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Noose and its shadow in the execution room, in Crumlin Road gaol. This is an authentic, original noose from the prison; however, it was never used in an real execution. Pretty grim when you see it hanging there.
"We have never really been friends. You have always been trying to conquer us. But no longer. We thought that the days where we were enemies were over when you went in to help Morocco. But we were wrong."
"We were very disappointed when we found 7 burning crates and 5 dead soldiers in that house. But we forgave you for doing that. Of course you couldn´t know that we had just upgraded our army. But then the last straw came."
"You sended in this guy to get what you want. You have no authority whatsoever to do that. And it doesn´t matter that you are a rich "important" country. White man doesn´t rule anymore. That time has come to an end."
"Though your price is minor it still has to be paid"
*BANG
--
Spanish agent Alfredo Hernandez´ execution video was posted all across the internet today. It is the second time this week where an execution video became official earlier being corporal Etienne Larue of the French national army. Both videos are highly violent so please view at your own descretion. Now over to Diego with the weather.
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I am pretty satisfied with this one. I like how the lighting came out. Oh and the lamps even though they don´t light up.
For Chris: This shows a Spanish agent who were sent in undercover to find out what the Algerians had to do with the weapons they found and if they were supplying the OWGU. But unfortunately the agent got caught and he got executed on camera.
Flickering Executions Shadows Of Madness.
Экстремальные философия непрекращающиеся пресловутые пламенные вдохов рассчитывается жалкие действия,
Folgen atemlos Gefühle Einbildungen Diminutiv Beteuerung der Verhöhnung des Schneid absteigend,
horreurs hideuses dévastatrices dissolutions saignantes structures vives Bouffons pestilence empêché mascarade,
ornamente îngrozitoare meditatii nervoase arestat gaieties camere writhed teribil emoții delirante,
absconditus est vera lux aeterna fornace ferrea vincula angitur tenebris domos dira tormenta muta metu immortalis mortis legibus sulphureo,
opprivende visjoner sturen alder ruinerende oppgaver dele ønsker forferdelige skyer skjelvende røster tårevåte leksjoner vises,
ζοφερή τύψεις σφύριγμα έρημο τρομακτική εγκαταλείψει τα μάτια τεράστια τεράστια αναφιλητό αιωνιότητα ζηλεύει κρησφύγετα καταβροχθίζοντας ελπίδες,
深淵悲しげな谷を叫ん都市を研削振子住民透明認識ヒトへの感染が満たさ.
Steve.D.Hammond.
DDC-With An X In It.
She amazes me, at 12 she can still run and catch the ball like she did when she was much younger. Her eye and mouth coordination is still very good.
From the archives, taken a few years ago with my trusty D7000. A sunset game of basketball on Clapham Common.
The M-95 high-altitude air defense system employs the use of two different missiles to intercept a plethora of targets ranging from strike aircraft and high-altitude recce planes to ballistic missiles and bombers. The associated fire control radars of the target execution group are able to send around a dozen missiles to target utilizing multiple wavelengths to defeat jamming.
Show Must Go On
W x H (“): 70 x 60
Oil painting on Cotton (dock canvas)
Signed
Early Period
(1)Mechanism of Inspiration
From a title or period of painting’s execution it is believed that Jaisini was driven in its creation by an influence of a song with corresponding title and the death of its author and singer Freddie Mercury. The interpreting of emotions resulted and transferred by Jaisini in his painting is unexpected development of the theme of Show Must Go On painting rich in color combination, with dynamic composition, nerve and emotion urging to attempt read into it’s concept. At a first glace the picture’s space reminds of an outlandish or even sci-fi landscape with elements that may support the impression, a red sun against a silhouette that reminds a dinosaur. On the right upper side there is a depiction of what looks like a water tower. The color develops from the front ground’s almost black cobalt blue that changes gradually to the lighter value of blue enriched by additional colors and finally to fuse in a sun light spot in the upper left corner that holds a voluptuous female figure with bulging thighs. Her position is either gymnastic of erotic. Her figure is touched by some phallic finger and seems to carry little information except being a compositional space brake.
The figure’s configuration is light almost weightless as is she was a balloon navigating the space. In contrast to this image’s lightness there is another female figure, located below. Her image is independent but at the same time she delineates a right hand of a central man. This is a reclining female torso of intense transparent red color of stain-glass.
This color of transparent red is a highlighting color of the entire picture that is dominated by blue and yellow. The inclusion of such pure sound red fires up accents and add to Jaisini’s painting special power.
He is a great color master developing his composition with complimentary tonal highlights of pure colors and contrasting inclusions that always light up the paintings with additional dimension as multi faceted precious stone that casts color sparkles. His established rule is the inclusion of pure brisk color accents. To justify such pure and intense red in the predominately cobalt composition is a complex task Jaisini successfully accomplishes in SMGO.
The work as most paintings is painted in one go in detection of light and immediate lines that create the whole compositional swirl.
This mode of work in oil called a-la-prima painted without preliminary
sketch and sure is exhausting way of creation.
It will always remain puzzling how is it possible to paint monumental, finished version of a single painting without minimum preparation. In the interview Jaisini confirmed that it takes long time, months if not years to think about future painting. If he is not capable to construct a vision of his future work in his mind until this “vision” occurs, the artist is not ready to paint or if he would persist the result can’t satisfy the artist.
The notion of having direct influence of the music and events that inspired Jaisini to paint SMGO enter the analysis and to understand the immediate mechanics of Jaisini’s creativity is a challenging task.
What moves him in this particular work to bring out strange, unexplainable images to interpret the signer’s death and the musical tune and poetic meaning of the song with theatrical slogan that “show must go on”?
In the picture the central man is in the middle of composition and picture’s concept as a main figure. As in Forbidden Fruit same here the man’s figure is depicted in a rushing forward movement that could read symbolically and remain statuesque. Such duality of being dynamic and still at the same time is always found in the best works of art that can be looked at from different aesthetic points as Rodin’s Thinker, who seemed to be so lively but at a standstill.
In SMGO the central man’s body has an athletic anatomy but also a grotesque exaggerated body part that look like a blown out of proportions phallus, erected from the man’s lower body having no anatomical detailing.
The color serves to divide phallic element in two parts. It enters a figure of a bending down man of light yellow tone. The phallic part of a central man on the point of entering into the bending man’s backside becomes the painting’s red color inclusion with transparent effect of stain glass.
The central man seems to interact with the other in internal game that can be physical game of power. The central man opens his mouth in scream from the own pain that is caused to him by a double-jawed sward-fish who in turn enters his body from the back.
On the entering the swordfish’s nose is ultramarine and then red.
There is also an interesting image of a grieving profile that fills the space between the shark and reclining woman’s torso. The sward-fish is moving out of a dark space where scalaria fish of enlarged size demarcates the side of darkness and light.
Corrals in the front ground add more ambiguity to the space with the red color and rounded shaping.
In the right corner there is a third figure of a man who could fit the definition of submissiveness or weakness by the depiction.
Such personages are often found in Jaisini’s works where they find a place to contrast images of the masculine males.
To conclude the count in SMGO I should mention a profile with a grotesque dinosaur’s long bending neck. This profile is situated between spatial contrasts of almost black concave opening.
Inside the round enclosure of the neck the space is light but indicative of shaping by the reflexes of light.
The interest to understand the work, the birth of the above-described images and their relevance to the painting’s theme, why and how did they arrive in association with prime impulse of the artist, his favorite song and sorrow.
As a formulation of the artist’s reaction to the song he liked and death of its singer in the outcoming painting is most unusual. The painting’s formal quality is complete in its dynamical and color elaboration.
When you try to see the picture in its entirety you see a great contrast of spots, beautiful combination of colors enriched by unusual color choices.
The dynamic development of picture’s space divided endlessly to create vigorous effect of foliage washed by sunlight. The yellow color parts are offset by cold deep ultramarine and refined by bold inclusion of red.
Space of the painting can’t be defined as perspective.
As in most Gleitzeit works space is multi perspective with Cubist principle of space being observed from different angles but at the same time unified by Jaisini’s plastical line unlike cubism’s straight angles.
This painting has strong sense of spontaneity with little predictability of the images. The execution of the work holds perfectly an outburst of emotions into a formulation of unlikely response to the initial drive. Jaisini’s ability to work in a style of direct painting that is loaded with philosophical meaning is a unique gift. If abstract art is mathematical it is possible to formulate its principal’s production. In such works as of Jaisini the formula would be with all unknowns.
The artist expresses his deep understanding of social conflict in Show Must Go On uniting images of violence with concept of grief for the lost such as death of singer who inspired the artist to paint.
In this work Jaisini unites man’s violent act with the concept of “show must go on” that means aggression is a primary purveyor of rebellion and its revolutionary radicalism.
In SMGO the portrayal is of a cry that informs universe of raw demands of man desperate to know whom he is and where is he going.
The title of the song and painting is a dynamic addition to the concept.
The central man is shown vulnerable as the shark enters his body. It seems to freeze the effect of his outcry by physical threat. Jaisini reflects in this work the deep-seated fundamental concept. Men transform their fear of male violence into a metaphysical commitment to male aggression.
For Freud a criminal act-aggression and death, restrictions, and suppressed desire lay at the origins of human society. He establishes conflict between Eros and Thanatos as a primal, constant human condition.
Freud proclaims: “Every individual is virtually an enemy of civilization.”
Humans are unfit for civilization because their destructive urges are antagonistic to the fundamental demands of civilization.
The situation has become particularly dire in modern times, Freud argues for there are increasingly fewer outlets for these urges even as more and more restrictions are imposed. If during time of Surrealist art Andre Breton called the “crisis of consciousness” here is the “crisis of existence”.
The subject of absurdity and extinction of male purpose is not a gender-politicized theme in the Gleitzeit works of Jaisini.
It is an artistic questioning of the potential creativity that is hidden in every man but is restricted by rules and social responsibilities.
And still the artist calls for art to continue for show to go on even through death.
The portrayal of violence and victimization has the effect of the sacrificial ritual of ancient tradition that is echoed in the painting. Life will go on through death and sacrifice. There is recognition of life within death as well as death within life. In SMGO the concept of continuance is in the effort that could be described as violent, deviant, inherently shocking. The imagery of the picture focuses on the bonding between aged long that was and is necessary for creativity, agony and ecstasy, violence and sexuality, all inescapable and vitalizing forces of life emphasized in art tradition.
Struggle between instinct of life and instinct of destruction is the struggle that entire life essentially is about.
The picture seems to illustrate what was Freud’s view of the inclination to aggression to be an original, self-subsisting instinctual disposition in man while civilization is a process in the service of Eros and death, between the instinct of life and the instinct of destruction.
This struggle represents and portrays creation and life.
In SMGO Jaisini united the symbolic of fight with transgression of taboo subject of human rage having cruelty with social purpose to continue create.
