Quaccheri cristiani ecumenici per fare il bene

7 donne uccise per stregoneria dai protestanti…. E un uomo. Non dimentichiamo

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Marginal Mennonite Society

On this date in 1692 (Sept. 22nd), eight residents of #Salem, Massachusetts (seven women & one man) were executed by hanging, accused of #witchcraft. Their names were: Martha Corey, Mary Towne Easty, Alice Parker, Mary Parker, Ann Pudeator, Wilmot Redd, Margaret Scott, and Samuel Wardwell.

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Quaccheri cristiani ecumenici per fare il bene

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Marginal Mennonite Society

Happy birthday, Floyd Schmoe (Sept. 21, 1895 – April 20, 2001)! Sixth-generation #Quaker. #Pacifist. Anti-war activist. Conscientious objector during World War I. After World War II he traveled to Hiroshima to help rebuild the city. His FBI file referred to him as a “rabid pacifist.” First full-time park naturalist at Mt. Rainier National Park. Professor of forestry at the University of Washington. Born in Prairie Center, Kansas. Died in Kenmore, Washington, at the age of 105.

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Marginal Mennonite Society


Happy birthday, Mabel Vernon (Sept. 19, 1883 – Sept. 2, 1975)! #Quaker. #Pacifist.#Suffragist. Swarthmore grad. Helped organize the “Silent Sentinels,” a network of hundreds of women who took turns picketing the White House every day from January 1917 to June 1919. After President Wilson announced U.S. entry into World War I, Mabel was part of a group of women who met with Wilson, when she said: “If the right of those who want to have a voice in their government is so sacred a cause as to constitute the reason for entering the war in its defense, will you not, Mr. President, give immediate aid to the measure before Congress demanding self-government for the women of this country?” In her later years she was active with the Women’s International League for Peace & Freedom (WILPF). She lived in Washington, D.C., with her companion, Consuelo Reyes-Calderon, from 1951 until her death in 1975. Born in Wilmington, Delaware. Died in Washington, D.C

The Armchair Theologian

The New Testament preserves a strange incident which offers a key to understanding the internal radicalism of the Gospel message. Jesus is walking beside the Jordan River with his cousin, the wandering prophet John, and asks to be baptised. Initially John resists this request saying “I need to be baptized by you, and do you come to me?” (Matt. 3:13). John seems to know that Jesus is more than a relative making a fleeting visit. Does John sense that Jesus is ‘God in the flesh’? At the very least, he knows Jesus is the Messiah; the one for whom John and Israel have been waiting. Why would God’s anointed need to be purified of sins? The request must have seemed an affront to his deeply ingrained religious attitudes. Wasn’t God always holy? Jesus’ answer is fittingly obscure given this assumption: “Let it be so now; it is proper for us…

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End occupation in the Holy Land, urge faith leaders at USA consultation

Jerusalem, 2016. © Albin Hillert/WCC

14 September 2016

At a joint consultation on the Holy Land, the World Council of Churches and the National Council of Churches of Christ in the USA released a statement calling for an end to the denial of rights and generations of suffering in the Holy Land.

More than 60 representatives of churches and church-related organizations from around the world gathered 12-14 September in Virginia (USA) to discuss the unresolved conflict in Israel and Palestine.

“We have particularly valued the participation of Palestinian, Native American, and South African Christians who have shared their insights and lived experience,” the statement read.

Those gathered insisted that the cycle of violence must be broken. “We call for an end to the occupation and the illegal extension of settlements on occupied land, with all its grave and deteriorating dimensions for the Palestinian people, but also for Israel and the whole region beyond,” the statement read.

Statement by general secretaries Rev. Dr Olav Fykse Tveit (WCC) and Jim Winkler (NCCCUSA) (14 September 2016)

Quaccheri cristiani ecumenici per fare il bene

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Happy birthday, Ursula Franklin (Sept. 16, 1921 – July 22, 2016)! #Quaker. #Feminist.#Pacifist. Anti-war activist. Physicist. Longtime professor at the University of Toronto. Regarded the practice of “collective silence” (as in Quaker meetings) to be “one of the most powerful spiritual forces.” Advocate of “citizen politics.” She encouraged people to engage in “scrupling,” a Quaker term which means sitting down together to discuss and clarify common moral and political concerns. Quotable quote: “The struggle for women’s rights and the opposition to militarism in all its forms are two sides of the same coin.” Born in Munich, Germany. Died in Toronto, Canada.
~The Marginal Mennonite Society Heroes Series

