。这宪法限制的是政府,却将广泛的自由留 给“人民”,让我们以独立的个人或自由的分群,活出我们的生命追求。 This quantum leap in liberty has been the mainhttps://rd2.huaren.us/huaren.php?hrtopic_id=2515751&[/url][/url][/url][/url][/url];hrurl=[url]http://www.shopspring.com[/url]" target="blank">spring of unprecedented human progress, not only for Americans, but for people around the world. 这是自由的量子跃迁,是发条,已经推动了史无前例的人类进步,不只是美国人,更是 全世界的所有人。 In the 20th century, our form of free society faced a severe test. 在20世纪,我们自由社会的制度,面临过严重的考验。 There had always been the question whether a democracy so solicitous of individual freedom could stand up against a regimented totalitarian state. 那时有一直不断的疑问——这样一个关注个人自由的民主制度,到底能不能抵挡纪律严 格的极权国家? That question was answered with a resounding “yes” as the United States stood up against and defeated, first fascism, and then communism. 这个问题的回答,是响亮的“能”。因为美国抵挡了,并且战胜了,先是法西斯,后来 是共产主义。 But in the 21st century, we face an entirely different kind of challenge.但是在这21世纪,我们面对的是完全不同的挑战。 The challenge we face is precisely what the Founding Fathers foresaw would be our supreme test as a free society.我们面对的挑战,正是国父们预见的,那是对我们这个自由社会的终极考验。 They never thought the main danger to the Republic came from external foes. The central question was whether, over the long haul, we could handle freedom. The question was whether the citizens in such a free society could maintain the moral discipline and virtue necessary for the survival of free institutions. 他们从来不认为外部敌人会成为共和制度的最大危险。关键的问题,不是经年累月之后 的我们,还能不能处理自由。问题是,在这样自由社会里的公民们,能不能保持道德的 操守与品质——那才是自由社会存活的必需。 By and large, the Founding generation’s view of human nature was drawn from the Classical Christian tradition. 一般说来,国父一代对人性的观念,来源于经典的基督传统。 These practical Statesmen understood that individuals, while having the potential for great good, also had the capacity for great evil. 这些务实的政治人物理解,每个人,虽有可能行出极大的善,亦有可能行出极大的恶。 Men are subject to powerful passions and appetites, and, if unrestrained, are capable of ruthlessly riding roughshod over their neighbors and the community at large. 人,受情绪和喜好的强大影响。如果不受约束,人有能力残酷无情地欺侮他人,伤害社 区。 No society can exist without some means for restraining individual rapacity. 如果没有方法约束个人的贪欲,没有社会能够长存。 But, if you rely on the coercive power of government to impose restraints, this will inevitably lead to a government that is too controlling, and you will end up with no liberty, just tyranny.但是,如果你依赖政府的强制力量来强加这约束,不可避免地将导致控制过分的政府。 最终,你将失去自由,只剩下暴政。 On the other hand, unless you have some effective restraint, you end up with something equally dangerous – licentiousness – the unbridled pursuit of personal appetites at the expense of the common good. This is just another form of tyranny – where the individual is enslaved by his appetites, and the possibility of any healthy community life crumbles. 另一方面,除非你有什么有效的约束,不然最终你得到的,是同样危险的结局——就是 混乱的邪荡,就是不顾公益的无节制的私欲追求。这不过是另一种样子的暴政——各人 被自己的私欲所奴役,建立健康的社区根本没有可能。 Edmund Burke summed up this point in his typically colorful language: Edmund Burke以他多彩的语言这样归纳: “Men are qualified for civil liberty, in exact proportion to their disposition to put chains upon their appetites….Society cannot exits unless a controlling power be placed somewhere; and the less of it there is within , the more there must be without. It is ordained in the eternal constitution of things that men intemperate minds cannot be free. Their passions forge their fetters.”“人享受文明自由的资格,是和他们锁住自己私欲的素质成精确比例的……社会无法存 在,除非有约束的力量存在。而且,里面的越少,外面的必然越多。心无节制,人无自 由,这是永恒的命定。人的感性,铸就了他们的枷锁。” So the Founders decided to take a gamble. They called it a great experiment.