The photographer captures the actual moment of the condemned's reaction to being riddled with bullets.
Paul Delaroche -
The Execution of Lady Jane Grey [1833]
big seize oil painting; cm 246 × 297
London NG
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Lady Jane Grey reigned for just nine days as Queen of England following the death of Edward VI in 1553: she was deposed by the faction supporting Edward’s half-sister and heir, Mary Tudor. Tried for treason, the 17-year-old Lady Jane was beheaded at Tower Green on 12 February 1554.
Delaroche shows the final moments of the blindfolded Lady Jane as she pleads, ‘What shall I do? Where is the block?’ She is being guided towards it by Sir John Brydges, Lieutenant of the Tower. Her outer clothing has already been removed and is gathered in the lap of a lady-in-waiting, who has slumped to the ground. Behind her, a second lady-in-waiting stands facing the wall, unable to watch. To the right, the executioner stands waiting. Using a shallow stage-like space, theatrical lighting and life-size figures, Delaroche plays up the spectacle of the innocent young victim on the brink of martyrdom, compelling us to react to the scene before us.
London NG
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Kingdom of England
Lady Jane Grey was the queen of the Tudor dynasty, and she reigned for nine days, from July 10 to July 19, 1553.
She was the second daughter of Henry VII and the granddaughter of Princess Mary , sister of Henry VIII , and a 5th cousin of Mary I and Elizabeth I. She was crowned queen after the death of Edward VI, and she reigned briefly, but only for nine days . As such, she sometimes refers to her as her "Queen of the Nine Days" , but scholars differ as to whether she should be classified as her Queen.
Biography:
en.namu.wiki/w/%EC%A0%9C%EC%9D%B8%20%EA%B7%B8%EB%A0%88%EC...
Rise of the Tomb Raider
Cinematic Tools by HattiWatti , HUD toggle by Otis_Inf ,SRWE for hotsampling, ReShade 3.4.1, Afterburner
next time less or no bloom...
Reichsbrücke
Coordinates: 48 ° 13 '42 " N, 16 ° 24' 36" E | |
(Pictures you can see by clicking on the link at the end of page!)
Empire Bridge, seen from the north bank of
Use motor vehicles in the basement underground,
Cyclists, pedestrians
Road train Lassallestraße - Wagramerstraße (B8 )
Location Vienna, between Leopoldstadt (2nd District)
and Danube City (22 nd District)
Prestressed concrete bridge construction, double deck bridge
Total length 865 meters
Width 26.10 meters
Release 8 November 1980
Altitude 157 m above sea level. A.
Card reichsbrücke.png
Location of the Empire Bridge in Vienna
The Empire Bridge is one of Vienna's most famous bridges. It crosses the Danube, the Danube Island and the New Danube and connects the second District of Vienna, Leopoldstadt, with the 22nd District, Danube city. The building extends from Mexico place at Handelskai (2nd district) in a northeasterly direction to the Danube City and the Vienna International Centre (District 22).
The current kingdom bridge (Reichsbrücke) was opened in 1980, it is the third crossing of the Danube in the same axis, which bears the name kingdom bridge. The first Empire Bridge (also: Crown Prince Rudolf bridge when Project: National Highway Bridge), an iron bridge on current five pillars existed from 1876 until 1937. The second Empire Bridge, a chain bridge with two 30-meter high pylons on two river piers, was opened in 1937, it was next to St. Stephen's Cathedral and the Giant Ferris one of the landmarks of the city of Vienna. After the Second World War it was the only intact Danube river crossing downstream of Linz in Austria and became the busiest stretch of road in Austria. On Sunday, the first August 1976 the bridge collapsed in the early morning hours on full width of the Danube into the water. In the accident, which was not foreseeable by the then state of the art, one person was killed. The meaning and emotional charge, which had received the bridge by its colorful past in the Viennese population, increased further by the collapse.
Prehistory
The Danube before regulation (centric is the location of the Reichsbrücke marked)
Some years after the devastating flood of 1830 was considering Emperor Ferdinand I to regulate the Danube and at the same time to build several bridges over the resulting stream bed. The plan was, among other things, a chain bridge approximately at the site of today's Empire bridge, whose construction costs were estimated at two to three million florins. However, these plans came as well as future intentions, build stable bridges over the unregulated Danube, before the Vienna Danube regulation not for execution, the projects went not beyond the planning stage. All bridges over the Danube, whether for road or since 1838 for the Northern Railway, then had rather provisional character. Jochbrücken Those were trestle bridges made of wood, which were regularly swept away by floods or Eisstößen (bumps of ice chunks) and then re-built.
On 12 September 1868 eventually ordered Emperor Franz Joseph I, the nephew and successor of Ferdinand, the regulation of the Danube. At the same time, eventually, should be built "stable bridges". One of them should represent a direct extension of the hunter line (Jägerzeile) (today: Prater Road and the Schwimmschulstraße (now Lassallestraße). With the choice of this location a central urban axis should be continued, which ranged from the Gloriette in Schonbrunn over St. Stephen's Cathedral and the Prater Stern to the Danube. On the other side of the Danube, the bridge should join to the Vienna, Kagraner and Leopold Auer Reichsstrasse (since 1910 Wagramerstraße), which became a major transit route in the northeastern areas of the monarchy. The name of the bridge was accordingly to "Empire Road bridge" set.
First Reichsbrücke - 1876-1937
Crown Prince Rudolf bridge
Since 6 November 1919 : Reichsbrücke
Crown Prince Rudolf bridge since 6 November 1919: Reichsbrücke
Official name of Crown Prince Rudolf Bridge (1876-1919), since then Reichsbrücke
Use vehicles, trams (from 26 June 1898 on the current bridge single track) and pedestrian
crossing of Handelskai, Danube and floodplain
Construction iron lattice structures (river bridge), 341.20 meters
Total length 1019.75 meter (incl. bridge over Handelskai and floodplain)
Width 11.40 meters
Release 21 August 1876
Closure 11 October 1937
Toll 32 cruisers and 64 Heller per vehicle (up to 1904)
The by Franz Joseph commissioned bridge, which the main part of the 2nd district after the regulation of the Danube with the on the left bank lying part of the city Kaisermuehlen, the now Old Danube and the to 1890/1892 independent community of Kagran connected, was navigable from August 1876 to October, 1937. It has been renamed several times: During the construction period it had the preliminary name of Empire Road bridge, after its opening, it was Crown Prince Rudolf bridge. The term "Empire Bridge" but soon won through in general usage, as was said, for example, the stop of the Donauuferbahn (Railway) at the bridge officially Kommunalbad-Reichsbrücke. After the fall of the monarchy on 6 November 1919 it was officially renamed Empire bridge.
With a total length of nearly 1,020 feet, it was at that time the longest bridge connection over the Danube. It was 11.40 meters wide, the road took 7.60 meters and 3.80 meters, the two sidewalks. The original plan had provided a total width of eight fathoms (15.20 meters), the Parliament decided shortly before the start of the construction to reduce the width because of cost reasons.
The bridge consisted of three parts. The so-called Hubertusdamm, protected the March field against flood, and the flood area created in the Danube regulation (inundation) on the north, the left bank of the river was spanned by a stone, 432 meters long inundation bridge, which consisted of 16 sheets of 23 and 39 m width. Handelskai on the southern right bank of the river spanned the so-called Kaibrücke of stone with a length of 90.4 meters and four arches, each 18.96 m width. The actual current bridge was 341.20 meters long and consisted of four individual iron grating structures that rested on five 3.80 meter thick pillars, three of which were in the water. The distance of each pillar was 79.90 meters.
Construction
The current bridge seen from the north, from the left bank (St Stephen's Cathedral in the background); recording before the summer of 1898, there's no tram track
Construction began in August, 1872. Although at that time the stream bed of the Danube had already been largely completed, but not yet flooded. The Empire bridge was then, as the northern railway bridge Stadlauer Bridge and the Emperor Franz Joseph Bridge (later Floridsdorfer bridge), built in dry construction.
The building was designed by the Road and Hydraulic Engineering Department of Imperial Ministry of Interior, whose boss, Undersecretary Mathias Waniek Ritter von Domyslow, was entrusted with the construction management. Total construction cost of 3.7 million guilders. The metal construction had a total weight of 2,193 tons and was manufactured by Schneider & Co in Burgundy of Belgian welding iron.
The two piers on the banks were about five feet below the river bed, which is about eleven meters founded under the riverbed on so-called "blue Viennese Tegel" (a stiff to semi-solid floor similar to the clay which as sedimentary rock is typical for the Vienna basin). The pillars of the two foreland bridges (Kaibrücke and inundation bridge ) were established in shallow coarse gravel.
Of the four Danube bridges built at that time only the kingdom bridge (Reichsbrücke) was not opened to traffic when the new bed of the Danube on 14 April 1875 was flooded. Until 16 months later, on 21 August 1876, the birthday of the Crown Prince Rudolf, opened the Imperial Governor of Lower Austria , Baron Conrad of Sigmund Eybesfeld, representing the emperor, the bridge and gave her in honor of Crown Prince - contrary to the original plan - the name "Crown Prince Rudolf bridge". The opening ceremony was attended by a delegation from Japan, Minister of War Feldzeugmeister Graf Maximilian von Artur Bylandt-Rheidt and mayor of Vienna Cajetan Felder. The governor read a royal resolution, in which Franz Joseph announced the full imperial satisfaction with Oberbauleiter Waniek and several Engineers and Building Officers were awarded the Imperial Knights Cross. As highlight of the celebration the keystone of the last pillar of the ramp was set - under it were built into a cassette several documents, photos of the bridge, coins and medals.
Bridge operation
The Kaibrücke over the Handelskai on the south, the right bank of the Danube, recording c.1907
The bridge ramp and the four brick arches over the Handels on the south, the right bank of the Danube, it ( right) the bridge over the stream, recording from 1876
After the suicide of Crown Prince Rudolf in 1889, the bridge was popularly called "suicide bridge ". It was in the first years of its operation still not a very popular crossing of the Danube. Industry and trade settled slowly to the other side of the Danube. There were also no significant trade routes from north to March Field. Via the Old Danube, which it would have to be crossed, leading to around 1900 only a rickety wooden bridge.
In the first 28 years of its operation, the crossing of the Empire Bridge was charged. 32 cruisers and 64 Heller had to be paid per vehicle, which has been regularly criticized by newspapers in Vienna. Only after the villages north of the Old Danube in the year 1904/1905 than 21st district were incorporated, the crossing was provided free of charge and increased the popularity of the bridge. From 26 June 1898, the bridge was frequented by the tram. The occasion was the 50-year Jubilee of Emperor Franz Joseph. The route went (over the current bridge (Strombrücke) just single track ) for the moment to shooting range (Schießstätte) at Arbeiterstrandbadstraße and was on 22 December 1898 extended until Kagraner place. Operator was the Vienna-Kagraner train (WKB), which initially used for six railcars acquired from Hamburg. In 1904, the traffic operation of Vienna-Street Railways WKB.