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Life, Death & a Jesus Car WashI didn’t really know Michael Mansfield, late of Fayetteville NC. That is, not personally.But it was hard not to know about him, about his beliefs, and his mission. He wasn’t quiet about them.Mansfield had been a cocaine addict. In religion he found a way out of that, and around 2000…

via Life, Death & a Jesus Car Wash — A Friendly Letter

Harry’s Razors: Not Making the Algorithmic CutThere’s a radio show on Sirius/XM I listen to sometimes; they talk politics, aim for an independent but plain-speaking stance, and it’s pretty good. They also have commercials.In addition, I read the New York Times on my Ipad. And for several weeks now, one of the ads from the…

via Harry’s Razors: Not Making the Algorithmic Cut — A Friendly Letter


Remember the sabbath day, and keep it holy. Six days you shall labor and do all your work. But the seventh day is a sabbath to the Lord your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns. For in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the sabbath day and consecrated it.

-Exodus 20:8-11

We all know victims of our economic system: relatives struggling to rebuild their lives after bankruptcy; friends who can’t get enough work to support their families; young people forced to work at jobs far from their fields of interest and academic or vocational preparation; elders who can’t retire because of the looming specter of destitution. With their stories in the back of our minds, we become acutely aware of the fragility of our own positions.

For those of us who have a reasonable chance of competing in this unforgiving system, our awareness of how easy it is to falter pushes us to constant motion. We go to work early and stay late, eager to demonstrate our competence and initiative to our supervisors and colleagues. If we hope to change jobs, we network obsessively and spend our free moments filling out applications and building our skill sets. If we have children, we are tempted to occupy all of our free hours, and theirs, with activities that will make them more attractive applicants to elite schools and colleges, so that they can have a more secure future. Enjoying our fellows becomes more and more difficult as we try to fit time for relationship into our hectic schedules.

When fear for our economic survival is combined with a culture that values productivity and efficiency above nearly all else, rest seems like a luxury, at best, or an act of dangerous folly, at worst. So we push and we strive, hoping that our efforts will help us survive or demonstrate our worth. Of course, many people, all too conscious of their inability to compete in the race, fall into anger and despair. When you know that all the running in the world won’t take you anywhere, why stay in the race?

Striving and straining for our crust of bread is the way of the world and has been since Adam and Eve were expelled from Eden. With technological developments that increasingly blur the distinctions between work and personal time and the fading of a cultural Christianity that largely kept Sunday free for rest, worship and family, the pace at which people who would be “successful” are forced to run is only picking up. But is constant striving God’s way?

In Genesis and in Exodus, we are told of a God who rests. This is not the only thing he does, of course. He creates and he labors, bringing forth the cosmos from the void. But from the beginning – and “in the beginning” – rest is an essential part of the agenda. For his twenty-first century image-bearers, the God who creates is easy to identify with. After all, labor and creation are a part of life, whether we are crafting presentations or pot roasts. By contrast, the God who rests is easily ignored or forgotten, dismissed as unnecessary or anachronistic by twenty-first century Christians. This perspective is totally backwards. Work is a part of life, but God himself commands us to rest. Every wild beast must find sustenance, but humans alone are invited to share a weekly, day-long communion with our Creator and our fellow creatures.

How do we respond to this invitation to spend a day each week resting with God and resting in God? Do we trust that our Father will take care of our careers, our homes and our future if we take a day off? Or do we stubbornly insist that we don’t have time to observe the sabbath, that our lives will only move forward properly if we personally oversee each detail seven days a week? While Christians have been freed from the chains of legalistic observance, we still have the duty and privilege of leaning on God for our support. Jesus relied on God’s provision for his every need. Dare we do the same?

Quaccheri cristiani ecumenici per fare il bene

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Marginal Mennonite Society

On this date in 1567 (Sept. 13th), four #Anabaptists were burned at the stake in#Antwerp, Belgium. Their names were: Christiaen Janssens, Hans Symonsz, Cornelis Claesz, and Mattheus de Vik. (Engraving by Jan Luiken for Martyrs Mirror.)
~The Marginal Mennonite Society Martyrs Series.

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Dietrich Bonhoeffer

We must act and dare the appropiateness and not whatever comes to our mind not floating in the likelihood but grasp the reality as brave as we can be freedom lies in action not in the absence of mind obedience knows the essence of good and satisfies it, freedom dares to act and returns God the ultimate judgment of what is right and what is wrong, Obedience performs blindly but Freedom is wide awake Freedom wants to know why, Obedience has its hands tied, Freedom is inventive obedient man respects God’s commands and by virtu of his Freedom, he creats new commands. Both Obedience and Freedom come true in responsability (Dietrich Bonhoeffer)