就这样,国父们决心赌一场,他们称之为大实验。 They would leave “the People” broad liberty, limit the coercive power of the government, and place their trust in self-discipline and virtue of the American people.他们将给予“人民”广泛的自由,限制政府的强制力量。他们的信心,在于美国人民的 自律和美德。 In the words of Madison, “We have staked our future on the ability of each of us to govern ourselves…” 用Madison的话说,“我们是将我们的未来,赌在我们每个人管理自己的能力上了……” This is really what was meant by “self-government.” It did not mean primarily the mechanics by which we select a representative legislative body . It referred to the capacity of each individual to restrain and govern themselves.这就是“自治”的真正意义。“自治”的根本,不在于我们选择民意代表组成立法机构 的这个机制。“自治”,是说每一个个人约束自己,管理自己的能力。 But what was the source of this internal controlling power? In a free Republic those restraints could not be handed down from above by philosopher kings. 但这内在的约束力,源自何处?在一个自由的共和社会里,那些约束不可能自上而下, 由智慧君王发布施行。 Instead, social order must flow up from the people themselves – freely obeying the dictates of inwardly-possessed and commonly-shared moral values. And to control willful human beings, with and infinite capacity to rationalize, those moral values must rest on authority independent of men’s will – they must flow from a transcendent Supreme Being. 相反的,社会秩序必须自下而上,由人民自己发起——自发地遵守内有的和共有的道德 价值。随心所欲的人类,有无穷的能力合理化任何行为。要管理这样的人,这些道德价 值必须建立在独立于人的意志的权柄之上——它们必须源自超乎一切的至高者。 In short, in the Framers’ view, free government was only suitable and sustainable for a religious people – a people who recognized that there was a transcendent moral order antecedent to both the state and manmade law and who had the discipline to control themselves according to those enduring principles. 简单说,在构国者的眼中,自由政府只适用,也只适合于有宗教信仰的人民——要承认 存在超乎一切的道德秩序,它超越国家,超越人订的法律。这样的人民才有自律,才会 依据永恒不变的原则,管理他们自己。
前几天看见楼主分享的无神论的伪装,周末正好看到现任AG Bill Barr 的发言,这个发言同样是一个message,和楼主的message 一样consistent。 发言比较长,大家可以慢慢读,关于自由,关于伪装,关于自我修正系统的摧毁,以及 principles 达到自由的彼岸。 Barr 也是一个上帝派来的使者吧,很多事情在他重新加入历史的舞台后,有重大的改观。 最后,我对于上帝的这个实验很有信心,这个信心在于从我自身的成长得出来的,我们这些出身在中国的教育体系里的人,可以被这些message召唤,能够读懂上帝给与人的自由的召唤,并且乐于实践和传播,这个本身是自由意志的实验结果,也就是证明了实验可以成功,我们每追求自由召唤的人,都是一个种子,都会生根发芽,特别感谢互联网时代。 因为字数限制,必须分成两部分 ==================== 司法部长William P. Barr在Notre Dame大学法学院和de Nicola伦理文化中心的讲话 South Bend, IN 印第安纳,South Bend ~ Friday, October 11, 2019 2019年10月11日,周五 Thank you, Tom, for you kind introduction. Bill and Roger, it’s great to be with you. Tom,谢谢你的热心介绍。Bill,Roger,很高兴和你们在一起。 Thank you to the Notre Dame Law School and the de Nicola Center for Ethics and Culture for graciously extending an invitation to address you today. I’ d also like to express gratitude to Tony de Nicola, whose generous support has shaped – and continues to shape – countless minds through examination of the Catholic moral and intellectual tradition. 也谢谢Notre Dame法学院和de Nicola伦理文化中心。是你们大方的邀请,我才可以在 今天跟大家讲话。我也要感谢Tony de Nicola,是他慷慨资助,邀我们检视基督信仰的 道德和智慧传统。这已经,也将要,塑造无数人的思想。 Today, I would like to share some thoughts with you about religious liberty in America. It’s an important priority in this Administration and for this Department of Justice. 今天,我要跟大家分享关于在美国宗教自由的想法。在本届政府,在这个司法部,这是 一项重要的优先任务。 We have set up a task force within the Department in which different components that have equities in “”this area including the Solicitor General’s Office, the Civil Division, the Office of Legal Counsel, and other offices. We have regular meetings. We keep an eye out for cases or events around the country where states are misapplying the Establishment Clause in a way that discriminates against people of faith, or cases where states adopt laws that impinge upon the free exercise of religion. 