The end of the bridge
1910 were counted in Vienna over two million inhabitants. On the left, northern bank of the Danube, more and more settlements and commercial enterprises emerged. This increased both the importance and the traffic on the Empire Bridge. Neither the load nor the total roadway width of less than eight meters were sufficient for this additional burden. 1930 damage was discovered at the bridge, which would have necessitated the refurbishment in the near future. In recent years, their stock weight restrictions has been to protect the bridge. Vienna's city government first planned a conversion of the old kingdom bridge. In 1933, under the federal government of Dollfuss a new building was disposed.
During the three years of construction work had the old bridge remain usable - ie the existing 340 meters long by 4,900-ton Strombrücke was there moved by 26 meters downstream in September 1934, and connected with the banks. The move operation lasted only six hours, the traffic interruption to the reusability lasted three days. The suspended bridge was then three years in operation. Immediately after the opening of its successor bridge it was dismantled.
Second Empire Bridge - 1937-1976
Second Reichsbrücke
The second Empire Bridge, circa 1975
Official name Reichsbrücke, from 11 April 1946 to 18 July 1956 the Red Army Bridge
Use private transport (2 lanes next to the tracks, 2 on the tracks), tram (2 tracks in the middle position), pedestrians (sidewalks 2)
Construction through the air: "Spurious" self-anchored chain bridge with reversed horizontal thrust); broadening of the inundation bridge used since 1876
Total length 1225 meters
Width 26.90 meters (including sidewalks)
Longest span 241.2 meters in the central opening, 60.05 and 61.05 meters in the side openings
Construction September 1934
Release 10 October 1937
Closure 1 August 1976 (collapse)
The second realm bridge had a total length of 1255 meters. The current bridge had a length of 373 meters and a maximum span length of 241.2 meters, the construction of the third largest chain bridge in Europe. It had two pylons made of steel with a height of 30 meters above road top, standing on two piers and with the bridge superstructure burd two steel chains carrying.
The bridge was staged as a symbol of the wealth and size of Vienna. So it was yet in the late 1930s next to St. Stephen's Cathedral and the Giant Ferris emblem for the third city of Vienna declared and served as an internationally used symbol on all promotional literature and invitations to the Vienna Exhibition in 1938.
Competition
First, the Commerce Department announced a precompetitive, although that could win the architects Emil Hoppe and Otto Schonthal, the result of which, however, did not correspond with the Ministry and the City of Vienna. The final competition for the construction of the Empire Bridge was finally announced in Spring 1933 and awarded in November. As architectural advisor to the eight-member jury acted the architect Clemens Holzmeister. The jurors selected from 64 submitted, one of which even provided for a tunnel under the river Danube. The winning project was a chain bridge by architects Siegfried Theiss and Hans Jaksch. This design provided only two pillars standing in the water. Three quarters of the full width of the river should be free spans. The bridge would connect directly to the still-to-use, only to be widened inundation bridge of the first Empire bridge over floodplain and Hubertusdamm.
Construction
Construction began on 26 February 1934, two weeks after the civil war-like battles in February. The cost of 24 million shillings were imposed to one third of the city of Vienna, two-thirds came from the federal budget. There were only Austrian companies involved in the construction. The two pillars were erected in caisson construction.
Soon the first difficulties appeared. The ground, especially in the Danube River, on which the bridge piers and anchor blocks for the chains should be founded, proved to be less viable than the planners had anticipated. It was originally planned to have to shoulder a large part of the weight of the Strombrücke, primarily of the area lying between the pillars middle part of the bridge, of two chains that run on both sides of the two pylons and should be anchored right in the river on heavy, solid anchor blocks of concrete. However, it was feared that this abutment on the Danube soft soil by the large tensile forces of 78.5 million N (8,000 t) per chain would start sliding and could not be adequately anchored in the Danube ground.
Professor Paul Fillunger of the Technical University of Vienna became the largest public critic of the building. He was of the opinion that not only the foundation of the anchor blocks, but also the pillars of the Danube in the soft ground was irresponsible because the bridge would not have the necessary stability. Contrasting opinion was his colleague of professors, soil mechanics Karl von Terzaghi. In his view, the nature of the Danube soil was suitable for the pier foundation. The disagreement was part of a personal feud, which was publicly held. Together with his wife Fillunger took in 1937 due to a disciplinary procedure that ran against him at the Technical University of Vienna his life. The construction of the bridge was rescheduled after the proposals Terzaghis: the chains were not fastened to anchor blocks on the Danube ground, but directly to the two main girders of the steel supporting structure, ie on the bridge itself anchored.
In June 1936, the building was overshadowed by a shipwreck: the people steamer "Vienna" DDSG was driven to a pillar. The ship broke up and sank immediately. Six people were killed.
The final link in the chain was composed of 98 members on 16 November 1936 inserted. Thereafter the lowering of the support stand began to displace the chain in tension. The production of the concrete deck slab of the bridge deck and the installation of sidewalks followed in the spring of 1937, in the summer, the bridge was painted dark green.
From 1 to 3 October 1937 the stress test of the building took place in the stretched chains and the pylons were slightly rotated. Were then driven as a load test 84 trucks and 28 loaded with stones streetcars on the bridge and left to stand there for a few hours. All measurements were running satisfactorily, so that on 4 October the first tram of line number 16 was able to drive over the kingdom bridge. A day later, the bridge was unofficially released for streetcar traffic. To traffic it remained locked up to its opening.
Austro-Fascist propaganda
A labor-and cost-intensive project such as the construction of the bridge was fully in line with the spirit of the Austro-fascist regime: the end of 1933, unemployment stood at 38.5 percent. The construction of the second Empire bridge can therefore be seen as a job creation project, similar to the construction of the Grossglockner High Alpine Road or the Vienna High Road.
On 10 October 1937, the Empire Bridge was officially opened. The corporate state government held a solemn state ceremony with President Wilhelm Miklas, Chancellor Kurt Schuschnigg, Cardinal Theodor Innitzer, the Vienna Vice Mayor Fritz Lahr and Trade Minister Taucher who called the new Reich bridge as a "symbol of creating life force of the new Austria". Present were alongside architects, project managers and designers also a delegation of the opus "New Life" of the Fatherland Front, all workers involved in the construction of the construction companies and 10,000 school children. Soldiers of the armed forces lined the shore.
The Viennese city researcher Peter Payer writes about the pompous production:
"Conspicuously, propagated the carefully staged celebration the new model of society of the Austro-fascist government: the ending of the class struggle and overcoming social barriers through meaningful work and cooperation of all professional groups. [ ...] The completion of the bridge was portrayed as unprecedented cultural achievement, as a joint work of all involved". - Peter Payer.
The event was broadcast live on the radio, the newspapers reported widely about it. At the event, postcards, envelopes, and a commemorative stamp was issued and even a "Reichsbrücke song "composed, in which was said:
"A thousand hammers, wheels, files,
thousand hands had to rush
the great work that was!
Salvation of the work that connects,
Hail to the work, healing our land!"
- Empire Bridge Song
The Empire Bridge in the Second World War
During the Second World War the German army used two support pillars of reinforced concrete under the Empire Bridge into the Danube, so that the building would not completely fall into the water when it was hit, but could be repaired. In addition, at each of the two pylons were erected platforms for anti-aircraft guns.
In early April, 1945, in the last days of the war, Soviet armies were moving from the south and west heading to the city center. The fleeing units of the SS blew up in their retreat to the north gradually almost all Vienna Danube bridges.
For the Nordwestbahnbrücke, the Floridsdorfer bridge and the Nordbahnbrücke the "defenders" of Vienna had by Hitler's headquarters on the 8th April 1945 sought the permission for demolition, the Stadlauer Ostbahnbrücke was also blown up without explicit permission. With the Reichsbrücke, however, Hitler had personally for days the blasting ruled out, still yet at 11 April 1945, just on 13 April afternoon allowed, at a time when the southern bridgehead was already occupied by the Red Army, was the northern bridgehead without coverage in their field of fire and the German troops who had retreated to the left bank of the Danube, north west withdrew, for not beeing closed in by the Red Army. There was therefore no chance to blow. The Red Army occupied the evening of the 13th April also the northern bridgehead.
On 11 April, at the height of the battle of Vienna, the Russian troops with armored boats already had been advanced on the Danube to the Reichsbrücke (officially called by the Russians "Object 56") and had obscured the area. They went on the right bank of the Danube, about 500 meters northwest of the bridge, on land and moved slowly to the building.
Decades later, it was unclear why exactly the Empire bridge was not blown up. The Red Army, the Austrian resistance movement O5 as well as members of the armed forces later claimed they just would have prevented the explosion. One version said that, at the Battle of 11 April some soldiers of the Red Army should have gotten to the beachhead, where they destroyed the explosive lines. Another version was that Red Army soldiers were led by a knowledgeable local Vienna sewer worker sneaked through the sewer system of Vienna to the bridge to prevent the demolition. Clarity created in 2012 the analysis of historical sources with the résumé. Ultimately, it was Hitler himself which had prevented demolition of the bridge until the last moment. The Reichsbrücke was now the only intact bridge crossing over the Danube between Linz and the state border. She was thus given a status symbol, it was a sign of the resilience of Austria.
The city council renamed the Empire Bridge on the anniversary of the liberation of Vienna on 11 April 1946 in honor of the liberators "Bridge of the Red Army Bridge". Was also on this occasion by the city government to the left of the bridge driveway in the 2nd district an obelisk (reddish colored lightweight concrete on wood construction) erected with the Soviet Star on the top of which was in German and Russian to read:
"THE HERO WILL
LANDING GUARD SQUAD
AND SAILORS
IN GRATITUDE
THE EXEMPT
VIENNA "
- Obelisk, then plaque on the bridge
The obelisk was removed after 1955. The inscription was then attached on a bronze plaque that was mounted directly to the bridge. The bridge was at 18 July 1956 re-named Reichsbrücke.
Reichsbrücke in the postwar period
To the rebuilding of Floridsdorfer bridge 1946 the Reichsbrücke was the only way to reach Vienna coming from the northeast on the road. Although it was not blown up, it still suffered numerous losses, primarily by shellfire. In 1946, took place the first rehabilitation of war damage of the bridge, from May 1947 work on a larger scale was made. Thereby five hanging rods have been mended and repaired the vault of the inundation bridge. The smoke control ceiling above the Donauuferbahn has been replaced. At seven chain links had to be renewed a total of 26 blades. For this temporary piers were used on barges, which again ate on the river bed. The work was finished in 1952. On the Reichsbrücke originally was wooden heel patch installed, this was 1958-1960 replaced by granite stone pavement, which resulted in an additional load of 4688 kN for each pylon bearing. The enormous, newly ascended individual traffic led more often hinder the tram traffic on the bridge, therefore the tracks in the sixties by blocking lines have been declared not approved for individual traffic of the roadway. Now, congestion of vehicular traffic was the result.
Empire bridge collapse in 1976
The southern, right after the collapse of the banks, recording August 1976
Bridge debris on the north, left bank, recording August 1976
On Sunday, the first August 1976 Reichsbrücke 4:53 to 4:55 clock crashed to almost full length of the main bridge into the water. The first radio announcement was made at 5:00 clock. An eyewitness described the collapse as". The whole bridge has suddenly lifted a foot and then dropped loud crashing on the entire length".
On the Kaibrücke as well as on the Überschwemmungsbrücke (inundation bridge) the carrier collapsed in several places, but both bridges were standing. The Strombrücke itself broke into three parts, the middle part falling into the water as a whole and and the two outer parts obliquely hanging into the water. The south-facing pylon fell downstream and damaged heavily the stern of a passenger ship, the north side pylon collapsed in the other direction on the flood plain.
At the time of the collapse, five people were in four vehicles on the bridge: a bus driver in an urban articulated, two employees of the ÖAMTC in a roadside assistance vehicle, the driver of a Volkswagen Beetle, which had requested the breakdown service because of a defective tire following an accident as well as the driver of a minibus, who was employed as a driver at the ORF. The bus driver crashed his vehicle into the Danube and was rescued unharmed within hours. The ÖAMTC employees and the VW drivers were on that part of the Kaibrücke, which indeed broke and fell, but not completely destroyed, so that they could save themselves by foot. The ORF driver was trapped in his pickup truck and found his dead the day after the collapse.
Within an hour was a quarter of all vehicles of the in Vienna available Fire Brigade on the site of the collapse, it was the alarm given stage IV. Also, police, ambulance and army were represented by large contingents. The on the bridge located water pipes that supplied drinking water to the north of Vienna, put the Handelskai under water. Explosions were also feared because the gas lines running across the bridge were broken. There was on the scene for days strict non-smoking. First, many people were north of the Danube without gas, electricity, water and telephone. Already on the second August was, however, restored the supply.
TE939 (LK58KHD) seen at Barnet Hospital standing, these E400s are the oldest double deckers in Metrolines fleet and are soon to be withdrawn
Source: en.wikipedia.org/wiki/Rizal_Monument
The Rizal Monument (original title: Motto Stella, Latin, "guiding star") is a memorial in Rizal Park in Manila, Philippines built to commemorate the executed Filipino nationalist, José Rizal. The monument consists of a standing bronze sculpture of Rizal, with an obelisk, set on a stone base within which his remains are interred. A plaque on the pedestal's front reads: "To the memory of José Rizal, patriot and martyr, executed on Bagumbayan Field December Thirtieth 1896. This monument is dedicated by the people of the Philippine Islands".
The perimeter of the monument is guarded continuously by the Philippine Marine Corps’ Marine Security and Escort Group, the changing of the guard having become a daily ritual. About 100 m (330 ft) north-northwest of the monument is the exact location where Rizal was executed, marked by life-size dioramas depicting his final moments.
An exact replica of the Rizal Monument can be found in Madrid, Spain at the junction of Avenida de Las Islas Filipinas and Calle Santander.
It's a little about what is going on in Lybia...
53 peoples pro Kadhafi maybe executated...
I'm not sure the country will be in good hands..
To see more photos by me on facebook: www.facebook.com/profile.php?id=673231871
OM-2n | 50mm
"There are no extra pieces in the universe. Everyone is here because he or she has a place to fill, and every piece must fit itself into the big jigsaw puzzle." Deepak Chopra
© copyrighted
Unusual, large cabinet photo of a mock beheading of a young woman. Dated July 21st 1890 on the back, with the name Myra R. Wonderly and the address Grand Rapids, Michigan also inscribed. I presume that this is a rehearsal for some play - but it is still a very odd image and a little disconcerting. Note that one of the players has hung his or her umbrella on the wire fence behind the scene.
Apostasy (/əˈpɒstəsi/; Greek: ἀποστασία apostasía, "a defection or revolt") is the formal disaffiliation from, abandonment of, or renunciation of a religion by a person. It can also be defined within the broader context of embracing an opinion that is contrary to one's previous religious beliefs.[1] One who undertakes apostasy is known as an apostate. Undertaking apostasy is called apostatizing (or apostasizing – also spelled apostacizing). The term apostasy is used by sociologists to mean the renunciation and criticism of, or opposition to, a person's former religion, in a technical sense, with no pejorative connotation.
Occasionally, the term is also used metaphorically to refer to the renunciation of a non-religious belief or cause, such as a political party, social movement, or sports team.
Apostasy is generally not a self-definition: few former believers call themselves apostates due to the term's negative connotation.
Many religious groups and some states punish apostates; this may be the official policy of a particular religious group or it may simply be the voluntary action of its members. Such punishments may include shunning, excommunication, verbal abuse, physical violence, or even execution.[2]
Contents
1Sociological definitions
2Human rights
3History
4Atrocity stories
5Apostasy and contemporary criminal law
6Religious views
6.1Baháʼí Faith
6.2Christianity
6.2.1Penalties
6.2.2Jehovah's Witnesses
6.2.3Latter-day Saints
6.3Hinduism
6.4Buddhism
6.5Islam
6.6Judaism
6.7Other religious movements
7Examples
7.1Historical persons
7.2Recent times
8See also
9Notes
10References
11Further reading
12External links
Sociological definitions
The American sociologist Lewis A. Coser (following the German philosopher and sociologist Max Scheler[citation needed]) defines an apostate as not just a person who experienced a dramatic change in conviction but "a man who, even in his new state of belief, is spiritually living not primarily in the content of that faith, in the pursuit of goals appropriate to it, but only in the struggle against the old faith and for the sake of its negation."[3][4]
The American sociologist David G. Bromley defined the apostate role as follows and distinguished it from the defector and whistleblower roles.[4]
Apostate role: defined as one that occurs in a highly polarized situation in which an organization member undertakes a total change of loyalties by allying with one or more elements of an oppositional coalition without the consent or control of the organization. The narrative documents the quintessentially evil essence of the apostate's former organization chronicled through the apostate's personal experience of capture and ultimate escape/rescue.
Defector role: an organizational participant negotiates exit primarily with organizational authorities, who grant permission for role relinquishment, control the exit process and facilitate role transmission. The jointly constructed narrative assigns primary moral responsibility for role performance problems to the departing member and interprets organizational permission as commitment to extraordinary moral standards and preservation of public trust.
Whistle-blower role: defined here as when an organization member forms an alliance with an external regulatory agency through personal testimony concerning specific, contested organizational practices that the external unit uses to sanction the organization. The narrative constructed jointly by the whistle blower and regulatory agency depicts the whistle-blower as motivated by personal conscience, and the organization by defense of the public interest.
Stuart A. Wright, an American sociologist and author, asserts that apostasy is a unique phenomenon and a distinct type of religious defection in which the apostate is a defector "who is aligned with an oppositional coalition in an effort to broaden the dispute, and embraces public claims-making activities to attack his or her former group."[5]
Human rights
See also: Religious conversion
The United Nations Commission on Human Rights, considers the recanting of a person's religion a human right legally protected by the International Covenant on Civil and Political Rights:
The Committee observes that the freedom to 'have or to adopt' a religion or belief necessarily entails the freedom to choose a religion or belief, including the right to replace one's current religion or belief with another or to adopt atheistic views ... Article 18.2[6] bars coercion that would impair the right to have or adopt a religion or belief, including the use of threat of physical force or penal sanctions to compel believers or non-believers to adhere to their religious beliefs and congregations, to recant their religion or belief or to convert.[7]
History
As early as the 3rd century AD, apostasy against the Zoroastrian faith in the Sasanian Empire was criminalized. The high priest, Kidir, instigated pogroms against Jews, Christians, Buddhists, and others in an effort to solidify the hold of the state religion.[8]
As the Roman Empire adopted Christianity as its state religion, apostasy became formally criminalized in the Theodosian Code, followed by the Corpus Juris Civilis (the Justinian Code).[9] The Justinian Code went on to form the basis of law in most of Western Europe during the Middle Ages and so apostasy was similarly persecuted to varying degrees in Europe throughout this period and into the early modern period. Eastern Europe similarly inherited many of its legal traditions regarding apostasy from the Romans, but not from the Justinian Code.[citation needed]
Atrocity stories
The term "atrocity story" is controversial as it relates to the differing views amongst scholars about the credibility of the accounts of former members.
Bryan R. Wilson, Reader Emeritus of Sociology of the University of Oxford, says apostates of new religious movements are generally in need of self-justification, seeking to reconstruct their past and to excuse their former affiliations, while blaming those who were formerly their closest associates. Wilson, thus, challenges the reliability of the apostate's testimony by saying that the apostate
must always be seen as one whose personal history predisposes him to bias with respect to both his previous religious commitment and affiliations
and
the suspicion must arise that he acts from a personal motivation to vindicate himself and to regain his self-esteem, by showing himself to have been first a victim but subsequently to have become a redeemed crusader.