我们已经在司法部里设立了特别的工作组,不同的部门都有参与,包括副部长办公室, 民事部,法律顾问办公室和其它办公室。我们有定期的会议。我们关注全国发生的案例 和事件,防止各州滥用政教分离条款,歧视信仰人士,或是州立法妨害宗教的自由行使。 From the Founding Era onward, there was strong consensus about the centrality of religious liberty in the United States. 自从立国的时代以来,宗教自由的中心地位,一直是美国的强烈共识。 The imperative of protecting religious freedom was not just a nod in the direction of piety. It reflects the Framers’ belief that religion was indispensable to sustaining our free system of government. 保障宗教自由的法律,不只是向着敬虔方向点头认同。法律表明的,是构国者们的信念 ,就是宗教在我们的自由政府体系中,不可分割。 In his renowned 1785 pamphlet, “Memorial and Remonstrance Against Religious Assessments,” James Madison described religious liberty as “a right towards men” but “a duty towards the Creator,” and a “duty….precedent both in order of time and degree of obligation, to the claims of Civil Society.” 在著名的1785年传单《宗教评估的实情和反对》中,James Madison说宗教自由“对人 ,是权利”,但是“对创造主,是责任”,并且“这个责任,在时间上,在义务的程度 上,是应当被援引的前例,应用于后来文明社会的诉求。” It has been over 230 years since that small group of colonial lawyers led a Revolution and launched what they viewed as a great experiment, establishing a society fundamentally different than those that had gone before. 这一小群殖民地律师领导了独立革命,发起了他们心中的大实验,建立了和以往任何政 治形态都本质不同的社会。这距离今天,已经超过230年。 They crafted a magnificent Charter of Freedom – the United States Constitution – which provides for limited government, while leaving “the People” broadly at liberty to pursue our lives both as individuals and through free associations. 他们设计了伟大的自由宪章,就是美国宪法。这宪法限制的是政府,却将广泛的自由留 给“人民”,让我们以独立的个人或自由的分群,活出我们的生命追求。 This quantum leap in liberty has been the mainspring of unprecedented human progress, not only for Americans, but for people around the world. 这是自由的量子跃迁,是发条,已经推动了史无前例的人类进步,不只是美国人,更是 全世界的所有人。 In the 20th century, our form of free society faced a severe test. 在20世纪,我们自由社会的制度,面临过严重的考验。 There had always been the question whether a democracy so solicitous of individual freedom could stand up against a regimented totalitarian state. 那时有一直不断的疑问——这样一个关注个人自由的民主制度,到底能不能抵挡纪律严 格的极权国家? That question was answered with a resounding “yes” as the United States stood up against and defeated, first fascism, and then communism. 这个问题的回答,是响亮的“能”。因为美国抵挡了,并且战胜了,先是法西斯,后来 是共产主义。 But in the 21st century, we face an entirely different kind of challenge.但是在这21世纪,我们面对的是完全不同的挑战。 The challenge we face is precisely what the Founding Fathers foresaw would be our supreme test as a free society.我们面对的挑战,正是国父们预见的,那是对我们这个自由社会的终极考验。 They never thought the main danger to the Republic came from external foes. The central question was whether, over the long haul, we could handle freedom. The question was whether the citizens in such a free society could maintain the moral discipline and virtue necessary for the survival of free institutions. 他们从来不认为外部敌人会成为共和制度的最大危险。关键的问题,不是经年累月之后 的我们,还能不能处理自由。问题是,在这样自由社会里的公民们,能不能保持道德的 操守与品质——那才是自由社会存活的必需。 By and large, the Founding generation’s view of human nature was drawn from the Classical Christian tradition. 一般说来,国父一代对人性的观念,来源于经典的基督传统。 These practical Statesmen understood that individuals, while having the potential for great good, also had the capacity for great evil. 这些务实的政治人物理解,每个人,虽有可能行出极大的善,亦有可能行出极大的恶。 Men are subject to powerful passions and appetites, and, if unrestrained, are capable of ruthlessly riding roughshod over their neighbors and the community at large. 人,受情绪和喜好的强大影响。如果不受约束,人有能力残酷无情地欺侮他人,伤害社 区。 