Wilson also asserts that some apostates or defectors from religious organisations rehearse atrocity stories to explain how, by manipulation, coercion or deceit, they were recruited to groups that they now condemn.[10]
Jean Duhaime of the Université de Montréal writes, referring to Wilson, based on his analysis of three books by apostates of new religious movements, that stories of apostates cannot be dismissed only because they are subjective.[11]
Danny Jorgensen, Professor at the Department of Religious Studies of the University of Florida, in his book The Social Construction and Interpretation of Deviance: Jonestown and the Mass Media argues that the role of the media in constructing and reflecting reality is particularly apparent in its coverage of cults. He asserts that this complicity exists partly because apostates with an atrocity story to tell make themselves readily available to reporters and partly because new religious movements have learned to be suspicious of the media and, therefore, have not been open to investigative reporters writing stories on their movement from an insider's perspective. Besides this lack of information about the experiences of people within new religious movements, the media is attracted to sensational stories featuring accusations of food and sleep deprivation, sexual and physical abuse, and excesses of spiritual and emotional authority by the charismatic leader.[12]
Michael Langone argues that some will accept uncritically the positive reports of current members without calling such reports, for example, "benevolence tales" or "personal growth tales". He asserts that only the critical reports of ex-members are called "tales", which he considers to be a term that clearly implies falsehood or fiction. He states that it wasn't until 1996 that a researcher conducted a study[13] to assess the extent to which so called "atrocity tales" might be based on fact.[13][14][15]
Apostasy and contemporary criminal law
Further information: Application of sharia law by country, Use of capital punishment by nation, and Freedom of religion
In the following countries, apostasy is a criminal offence:
Afghanistan – criminalized under Article 1 of the Afghan Penal Code, may be punishable by death.[16]
Brunei – criminalized under Section 112(1) of the Bruneian Syariah Penal Code, punishable by death in case of non-repentance.[17][18] However, Brunei has a moratorium on the death penalty.[19]
Iran – while there are no provisions that criminalize apostasy in Iran, apostasy may be punishable by death under Iranian Sharia law, in accordance with Article 167 of the Iranian Constitution.[20]
Malaysia – while not criminalized on a federal level, apostasy is criminalized in six out of thirteen states: Kelantan, Malacca, Pahang, Penang, Sabah and Terengganu. In Kelantan and Terengganu, apostasy is punishable by death in case of non-repentance, but this is unenforceable due to restriction in federal law.[21]
Maldives – criminalized under Section 1205 of the Maldivian Penal Code, may be punishable by death[22][23]
Mauritania – criminalized under Article 306 of the Mauritanian Penal Code, punishable by death in case of non-repentance. When discovered, secret apostasy requires capital punishment, irrespective of repentance.[24]
Qatar – criminalized under Article 1 of the Qatari Penal Code, may be punishable by death.[24]
Saudi Arabia – while there is no penal code in Saudi Arabia, apostasy may be punishable by death under Saudi Sharia law.[24]
United Arab Emirates – criminalized under Article 158 of the Emirati Penal Code, may be punishable by death.[25]
Yemen – criminalized under Article 259 of the Yemeni Penal Code, punishable by death in case of non-repentance.[24]
From 1985 to 2006, the United States Commission on International Religious Freedom listed a total of four cases of execution for apostasy in the Muslim world: one in Sudan (1985), two in Iran (1989, 1998), and one in Saudi Arabia (1992).[26]
Religious views
Baháʼí Faith
See also: Covenant-breaker, Freedom of religion in Iran, and List of former Baháʼís
Both marginal and apostate Baháʼís have existed in the Baháʼí Faith community[27] who are known as nāqeżīn.[28]
Muslims often regard adherents of the Baháʼí Faith as apostates from Islam,[29] and there have been cases in some Muslim countries where Baháʼís have been harassed and persecuted.[30]
Christianity
Judas betrays Jesus with a kiss. Judas Iscariot, one of the Twelve Apostles, became an apostate.[31]
Main article: Apostasy in Christianity
See also: Apostata capiendo and Backsliding
The Christian understanding of apostasy is "a willful falling away from, or rebellion against, Christian truth. Apostasy is the rejection of Christ by one who has been a Christian ...", though the Reformed Churches teach that biblically this is impossible (perseverance of the saints),[32] in contrast to Lutherans, Catholics, Methodists, Eastern Orthodox, and Oriental Orthodox Christians who teach that salvation can be lost (conditional preservation of the saints).[33][34] "Apostasy is the antonym of conversion; it is deconversion."[35] B. J. Oropeza states that apostasy is a "phenomenon that occurs when a religious follower or group of followers turn away from or otherwise repudiate the central beliefs and practices they once embraced in a respective religious community."[36] The Ancient Greek noun ἀποστασία apostasia ("rebellion, abandonment, state of apostasy, defection")[37] is found only twice in the New Testament (Acts 21:21; 2 Thessalonians 2:3).[38] However, "the concept of apostasy is found throughout Scripture."[39] The Dictionary of Biblical Imagery states that "There are at least four distinct images in Scripture of the concept of apostasy. All connote an intentional defection from the faith."[40] These images are: Rebellion; Turning Away; Falling Away; Adultery.[41]
Rebellion: "In classical literature apostasia was used to denote a coup or defection. By extension the Septuagint always uses it to portray a rebellion against God (Joshua 22:22; 2 Chronicles 29:19)."[41]
Turning away: "Apostasy is also pictured as the heart turning away from God (Jeremiah 17:5-6) and righteousness (Ezekiel 3:20). In the OT it centers on Israel's breaking covenant relationship with God through disobedience to the law (Jeremiah 2:19), especially following other gods (Judges 2:19) and practicing their immorality (Daniel 9:9-11) ... Following the Lord or journeying with him is one of the chief images of faithfulness in the Scriptures ... The ... Hebrew root (swr) is used to picture those who have turned away and ceased to follow God ('I am grieved that I have made Saul king, because he has turned away from me,' 1 Samuel 15:11) ... The image of turning away from the Lord, who is the rightful leader, and following behind false gods is the dominant image for apostasy in the OT."[41]
Falling away: "The image of falling, with the sense of going to eternal destruction, is particularly evident in the New Testament ... In his [Christ's] parable of the wise and foolish builder, in which the house built on sand falls with a crash in the midst of a storm (Matthew 7:24-27) ... he painted a highly memorable image of the dangers of falling spiritually."[42]
Adultery: One of the most common images for apostasy in the Old Testament is adultery.[41] "Apostasy is symbolized as Israel the faithless spouse turning away from Yahweh her marriage partner to pursue the advances of other gods (Jeremiah 2:1-3; Ezekiel 16) ... 'Your children have forsaken me and sworn by god that are not gods. I supplied all their needs, yet they committed adultery and thronged to the houses of prostitutes' (Jeremiah 5:7, NIV). Adultery is used most often to describe the horror of the betrayal and covenant breaking involved in idolatry. Like literal adultery it does include the idea of someone blinded by infatuation, in this case for an idol: 'How I have been grieved by their adulterous hearts ... which have lusted after their idols' (Ezekiel 6:9)."[41]
Speaking with specific regard to apostasy in Christianity, Michael Fink writes:
Apostasy is certainly a biblical concept, but the implications of the teaching have been hotly debated.[43] The debate has centered on the issue of apostasy and salvation. Based on the concept of God's sovereign grace, some hold that, though true believers may stray, they never totally fall away. Others affirm that any who fall away were never really saved. Though they may have "believed" for a while, they never experienced regeneration. Still others argue that the biblical warnings against apostasy are real and that believers maintain the freedom, at least potentially, to reject God's salvation.[44]
In the recent past, in the Roman Catholic Church the word was also applied to the renunciation of monastic vows (apostasis a monachatu), and to the abandonment of the clerical profession for the life of the world (apostasis a clericatu) without necessarily amounting to a rejection of Christianity.[45]
Penalties
Classical canon law viewed apostasy as distinct from heresy and schism. Apostasy a fide, defined as total repudiation of the Christian faith, was considered as different from a theological standpoint from heresy, but subject to the same penalty of death by fire by decretist jurists.[46] The influential 13th-century theologian Hostiensis recognized three types of apostasy. The first was conversion to another faith, which was considered traitorous and could bring confiscation of property or even the death penalty. The second and third, which was punishable by expulsion from home and imprisonment, consisted of breaking major commandments and breaking the vows of religious orders, respectively.[47]
A decretal by Boniface VIII classified apostates together with heretics with respect to the penalties incurred. Although it mentioned only apostate Jews explicitly, it was applied to all apostates, and the Spanish Inquisition used it to persecute both the Marrano Jews, who had been converted to Christianity by force, and to the Moriscos who had professed to convert to Christianity from Islam under pressure.[48]
Temporal penalties for Christian apostates have fallen into disuse in the modern era.[48]
Jehovah's Witnesses
Main article: Jehovah's Witnesses beliefs § Apostasy
Jehovah's Witness publications define apostasy as the abandonment of the worship and service of God, constituting rebellion against God, or rejecting "Jehovah's organization".[49] They apply the term to a range of conduct, including open dissent with the religion's doctrines, celebration of "false religious holidays" (including Christmas and Easter), and participation in activities and worship of other religions.[50] Members of the religion who are accused of apostasy are typically required to appear before a congregational judicial committee, by which they may be "disfellowshipped"—the most severe of the religion's disciplinary procedures that involves expulsion from the religion and shunning by all congregants, including immediate family members not living in the same home.[51] Baptized individuals who leave the organization because they disagree with the religion's teachings are also regarded as apostates and are shunned.[52]
Watch Tower Society literature describes apostates as "mentally diseased" individuals who can "infect others with their disloyal teachings".[53][54] Former members who are defined as apostates are said to have become part of the antichrist and are regarded as more reprehensible than non-Witnesses.[55]
Latter-day Saints
Members of The Church of Jesus Christ of Latter-day Saints (LDS Church) are considered by church leadership to engage in apostasy when they publicly teach or espouse opinions and doctrines contrary to the teachings of the church, or act in clear and deliberate public opposition to the LDS Church, its doctrines and policies, or its leaders.[56] In such circumstances the church will frequently subject the non-conforming member to a church membership council which may result in membership restrictions (a temporary loss of church participation privileges) or membership withdrawal (a loss of church membership).
Hinduism
Hinduism does not have a "unified system of belief encoded in a declaration of faith or a creed",[57] but is rather an umbrella term comprising the plurality of religious phenomena of India. In general Hinduism is more tolerant to apostasy than other faiths based on a scripture or commandments with a lower emphasis on orthodoxy and has a more open view on how a person chooses their faith.[58] Some Hindu sects believe that ethical conversion, without force or reward is completely acceptable.[59]
The Vashistha Dharmasastra, the Apastamba Dharmasutra and Yajnavalkya state that a son of an apostate is also considered an apostate.[60] Smr̥ticandrikā lists apostates as one group of people upon touching whom, one should take a bath.[61] Kātyāyana condemns a Brahmin who has apostatised to banishment while a Vaishya or a Shudra to serve the king.[62] Nāradasmṛti and Parasara-samhita states that a wife can remarry if her husband becomes an apostate.[63] The saint Parashara commented that religious rites are disturbed if an apostate witnesses them.[64] He also comments that those who forgo the Rig Veda, Samaveda and Yajurveda are "nagna" (naked) or an apostate.[65]
Buddhism
See also: Tirthika
Apostasy is generally not acknowledged in orthodox[definition needed] Buddhism. People are free to leave Buddhism and renounce the religion without any consequence enacted by the Buddhist community.[66]
Despite this marked tolerance, some Buddhist circles hold to a notion of heresy (外道, pinyin: Wàidào; romaji: gedō; lit. "outside path") and acknowledge that one who renounces the Buddha's teachings has the potential of inflicting suffering on themselves.[67]
Islam
Main articles: Apostasy in Islam and Takfir
A 1978 fatwa (nonbinding legal opinion) issued by the Fatawa Council at Al-Azhar, the chief centre of Islamic and Arabic learning in the world.[68] The fatwa was issued in response to a query about an Egyptian Muslim man marrying a German Christian woman and then converting to Christianity. The council ruled that the man committed the crime of apostasy, and should be given a chance to repent and return to Islam. If he refuses, he is to be killed. The same conclusion was given for his children once they reach the age of puberty.
In Islamic literature, apostasy is called irtidād or ridda; an apostate is called murtadd, which literally means 'one who turns back' from Islam.[69] Someone born to a Muslim parent, or who has previously converted to Islam, becomes a murtadd if he or she verbally denies any principle of belief prescribed by Quran or a Hadith, deviates from approved Islamic belief (ilhad), or if he or she commits an action such as treating a copy of the Qurʾan with disrespect.[70][71][72] A person born to a Muslim parent who later rejects Islam is called a murtad fitri, and a person who converted to Islam and later rejects the religion is called a murtad milli.[73][74][75]
There are multiple verses in the Quran that condemn apostasy.[76][non-primary source needed] In addition, there are multiple verses in the Hadith that condemn apostasy.[77][non-primary source needed]
The concept and punishment of Apostasy has been extensively covered in Islamic literature since the 7th century.[78] A person is considered apostate if he or she converts from Islam to another religion.[79] A person is an apostate even if he or she believes in most of Islam, but denies one or more of its principles or precepts, both verbally or in writing. Similarly, doubting the existence of Allah, making offerings to and worshipping an idol, a stupa or any other image of God, confesses a belief in the rebirth or incarnation of God, disrespecting the Quran or Islam's Prophets are all considered sufficient evidence of apostasy.[80][81][82]
Many Muslims consider the Islamic law on apostasy and the punishment for it to be one of the immutable laws under Islam.[83] It is a hudud crime,[84][85] which means it is a crime against God,[86] and the punishment has been fixed by God. The punishment for apostasy includes[87] state enforced annulment of his or her marriage, seizure of the person's children and property with automatic assignment to guardians and heirs, and death for the apostate.[78][88][89]
According to some scholars, if a Muslim consciously and without coercion declares their rejection of Islam and does not change their mind after the time allocated by a judge for research, then the penalty for apostasy is; for males, death, and for females, life imprisonment.[90][91]
According to the Ahmadiyya Muslim sect, there is no punishment for apostasy, neither in the Quran nor as it was taught by Muhammad.[92] The Ahmadiyya Muslim sect's position is not widely accepted by clerics in other sects of Islam, and the Ahmadiyya sect of Islam acknowledges that major sects have a different interpretation and definition of apostasy in Islam.[92]:18–25 Ulama of major sects of Islam consider the Ahmadi Muslim sect as kafirs (infidels)[92]:8 and apostates.[93][94]
Apostasy is subject to the death penalty in some countries, such as Iran and Saudi Arabia, although executions for apostasy are rare. Apostasy is legal in secular Muslim countries such as Turkey.[95] In numerous Islamic majority countries, many individuals have been arrested and punished for the crime of apostasy without any associated capital crimes.[96][97][98][99] In a 2013 report based on an international survey of religious attitudes, more than 50% of the Muslim population in 6 Islamic countries supported the death penalty for any Muslim who leaves Islam (apostasy).[100][101] A similar survey of the Muslim population in the United Kingdom, in 2007, found nearly a third of 16 to 24-year-old faithfuls believed that Muslims who convert to another religion should be executed, while less than a fifth of those over 55 believed the same.[102] There is disagreement among contemporary Islamic scholars about whether the death penalty is an appropriate punishment for apostasy in the 21st century.[103] A belief among more liberal Islamic scholars is that the apostasy laws were created and are still implemented as a means to consolidate "religio-political" power.[103]
In an effort to circumvent the United Nations Commission on Human Rights's ruling on an individual's right to conversion from and denunciation of a religion some offenders of the ruling have argued that their "obligations to Islam are irreconcilable with international law."[104] United Nations Special Rapporteur Heiner Bielefeldt recommended to the United Nations Human Rights Council on the issues of freedom of religion or belief that "States should repeal any criminal law provisions that penalize apostasy, blasphemy and proselytism as they may prevent persons belonging to religious or belief minorities from fully enjoying their freedom of religion or belief."[105]
Muslim historians recognize 632 AD as the year when the first regional apostasy from Islam emerged, immediately after the death of Muhammed.[106] The civil wars that followed are now called the Riddah wars (Wars of Islamic Apostasy).
Judaism
Main article: Apostasy in Judaism
See also: Off the derech
Mattathias killing a Jewish apostate
The term apostasy is derived from Ancient Greek ἀποστασία from ἀποστάτης, meaning "political rebel," as applied to rebellion against God, its law and the faith of Israel (in Hebrew מרד) in the Hebrew Bible. Other expressions for apostate as used by rabbinical scholars are mumar (מומר, literally "the one that is changed") and poshea yisrael (פושע ישראל, literally, "transgressor of Israel"), or simply kofer (כופר, literally "denier" and heretic).
The Torah states:
If your brother, the son of your mother, your son or your daughter, the wife of your bosom, or your friend who is as your own soul, secretly entices you, saying, 'Let us go and serve other gods,' which you have not known, neither you nor your fathers, of the gods of the people which are all around you, near to you or far off from you, from one end of the earth to the other end of the earth, you shall not consent to him or listen to him, nor shall your eye pity him, nor shall you spare him or conceal him; but you shall surely kill him; your hand shall be first against him to put him to death, and afterward the hand of all the people. And you shall stone him with stones until he dies, because he sought to entice you away from the Lord your God, who brought you out of the land of Egypt, from the house of bondage.[107]
In 1 Kings King Solomon is warned in a dream which "darkly portray[s] the ruin that would be caused by departure from God":[108]
If you or your sons at all turn from following Me, and do not keep My commandments and My statutes which I have set before you, but go and serve other gods and worship them, then I will cut off Israel from the land which I have given them; and this house which I have consecrated for My name I will cast out of My sight. Israel will be a proverb and a byword among all peoples.[109]
The prophetic writings of Isaiah and Jeremiah provide many examples of defections of faith found among the Israelites (e.g., Isaiah 1:2–4 or Jeremiah 2:19), as do the writings of the prophet Ezekiel (e.g., Ezekiel 16 or 18). Israelite kings were often guilty of apostasy, examples including Ahab (I Kings 16:30–33), Ahaziah (I Kings 22:51–53), Jehoram (2 Chronicles 21:6,10), Ahaz (2 Chronicles 28:1–4), or Amon (2 Chronicles 33:21–23) among others. Amon's father Manasseh was also apostate for many years of his long reign, although towards the end of his life he renounced his apostasy (cf. 2 Chronicles 33:1–19).
In the Talmud, Elisha ben Abuyah is singled out as an apostate and Epikoros (Epicurean) by the Pharisees.
During the Spanish Inquisition, a systematic conversion of Jews to Christianity took place to avoid expulsion from the crowns of Castille and Aragon as had been the case previously elsewhere in medieval Europe. Although the vast majority of conversos simply assimilated into the Catholic dominant culture, a minority continued to practice Judaism in secret, gradually migrated throughout Europe, North Africa, and the Ottoman Empire, mainly to areas where Sephardic communities were already present as a result of the Alhambra Decree. Tens of thousands of Jews were baptised in the three months before the deadline for expulsion, some 40,000 if one accepts the totals given by Kamen, most of these undoubtedly to avoid expulsion,[110] rather than as a sincere change of faith. These conversos were the principal concern of the Inquisition; being suspected of continuing to practice Judaism put them at risk of denunciation and trial.
Several notorious Inquisitors, such as Tomás de Torquemada, and Don Francisco the archbishop of Coria, were descendants of apostate Jews. Other apostates who made their mark in history by attempting the conversion of other Jews in the 14th century include Juan de Valladolid and Astruc Remoch.
Abraham Isaac Kook,[111][112] first Chief Rabbi of the Jewish community in then Palestine, held that atheists were not actually denying God: rather, they were denying one of man's many images of God. Since any man-made image of God can be considered an idol, Kook held that, in practice, one could consider atheists as helping true religion burn away false images of god, thus in the end serving the purpose of true monotheism.
Medieval Judaism was more lenient toward apostasy than the other monotheistic religions. According to Maimonides, converts to other faiths were to be regarded as sinners, but still Jewish. Forced converts were subject to special prayers and Rashi admonished those who rebuked or humiliated them.[113]
There is no punishment today for leaving Judaism, other than being excluded from participating in the rituals of the Jewish community - including leading worship, Jewish marriage or divorce, being called to the Torah and being buried in a Jewish cemetery.
Other religious movements
Controversies over new religious movements (NRMs) have often involved apostates, some of whom join organizations or web sites opposed to their former religions. A number of scholars have debated the reliability of apostates and their stories, often called "apostate narratives".
The role of former members, or "apostates", has been widely studied by social scientists. At times, these individuals become outspoken public critics of the groups they leave. Their motivations, the roles they play in the anti-cult movement, the validity of their testimony, and the kinds of narratives they construct, are controversial. Some scholars like David G. Bromley, Anson Shupe, and Brian R. Wilson have challenged the validity of the testimonies presented by critical former members. Wilson discusses the use of the atrocity story that is rehearsed by the apostate to explain how, by manipulation, coercion, or deceit, he was recruited to a group that he now condemns.[114]
Sociologist Stuart A. Wright explores the distinction between the apostate narrative and the role of the apostate, asserting that the former follows a predictable pattern, in which the apostate uses a "captivity narrative" that emphasizes manipulation, entrapment and being victims of "sinister cult practices". These narratives provide a rationale for a "hostage-rescue" motif, in which cults are likened to POW camps and deprogramming as heroic hostage rescue efforts. He also makes a distinction between "leavetakers" and "apostates", asserting that despite the popular literature and lurid media accounts of stories of "rescued or recovering 'ex-cultists'", empirical studies of defectors from NRMs "generally indicate favorable, sympathetic or at the very least mixed responses toward their former group".[115]
One camp that broadly speaking questions apostate narratives includes David G. Bromley,[116] Daniel Carson Johnson,[117] Dr. Lonnie D. Kliever (1932–2004),[118] Gordon Melton,[119] and Bryan R. Wilson.[120] An opposing camp less critical of apostate narratives as a group includes Benjamin Beit-Hallahmi,[121] Dr. Phillip Charles Lucas,[122][123][124] Jean Duhaime,[125] Mark Dunlop,[126][127] Michael Langone,[128] and Benjamin Zablocki.[129]
Some scholars have attempted to classify apostates of NRMs. James T. Richardson proposes a theory related to a logical relationship between apostates and whistleblowers, using Bromley's definitions,[130] in which the former predates the latter. A person becomes an apostate and then seeks the role of whistleblower, which is then rewarded for playing that role by groups that are in conflict with the original group of membership such as anti-cult organizations. These organizations further cultivate the apostate, seeking to turn him or her into a whistleblower. He also describes how in this context, apostates' accusations of "brainwashing" are designed to attract perceptions of threats against the well-being of young adults on the part of their families to further establish their newfound role as whistleblowers.[131] Armand L. Mauss, defines true apostates as those exiters that have access to oppositional organizations that sponsor their careers as such, and validate the retrospective accounts of their past and their outrageous experiences in new religions—making a distinction between these and whistleblowers or defectors in this context.[132] Donald Richter, a current member of the Fundamentalist Church of Jesus Christ of Latter Day Saints (FLDS) writes that this can explain the writings of Carolyn Jessop and Flora Jessop, former members of the FLDS church who consistently sided with authorities when children of the YFZ ranch were removed over charges of child abuse.