No society can exist without some means for restraining individual rapacity. 如果没有方法约束个人的贪欲,没有社会能够长存。 But, if you rely on the coercive power of government to impose restraints, this will inevitably lead to a government that is too controlling, and you will end up with no liberty, just tyranny.但是,如果你依赖政府的强制力量来强加这约束,不可避免地将导致控制过分的政府。 最终,你将失去自由,只剩下暴政。 On the other hand, unless you have some effective restraint, you end up with something equally dangerous – licentiousness – the unbridled pursuit of personal appetites at the expense of the common good. This is just another form of tyranny – where the individual is enslaved by his appetites, and the possibility of any healthy community life crumbles. 另一方面,除非你有什么有效的约束,不然最终你得到的,是同样危险的结局——就是 混乱的邪荡,就是不顾公益的无节制的私欲追求。这不过是另一种样子的暴政——各人 被自己的私欲所奴役,建立健康的社区根本没有可能。 Edmund Burke summed up this point in his typically colorful language: Edmund Burke以他多彩的语言这样归纳: “Men are qualified for civil liberty, in exact proportion to their disposition to put chains upon their appetites….Society cannot exits unless a controlling power be placed somewhere; and the less of it there is within , the more there must be without. It is ordained in the eternal constitution of things that men intemperate minds cannot be free. Their passions forge their fetters.”“人享受文明自由的资格,是和他们锁住自己私欲的素质成精确比例的……社会无法存 在,除非有约束的力量存在。而且,里面的越少,外面的必然越多。心无节制,人无自 由,这是永恒的命定。人的感性,铸就了他们的枷锁。” So the Founders decided to take a gamble. They called it a great experiment.就这样,国父们决心赌一场,他们称之为大实验。 They would leave “the People” broad liberty, limit the coercive power of the government, and place their trust in self-discipline and virtue of the American people.他们将给予“人民”广泛的自由,限制政府的强制力量。他们的信心,在于美国人民的 自律和美德。 In the words of Madison, “We have staked our future on the ability of each of us to govern ourselves…” 用Madison的话说,“我们是将我们的未来,赌在我们每个人管理自己的能力上了……” This is really what was meant by “self-government.” It did not mean primarily the mechanics by which we select a representative legislative body . It referred to the capacity of each individual to restrain and govern themselves.这就是“自治”的真正意义。“自治”的根本,不在于我们选择民意代表组成立法机构 的这个机制。“自治”,是说每一个个人约束自己,管理自己的能力。 But what was the source of this internal controlling power? In a free Republic those restraints could not be handed down from above by philosopher kings. 但这内在的约束力,源自何处?在一个自由的共和社会里,那些约束不可能自上而下, 由智慧君王发布施行。 Instead, social order must flow up from the people themselves – freely obeying the dictates of inwardly-possessed and commonly-shared moral values. And to control willful human beings, with and infinite capacity to rationalize, those moral values must rest on authority independent of men’s will – they must flow from a transcendent Supreme Being. 相反的,社会秩序必须自下而上,由人民自己发起——自发地遵守内有的和共有的道德 价值。随心所欲的人类,有无穷的能力合理化任何行为。要管理这样的人,这些道德价 值必须建立在独立于人的意志的权柄之上——它们必须源自超乎一切的至高者。 In short, in the Framers’ view, free government was only suitable and sustainable for a religious people – a people who recognized that there was a transcendent moral order antecedent to both the state and manmade law and who had the discipline to control themselves according to those enduring principles. 简单说,在构国者的眼中,自由政府只适用,也只适合于有宗教信仰的人民——要承认 存在超乎一切的道德秩序,它超越国家,超越人订的法律。这样的人民才有自律,才会 依据永恒不变的原则,管理他们自己。