Ronald Burks, a psychology assistant at the Wellspring Retreat and Resource Center, in a study comparing Group Psychological Abuse Scale (GPA) and Neurological Impairment Scale (NIS) scores in 132 former members of cults and cultic relationships, found a positive correlation between intensity of reform environment as measured by the GPA and cognitive impairment as measured by the NIS. Additional findings were a reduced earning potential in view of the education level that corroborates earlier studies of cult critics (Martin 1993; Singer & Ofshe, 1990; West & Martin, 1994) and significant levels of depression and dissociation agreeing with Conway & Siegelman, (1982), Lewis & Bromley, (1987) and Martin, et al. (1992).[133]
Sociologists Bromley and Hadden note a lack of empirical support for claimed consequences of having been a member of a "cult" or "sect", and substantial empirical evidence against it. These include the fact that the overwhelming proportion of people who get involved in NRMs leave, most short of two years; the overwhelming proportion of people who leave do so of their own volition; and that two-thirds (67%) felt "wiser for the experience".[134]
According to F. Derks and psychologist of religion Jan van der Lans, there is no uniform post-cult trauma. While psychological and social problems upon resignation are not uncommon, their character and intensity are greatly dependent on the personal history and on the traits of the ex-member, and on the reasons for and way of resignation.[135]
The report of the "Swedish Government's Commission on New Religious Movements" (1998) states that the great majority of members of new religious movements derive positive experiences from their subscription to ideas or doctrines that correspond to their personal needs—and that withdrawal from these movements is usually quite undramatic, as these people leave feeling enriched by a predominantly positive experience. Although the report describes that there are a small number of withdrawals that require support (100 out of 50,000+ people), the report did not recommend that any special resources be established for their rehabilitation, as these cases are very rare.[136]
Examples
Historical persons
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Julian the Apostate (331/332 – 363 CE), the Roman emperor, given a Christian education by those who assassinated his family, rejected his upbringing and declared his belief in Neoplatonism once it was safe to do so.
Mindaugas, the first and only Christian king of Lithuania, accepted Christianity in 1251 but rejected it in 1261 to return to his pagan ways. It is believed that accepting Christianity was a political move on his part and thus after the victory at the battle of Durbe, the king's nephew Treniota convinced him to reject Christianity.
Sir Thomas Wentworth, 1st Earl of Strafford was declared 'The Great Apostate' by Parliament in 1628 for changing his political support from Parliament to Charles I, thus shifting his religious support from Calvinism to Arminianism.
Abraham ben Abraham, (Count Valentine (Valentin, Walentyn) Potocki), a Polish nobleman of the Potocki family who is claimed to have converted to Judaism and was burned at the stake in 1749 because he had renounced Catholicism and had become an observant Jew.
Maria Monk (1816–1849), sometimes considered an apostate of the Catholic Church, though there is little evidence that she ever was a Catholic.
Lord George Gordon, initially a zealous Protestant and instigator of the Gordon riots of 1780, finally renounced Christianity and converted to Judaism, for which he was ostracized.
Recent times
Logo of The Campaign for Collective Apostasy in Spain, calling for defection from the Catholic Church
In 2011, Youcef Nadarkhani, an Iranian pastor who converted from Islam to Christianity at the age of 19, was convicted for apostasy and was sentenced to death, but later acquitted.[137]
In 2013, Raif Badawi, a Saudi Arabian blogger, was found guilty of apostasy by the high court, which has a penalty of death.[138] However he was not executed, but was imprisoned and punished by 600 lashes instead.
In 2014, Meriam Yehya Ibrahim Ishag (a.k.a. Adraf Al-Hadi Mohammed Abdullah), a pregnant Sudanese woman, was convicted of apostasy for converting to Christianity from Islam. The government ruled that her father was Muslim, a female child takes the father's religion under Sudan's Islamic law.[139] By converting to Christianity, she had committed apostasy, a crime punishable by death. Mrs Ibrahim Ishag was sentenced to death. She was also convicted of adultery on the grounds that her marriage to a Christian man from South Sudan was void under Sudan's version of Islamic law, which says Muslim women cannot marry non-Muslims.[140] The death sentence was not carried out, and she left Sudan in secret.[141]
Tasleema Nasreen from Bangladesh, the author of Lajja, has been declared apostate – "an apostate appointed by imperialist forces to vilify Islam" – by several fundamentalist clerics in Dhaka.[142]
By 2019, atrocities by ISIL have driven many Muslim families in Syria to convert to Christianity, while others chose to become atheists and agnostics.[143]
See also
Kafir
Blasphemy
Forced conversion
Heresy
Religious intolerance
Religious trauma syndrome
Treason
Notes
"Mallet, Edme-François, and François-Vincent Toussaint. "Apostasy". The Encyclopedia of Diderot & d'Alembert Collaborative Translation Project. Translated by Rachel LaFortune. Ann Arbor: Michigan Publishing, University of Michigan Library, 2012. Web. 1 April 2015. Trans. of "Apostasie", Encyclopédie ou Dictionnaire raisonné des sciences, des arts et des métiers, vol. 1. Paris, 1751". quod.lib.umich.edu. Retrieved 2015-08-16.
Muslim apostates cast out and at risk from faith and family, The Times, February 05, 2005
Lewis A. Coser The Age of the Informer Dissent:1249–54, 1954
Bromley, David G., ed. (1998). The Politics of Religious Apostasy: The Role of Apostates in the Transformation of Religious Movements. CT: Praeger Publishers. ISBN 0-275-95508-7.
Wright, Stuart, A. (1998). "Exploring Factors that Shape the Apostate Role". In Bromley, David G. (ed.). The Politics of Religious Apostasy. Praeger Publishers. p. 109. ISBN 0-275-95508-7.
Wikisource-logo.svg Article 18.2 of the International Covenant on Civil and Political Rights.
"University of Minnesota Human Rights Library | CCPR/C/21/Rev.1/Add.4, General Comment No. 22., 1993". umn.edu. Retrieved 2015-08-16.
Urubshurow, Victoria (2008). Introducing World Religions. p. 78. ISBN 9780980163308.
Oropeza, B. J. (2000). Paul and Apostasy: Eschatology, Perseverance, and Falling Away in the Corinthian Congregation. p. 10. ISBN 978-3161473074.
Wilson, Bryan R. Apostates and New Religious Movements (1994) (Available online) Archived December 12, 2006, at the Wayback Machine
Duhaime, Jean (Université de Montréal) Les Témoigagnes de Convertis et d'ex-Adeptes (English: The testimonies of converts and former followers, article that appeared in the otherwise English language book New Religions in a Postmodern World edited by Mikael Rothstein and Reender Kranenborg RENNER Studies in New religions Aarhus University press, ISBN 87-7288-748-6
Jorgensen, Danny. The Social Construction and Interpretation of Deviance: Jonestown and the Mass Media as cited in McCormick Maaga, Mary, Hearing the Voices of Jonestown 1st ed. (Syracuse, NY: Syracuse University Press, 1998) pp.39, ISBN 0-8156-0515-3
Zablocki, Benjamin, Reliability and validity of apostate accounts in the study of religious communities. Paper presented at the Association for the Sociology of Religion in New York City, Saturday, August 17, 1996.
Langone, Michael, The Two "Camps" of Cultic Studies: Time for a Dialogue, Cults and Society, Vol. 1, No. 1, 2001 "Archived copy". Archived from the original on 2007-09-27. Retrieved 2007-11-20.
Beith-Hallahmi, Benjamin Dear Colleagues: Integrity and Suspicion in NRM Research, 1997, [1][permanent dead link]
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"Brunei's Pernicious New Penal Code". Human Rights Watch. 22 May 2019. Retrieved 18 February 2021.
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Momen, Moojan (1 September 2007). "Marginality and apostasy in the Baháʼí community". Religion. 37 (3): 187–209. doi:10.1016/j.religion.2007.06.008. S2CID 55630282.
Afshar, Iraj (August 18, 2011). "ĀYATĪ, ʿABD-AL-ḤOSAYN". Encyclopædia Iranica.
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"Apostates from Islam | The Weekly Standard". weeklystandard.com. Retrieved 2014-10-10.
Paul W. Barnett, Dictionary of the Later New Testament and its Developments, "Apostasy," 73.
Richard A. Muller, Dictionary of Greek and Latin Theological Terms: Drawn Principally from Protestant Scholastic Theology, 41. The Tyndale Bible Dictionary defines apostasy as a "Turning against God, as evidenced by abandonment and repudiation of former beliefs. The term generally refers to a deliberate renouncing of the faith by a once sincere believer ..." ("Apostasy," Walter A. Elwell and Philip W. Comfort, editors, 95).
Koons, Robert C. (23 September 2020). A Lutheran’s Case for Roman Catholicism: Finding a Lost Path Home. Wipf and Stock Publishers. ISBN 978-1-7252-5751-1. Since Lutherans agree with Catholics that we can lose our salvation (by losing our saving faith), the assurance of salvation that Lutheranism provides is a highly qualified one.
Lipscomb, Thomas Herber (1915). The Things Methodists Believe. Publishing House M.E. Church, South, Smith & Lamar, agents. p. 13. Methodists hold further, as distinct from Baptists, that, having once entered into a state of grace, it is possible to fall therefrom.
Paul W. Barnett, Dictionary of the Later New Testament and its Developments, "Apostasy," 73. Scott McKnight says, "Apostasy is a theological category describing those who have voluntarily and consciously abandoned their faith in the God of the covenant, who manifests himself most completely in Jesus Christ" (Dictionary of Theological Interpretation of the Bible, "Apostasy," 58).
B. J. Oropeza, In the Footsteps of Judas and Other Defectors :Apostasy in the New Testament Communities, vol. 1 (Eugene: Cascade, 2011), p. 1; idem, Jews, Gentiles, and the Opponents of Paul: Apostasy in the New Testament Communities, vol. 2 (2012), p. 1; idem, Churches under Siege of Persecution and Assimilation: Apostasy in the New Testament Communities, vol.3 (2012), p. 1.
Walter Bauder, "Fall, Fall Away," The New International Dictionary of New Testament Theology (NIDNTT), 3:606.
Michael Fink, "Apostasy," in the Holman Illustrated Bible Dictionary, 87. In Acts 21:21, "Paul was falsely accused of teaching the Jews apostasy from Moses ... [and] he predicted the great apostasy from Christianity, foretold by Jesus (Matt. 24:10-12), which would precede 'the Day of the Lord' (2 Thess. 2:2f.)" (D. M. Pratt, International Standard Bible Encyclopedia, "Apostasy," 1:192). Some pre-tribulation adherents in Protestantism believe that the apostasy mentioned in 2 Thess. 2:3 can be interpreted as the pre-tribulation Rapture of all Christians. This is because apostasy means departure (translated so in the first seven English translations) (Dr. Thomas Ice, Pre-Trib Perspective, March 2004, Vol.8, No.11).