mm说得太好了! wearefamily 2020-05-11 22:35 3 0 过去,当社会被道德沦丧威胁之时,放纵和不负责的个人行为是要让全社会承受代价的 。这代价高昂,以致全社会最终都对这样的行为深恶痛绝,进而对社会政策重新估量。 But today – in the face of all the increasing pathologies –instead of addressing the underlying cause, we have the State in the role of Alleviator of Bad Consequences.We call on the State to mitigate the social costs of personal misconduct and irresponsibility. 但是今天呢,面对着所有这些病变,不是来治疗根本的病因,我们有国家来扮演恶果减 痛器。分明是个人的错误行为和不负责任带来了后果,我们却召唤国家,来减轻些社会 代价。 So the reaction to growing illegiti macy is not sexual responsibility, but abortion. 所以,对非婚生育的反应,不是性爱负责,而是堕胎。 The reaction to drug addiction is safe injection sites. 对毒品成瘾的反应,是安全注射点。 The solution to the breakdown of the family is for the State to set itself up as the ersatz husband for single mothers and the ersatz father to their children. 家庭解体的解决方法,是把国家变成单亲妈妈的代老公,变成他们孩子的代父亲。 The call comes for more and more social programs to deal with the wreckage. While we think we are solving problems, we are underwriting them. 召唤而来的,就是越来越多的社会保障项目,来处理残骸。我们以为自己在解决问题, 但实际却是对这些事情表示了认同。
我贴的歌词就是我对这个案子和案子背后的阴谋的看法。不用客气,来给大家打气就是我最初的目的。生物技术会不断投放的,要让人类看到希望。 我再把歌词贴一遍: God`s Gonna Cut You Down You can run on for a long time Run on for a long time Run on for a long time Sooner or later God''ll cut you down Sooner or later God''ll cut you down Go tell that long tongue liar Go and tell that midnight rider Tell the rambler, The gambler, The back biter Tell ''em that God''s gonna cut ''em down Tell ''em that God''s gonna cut ''em down Well my goodness gracious let me tell you the news My head''s been wet with the midnight dew I''ve been down on bended knee talkin'' to the man from Galilee He spoke to me in the voice so sweet I thought I heard the shuffle of the angel''s feet He called my name and my heart stood still When he said, "John go do My will!" Go tell that long tongue liar Go and tell that midnight rider Tell the rambler, The gambler, The back biter Tell ''em that God''s gonna cut ''em down Tell ''em that God''s gonna cut ''em down You can run on for a long time Run on for a long time Run on for a long time Sooner or later God''ll cut you down Sooner or later God''ll cut you down Well you may throw your rock and hide your hand Workin'' in the dark against your fellow man But as sure as God made black and white What''s done in the dark will be brought to the light You can run on for a long time Run on for a long time Run on for a long time Sooner or later God''ll cut you down Sooner or later God''ll cut you down
楼主说的太好了。美国这么乱就是不在相信上帝。基督教的衰落导致人们内心空虚。很多极端思想入侵。 比如女权运动,BLM 同性恋 Most Americans throughout American history found great meaning in being American and in being religious -- usually Christian. Since World War II, we have lived in a post-Christian, post-nationalist age. Until very recently, Americans would have found the expression "for God and country" deeply meaningful; that term today, on the left, is risible and execrable. But people need something to believe in. The need for meaning is the greatest human need after the need for food. Leftism, with all its offshoots -- feminism, environmentalism, Black Lives Matter, antifa -- has filled that vacuum. In Europe, communism, fascism and Nazism filled the hole left by the demise of nationalism and Christianity. Here it is leftism and its offshoots.
说的太好了!翻译也相当棒!谢谢分享!
非常感谢mm的分享。这个分享太好了。很多以前没有想明白的问题,一下子都明白了。完完整整的看完了,收益良多。
这种问题,其实每个人的内心深处都有答案的。只是很多人的良知被利益蒙蔽了。
你是不是看到了我贴的那首歌词?
中间帖子有大家讨论过,我的建议是总结一些个人一直困惑的问题,在夜深人静的时候清晰地问自己,过几天或者一段时间,如果同样地环境下(楼主一般是凌晨的时候),脑海里出现连贯地条理清楚非常准确的回答,就是得到了回复。
这个写的是真的好,楼主全力支持全世界清除腐败,从拜金主义和物欲横流中获得真正的思想解放。
你昨天感觉到什么了吗?
最近一连三天觉得被恶意攻击了……大概这就是大多数人不愿意分享的缘由吧。
如果分享了,有可能会被恶意攻击?
那个我后来删了,是本亡灵书
所以你最近才不分享了? 不好意思 不知道这个,还短消息你了。
其实还好,我的世界我做主,没什么伤害,这些东西也就是恶心恶心你。
好神奇 你们的世界我不懂啊
前天有没有什么心脏的感觉?
我是前天,感觉被扎了一下,不过觉得前天应该是拍死了个什么东西。
别想了,所以那个楼主看到后我就删了。不过我觉得这未必是件恐怖的事,因为我看到,没有这种恐怖的感觉。
灵界是虚拟网络,和现实有不可逾越的界限,所谓灵界战争也是那个网络里进行的,请不要把现实中的一切都归结为灵异事件。尤其是健康问题,千万要及时就医。楼主不再对健康问题进行任何回复,只有医生诊断具备权威效力。也请大家稍微注意,帖子主题并不是外星人灵异探秘,而是让人们坚守人性的善良和信仰,不要大水淹没了这个主题。多谢。
LZ,请问因为太善良总是被人欺负,怎么办?又不愿意变成多疑对谁都抱有戒心的那种人
我不觉得疫情还能有再发展的风险。三个月是指更好的事情,找到了属灵混乱的原因,已经在恢复正常的状态,所以好多人精神状况,身体健康,运程都会改变,全世界范围内的指鹿为马,天地倒悬也即将划上句号。
好人受欺负是有原因的,就和我刚才说的一样,很快就会好起来。不过防人之心不可无,生活中还是要多留个心眼。
最近有突破性的进展,不过等过几个月大家感觉到好转之后再回溯比较好。
是的,看到了你贴的歌词。我看了这个案件的总结就觉得和大巴比伦有关。一直都觉得虽然全世界的政治都黑暗,美国是法律最公正,人民最有正义感的国家,所以看到时很心痛和气愤。不过看你说的三个月会有很大的好转,心里感觉好多了。 对了,我后面再也没有和灵体链接的体验了,不过现在心态越来越平和,疫情的焦虑感基本没有了。谢谢楼主的帖子和经常来说几句让大家很受鼓舞的话。 楼主之前说的即将投放生物科技,请问已经投放了吗?Remdesivir 是其中一个吗?上帝并没有让人类自生自灭,感恩上帝的仁爱!
我贴的歌词就是我对这个案子和案子背后的阴谋的看法。不用客气,来给大家打气就是我最初的目的。生物技术会不断投放的,要让人类看到希望。
我再把歌词贴一遍:
God`s Gonna Cut You Down You can run on for a long time Run on for a long time Run on for a long time Sooner or later God''ll cut you down Sooner or later God''ll cut you down Go tell that long tongue liar Go and tell that midnight rider Tell the rambler, The gambler, The back biter Tell ''em that God''s gonna cut ''em down Tell ''em that God''s gonna cut ''em down Well my goodness gracious let me tell you the news My head''s been wet with the midnight dew I''ve been down on bended knee talkin'' to the man from Galilee He spoke to me in the voice so sweet I thought I heard the shuffle of the angel''s feet He called my name and my heart stood still When he said, "John go do My will!" Go tell that long tongue liar Go and tell that midnight rider Tell the rambler, The gambler, The back biter Tell ''em that God''s gonna cut ''em down Tell ''em that God''s gonna cut ''em down You can run on for a long time Run on for a long time Run on for a long time Sooner or later God''ll cut you down Sooner or later God''ll cut you down Well you may throw your rock and hide your hand Workin'' in the dark against your fellow man But as sure as God made black and white What''s done in the dark will be brought to the light You can run on for a long time Run on for a long time Run on for a long time Sooner or later God''ll cut you down Sooner or later God''ll cut you down
楼主解释过无神论和有神论,关于一神论和多神论有什么见解吗?谢谢。
有很多天使啊,只是最后澄清了大家会明白它们也是被造物,不是上帝。而且实验没做完,任何天使都有堕落的风险。
But as sure as God made black and white What's down in the dark will be brought to the light
谢谢
托楼主吉言啊。。。 “全球范围的指鹿为马”这个近年来实在是泛滥成灾
提问:中国现在网络戾气特别重,也是堕天使在作用吗? 要怎么做才能够利用网络帮助他们复建?
一年半以后,资源会开始重新匹配,混乱的秩序得以重建,荒谬的声音会沉寂下去,价值观会开始重建。地球重新走上正轨
是啊,感觉任务艰巨啊。 让我们拭目以待
05年是进了另外一条时间线吗
楼主之前解释的比较清楚了,你可以选择“只看楼主”
生活中拜得七七八八的神,以及基督教不相容等等,是因为大家还不曾意识到万宗归一,只有唯一一个上帝。他在不同宗教里被赋予了不同的名字而已。其他七七八八的神是上帝创造出来的天使们。
转世轮回原先圣经里有写,后来删掉了。为的是希望大家好好善待这一世,不要消极度日,期待来世。
那些被虐待的孩童,在灵体转世之前都已明白此世可能的遭遇,他们也同意要进这一世。只是一旦投胎,人间体被消除了这些记忆,忘记了这一切。为什么要进这样悲催的人世,可能是为了不同的体验吧。楼主说被虐待致死的人这一世结束后会有额外的积分。
大概就是这样,说得不对的地方请楼主补充。
虽然不知道是否和本体相连,但和其他层主一样感觉一样,楼主您的贴子在过去两个月对我保持情绪稳定和心境平和起了很大作用。很多时候的确感觉有温暖的能量包围住自己。多谢楼主!很感恩。
谢谢分享! 在YouTube上找到视频又看了一遍。
回想一下,05年还真的有感觉。。希望一切回归。。
谢谢楼主不时的回来分享,带来平和和希望。还有,一次又一次的把楼扶正
我密码之一就是05开头,人生大转折,跟另一个人生擦了个肩。 而且这个转折每一步都像被设计过一样,一切都巧合到难以置信。
楼主说的一年半后资源重新分配,是不是暗指ccp在一年半内会倒台?我一直觉得现在世界的邪恶根源就是ccp这个组织,或者说共产主义这个邪教
不是,是选中投放新技术的人。
“你们要从巴比伦出来, 从迦勒底人中逃脱, 以欢呼的声音宣告, 将这事传扬到地极,说: 耶和华救赎了他的仆人雅各! 他引导他们经过了沙漠, 他们却未尝干渴; 他为他们使水从磐石流出, 磐石裂开,水就涌出。 耶和华说; 恶人必不得平安!”
— 以赛亚书 48:20-22
在本章中,我将汇集经文中的论述来解释地球工程的收尾,这项工作在天国来临之前必须完成。
4.1.1. 主的日子
首先,我来将地球工程简短地总结一下,包括它的目的和过程。起初,我创造了被称为诸天的多重空间作为完美的世界供我的孩子们居住,然后罪开始在其中滋生和蔓延。为清除罪和维护整个创造的健康,我设计了地球工程将所有造物投入其中接受试炼,以区分堕落天使和正义的天使。在救赎使命完成之后,义人们将继承整个创造,堕落天使将消失不见。因为罪的缘故,我对地球上的子民们隐藏起自己的脸,营造出至高者缺席的场景以考察他们的真心。义人们命中注定将通过考验与我订立生命之约,战胜障碍赢得天主赐予的荣耀。
经上经常用耶路撒冷的居民来作为人类的象征,并且用锡安的余民来代表得胜的义人们:
“在那日,耶和华的苗必华美尊荣,地的出产必成为幸存的以色列民的骄傲和光荣。主以公平的灵和焚烧的灵洗净锡安居民的污秽,又除净在耶路撒冷流人血的罪。那时,剩在锡安、留在耶路撒冷的,就是一切住在耶路撒冷、在生命册上记名的,必称为圣。”[1]
在这里,“公平的灵”意思是在最后审判之时,生命册上的名字将得到公布;“焚烧的灵”指的是生命之火将最终吞噬整个创造中不愿悔改归主的罪人。这个拣选和分离的过程就叫做“收获”,主的最后福音已经问世,收获已经开始。我告诉你们,没有一个义人的名字会从生命册上被遗漏掉。
耶稣基督曾经用杂草和麦子比喻堕落的人和义人:
“让这两样一起长,等到收割。当收割的时候,我会对收割的人说,先把杂草拔出来,捆成捆,留着烧,把麦子收在我的仓里。”[2]
通过考验的获胜者会回到父的怀抱并继承未来的光辉的地上天国。作为你们公义的主,我会确保所有造物都被公正地凭其真心被审判,并且得到相应的奖惩:
“慈爱的人,你以慈爱待他; 完全的人,你以完善待他。 清洁的人,你以清洁待他; 歪曲的人,你以弯曲待他; 困苦的百姓,你必拯救; 高傲的眼目,你使他降卑。”[3]
“因此,当审判的时候恶人必站立不住, 罪人在义人的会众中也是如此。 因为耶和华知道义人的道路, 恶人的道路却必灭亡。”[4]
经上还有多处曾经提到过末日对恶人的审判:
“伸冤报应在我, 到了时候他们会失脚。 因为他们遭难的日子近了, 他们的厄运快要临到。”[5]
“列国啊,当与耶和华的子民一同欢呼; 因为他要为他仆人所流的血伸冤, 报应他的敌人, 救赎他的土地和他的子民。”[6]
“不要为作恶的心怀不平, 也不要嫉妒那行不义之人。 因为他们如草快被割下, 又如绿色的嫩草快要枯干。”[7]
“你当安心倚靠耶和华,耐性等候他, 不要因那道路通达的和那恶谋成就的心怀不平。 … 因为作恶的必被剪除; 惟有等候耶和华的必承受土地。”[8]
“我要向我的对头雪恨, 向我的敌人报仇。 我必反手对付你, 如硷炼净你的渣滓, 除尽你的杂质。 … 锡安必因公平得蒙救赎, 其中归正的人必因公义得蒙救赎。 但悖逆的和犯罪的必一同败亡, 离弃耶和华的必致消灭。”[9]
“因为残暴的人归于无有, 傲慢的人已经灭绝, 一切存心作恶的都被剪除。”[10]
“万军之耶和华说:‘看哪,那日临近,势如烧着的火炉,凡狂傲的和行恶的都如碎稭,在那日被烧尽,根与枝条无一存留。但是,对你们敬畏我名的人,必有公义的太阳出现,其光线有医治的能力。你们必出来跳跃如圈里的牛犊。你们必践踏恶人;在我所定的日子,他们必成为你们脚掌下的灰尘。这是万军之耶和华说的。’”[11]
是的,最终众人都会得到应得的结果。世间必得公义。我的孩子们,我必须提醒你们唯有艰苦斗争才能赢得胜利,自由从来就不是没有代价的。末期的属灵战争将会空前激烈,而这战争已经开始了。世上人最终将依据他们的信仰和思想分为泾渭分明的两大群。起初,在地上的不同区域里这两种人将因为各种属世问题的争端而逐渐分道扬镳,但究其本质,最终人可归为两类:一类是接受我的永约的义人;另一类是以巴比伦为象征的堕落天使的化身以及他们的追随者们,这些灵魂最终也不会悔改。这两类人所代表的思想和观念在灵界和现实世界都会产生激烈碰撞。这是真理与谎言,光明与黑暗,生与死之间的最后一战。
[1] 以赛亚书 4:2-4 [2] 马太福音 13:30 [3] 诗篇 18:25-27 [4] 诗篇 1:5-6 [5] 申命记 32:35 [6] 申命记 32:43 [7] 诗篇 37:1-2 [8] 诗篇 37:7-9 [9] 以赛亚书 1:24-28 [10] 以赛亚书 29:20 [11] 玛拉基书 4:1-3
前面说过好像,是和上帝频率一致,没有罪了,你只看楼主找一下吧。
谢谢楼主回复
同想知道
楼主说的好像现在美国的打砸抢和下跪的乱象哦,虽然是一个月前写的。楼主,美国的这种黑人引起的乱象啥时候到极点啊。
呼唤楼主,呼唤楼主。。。
听起来民主实现好美好。我还听到隐晦的预言说天快亮了,还有这一切发生在一个人以后,而且那个人最后是呼吸方面的问题,其实我希望能接受全世界大审判。
2018被谁打破?
KFK ???
最近重温Inception 和 Interstellar,脑洞大开的同时不由感叹,这个世界太神奇,这么多维度共存。人类的认知还停留在三维四维上,对世界的认识实在太有限。
非常喜欢诺兰电影中不变的主旋律“只有爱是可以穿越时空的永恒存在”。
thanks LZ
难道是新冠?
请教一下,看了LZ的帖子后第一次切切实实的相信了神的存在,而且开始每晚带着全家人祷告。昨晚我做了个梦,梦里一个说不清哪个族裔的女人,我清晰的记得她一直问我“你离塞尔维亚这么近,怎么从来没有去过,我带你去吧,这是真的旨意”。请LZ明示这个梦的意义,我住德州,离塞尔维亚这么远....