Pratt, International Standard Bible Encyclopedia, 1:192.
"Apostasy," 39.
Dictionary of Biblical Imagery, 39.
Dictionary of Biblical Imagery, 39. Paul Barnett says, "Jesus foresaw the fact of apostasy and warned both those who would fall into sin as well as those who would cause others to fall (see, e.g., Mark 9:42-49)." (Dictionary of the Later NT, 73).
McKnight adds: "Because apostasy is disputed among Christian theologians, it must be recognized that ones overall hermeneutic and theology (including ones general philosophical orientation) shapes how one reads texts dealing with apostasy." Dictionary of Theological Interpretation of the Bible, 59.
Holman Illustrated Bible Dictionary, "Apostasy," 87.
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Louise Nyholm Kallestrup; Raisa Maria Toivo (2017). Contesting Orthodoxy in Medieval and Early Modern Europe: Heresy, Magic and Witchcraft. Springer. p. 46. ISBN 9783319323855.
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Van Hove, A. (1907). "Apostasy". The Catholic Encyclopedia. New York: Robert Appleton Company.
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Taylor, Jerome (26 September 2011). "War of words breaks out among Jehovah's Witnesses". The Independent. Retrieved 13 February 2016.
Questions From Readers, The Watchtower, July 15, 1985, page 31, "Such ones willfully abandoning the Christian congregation thereby become part of the ‘antichrist.’ A person who had willfully and formally disassociated himself from the congregation would have matched that description. By deliberately repudiating God’s congregation and by renouncing the Christian way, he would have made himself an apostate. A loyal Christian would not have wanted to fellowship with an apostate ... Scripturally, a person who repudiated God’s congregation became more reprehensible than those in the world."
"General Handbook: Serving in The Church of Jesus Christ of Latter-day Saints". 32. Repentance and Church Membership Councils. The Church of Jesus Christ of Latter-day Saints. Retrieved 26 March 2020.
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See chapters 3, 9 and 16 of Quran; e.g. [Quran 3:90] * [Quran 9:66] * [Quran 16:88]
See Sahih al-Bukhari, Sahih al-Bukhari, 4:52:260 * Sahih al-Bukhari, 9:83:17 * Sahih al-Bukhari, 9:89:271
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Richardson, James T. (1998). "Apostates Who Never Were: The Social Construction of Absque Facto Apostate Narratives". In Bromley, David G. (ed.). The politics of religious apostasy: the role of apostates in the transformation of religious movements. New York: Praeger. pp. 134–5. ISBN 0-275-95508-7.
Kliever 1995 Kliever. Lonnie D, Ph.D. The Reliability of Apostate Testimony About New Religious Movements Archived 2007-12-05 at the Wayback Machine, 1995.
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Richardson, James T. (1998). "Apostates, Whistleblowers, Law, and Social Control". In Bromley, David G. (ed.). in The politics of religious apostasy: the role of apostates in the transformation of religious movements. New York: Praeger. p. 171. ISBN 0-275-95508-7. Some of those who leave, whatever the method, become "apostates" and even develop into "whistleblowers", as those terms are defined in the first chapter of this volume.
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The great majority of members of the new religious movements derive positive experience from their membership. They have subscribed to an idea or doctrine that corresponds to their personal needs. Membership is of limited duration in most cases. After two years, the majority have left the movement. This withdrawal is usually quite undramatic, and the people withdrawing feel enriched by a predominantly positive experience. The Commission does not recommend that special resources be established for the rehabilitation of withdraws. The cases are too few in number and the problem picture too manifold for this: each individual can be expected to need help from several different care providers or facilitators.
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I came to Oklahoma to witness a killing, a homicide in fact.
At a microphone Debbie Huggins fights tears and with a strong southern drawl says slowly, emphatically: "What we did to him today was much kinder than what he did to my dad."
"Him" refers to Michael Selsor and "what" to the murder of Clayton Chandler, a clerk shot six times during a gas station robbery in Tulsa, Oklahoma. Selsor pulled the trigger even after Chandler had complied and volunteered the loot.
"In 1975 I never would have thought that it would take 37 years for justice," Huggins says.
Today's justice was delivered about half an hour before Huggins approached the microphone; it is why I am here.
There are few acts graver than when a government takes the life of one of its own citizens. Executions often get a lot of coverage in the US, when there is something controversial about the case or enough people believe the condemned might be innocent. These scenarios attract media attention and fuel vigils. This was not the case with Michael Selsor. Everyone agreed that he did it, including him. The reporters who cover Selsor's execution will focus on Huggins and her family. Perhaps you cannot blame them. The only interview Selsor ever granted was to me.
Even though executions are conducted on behalf of the citizens of the state, very few are allowed to witness it: families of the condemned and their victims, lawyers, law enforcement, and journalists. This is why I felt a responsibility to witness Selsor's end and then to report it as dispassionately and honestly as I could. The following attempts such an account.
About an hour before Huggins gives her statement, I am led from a makeshift media center to the notorious H Unit, home of Oklahoma's death row. A pat down ensures our escorts that I carry no possessions other than the clothes on my back. They give me paper and a pen so I can take notes. I am joined by five other reporters. We maneuver through a set of gates that open to a large passageway. The walls and floor are made of smooth concrete. The passage feels stark, modern, like a secret missile silo - and incongruous with the century-old prison famous for inmate rodeos and executions.
Eventually we turn through a large yellow door into the death chamber's viewing room. I have been here before, but then the space was empty and part of the tour - now it is ready for business.
A handful of prison officials and guards are waiting for us in the viewing room, a narrow rectangle about four times as long as it is wide. A long series of windows to my right are covered by drawn blinds. Two rows of 12 brown metal folding chairs - the kind dragged out of a storage closet at a school picnic - are lined up. I am the first reporter in the room and told to go to the end of the second row and take a seat.
As I sidestep down the row I notice for the first time another set of windows on the left side of the room. The tinted panes conceal the identity of those on the other side. I suppose the setup is not unlike a wedding with two families to attend to and keep separated. The original victim, Clayton Chandler, is represented by an unknown number of family members behind the dark glass. It is hot in the room - at least 90 degrees and rising as people file in. Movement behind the opaque windows catches the light and my eye; at least two people are fanning themselves with white paper. Chandler's family members must already be in place, watching us nervously find our seats.
Three lawyers in dark suits representing Selsor enter next and sit directly in front of me. Selsor's family follows. His son wears a grey t-shirt, shorts and a military-short haircut. Tattoos cover his neck and arms. Selsor's sister, with a shock of blonde hair, looks tired. Her bright blue, short-sleeved shirt contrasts a suntanned face, wizened beyond her years. A box of cheap tissues rests in the son’s chair, courtesy of the state. Once Selsor's family is settled, a small contingent of law enforcement file in, including Jeff Jordan, who investigated Chandler's murder as a rookie homicide detective. He is now Tulsa's police chief.
A cacophony of banging echoes throughout the prison. We have been warned not to be alarmed by the noise - it is how inmates say their goodbyes.
Selsor is respected on death row. He is seemingly regarded as a serious and contemplative individual who became an asset of sorts to prison inmates and staff alike - though officials always caveat the sentiment with a reminder that his crime was inexcusably wrong and such actions must bear consequences. As the run guy, a job given to the toughest of the condemned, Selsor made deliveries to other cells and kept fellow inmates in line. When school children visited the prison, Selsor played a regular part in the tour. From behind bars he shared his life lesson about the consequences of one's actions with the children.
The appointed time nears and the banging becomes rhythmic - quick at first, but slowing now to a steady, dirge-like pace.
The director of Oklahoma prisons, Justin Jones enters. The yellow door shuts behind him. Rather than taking a chair, he is handed a phone, a hotline to the governor's office. Though not far from me, I cannot hear what he is saying. Jones hangs the receiver up, picks up a different phone connected with the execution chamber and tells them to proceed.
It is exactly 6 pm local time. The curtain goes up as guards raise the mini-blinds inside the execution chamber. Selsor's family in front of me gasps at the sight of him. He is strapped to the bed with his arms padlocked down and covered in a sheet up to his chest. Selsor's pinched eyebrows convey a look between fear and guilt.
The son waves to his father for what turns out to be the last time and reaches for the tissues. The son and sister begin to cry. Selsor lifts his head as much as he can and turns toward his small audience: "My son, my sister, I love you 'til I see you again next time. Be good. Eric, [Selsor's lawyer] keep up the struggle." His eyes scan the viewing room: "I'll be waiting at the gates of heaven for you. I hope the rest of you make it there as well."
He looks at the prison official standing over him and says: "I'm ready." Relaxing back to the bed, he turns his head to the side and focuses on his son.
Though we cannot see it, we all know what is happening now. Two intravenous lines run from Selsor's arms to two holes in a wall about three feet behind his head. From a hidden room, three executioners each press a plunger sending lethal doses into his veins: one with pentobarbital, another with vecuronium bromide and a third with potassium chloride. The executioners are each paid $300 in cash, so no paper trail leads to their identity.
With a tilted head still looking at his son, Selsor's gaze begins to fade, his eyelids half closing. A final breath exits his body with a visible puff from his lips. His body stills, eyes half open and locked on his son. It is roughly 6:03 pm.
The next three minutes pass painfully slowly. No one moves in the death chamber or viewing room. I hear barely perceptible sounds of crying from the row in front of me. A medical examiner in the chamber approaches the bed, checks for signs of life and pronounces Michael Selsor dead at 6:06 pm.
We solemnly return to the media center. Huggins holds a press conference and tells us that the execution did not bring closure or the kind of justice it seems she was seeking, but it is easy to see her relief from the death of Selsor. The ultimate boogeyman in her mind was finally gone.
In time a death certificate will be issued from the state of Oklahoma. For cause of death, it will say Selsor died from a homicide. Though it took nearly four decades to find its target, it is clear now that the trigger Selsor pulled that fateful day in 1975 ended not only Chandler's life, but his own as well.
Execution Rock. My favorite place to watch a sunset -- Execution Rock, Long Island Sound. I tried to HDR this one, and did not like it at first, but on a second look though I should share it
04 Mar 2004, Petit-Goave, Haiti --- A Haitian, suspected of being a multiple assassin for President Jean Bertrand Aristide's Lavalas party, is stoned in Petit-Goave, some 50 kilometers south of Port-au-Prince, three days after the departure of Aristide. The man was arrested by armed citizens of Petit-Goave who proceeded to stone him and then burn him alive. --- Image by � Daniel Aguilar/Reuters/Corbis
Apologies in getting these photos up so late in the day...
An Entergy crew (the local power company) was seen working at the power poles along the south side of the Hernando Millennium Kroger just after noon on Monday, September 26, 2016: the planned day for the Kroger's demolition to start. Not sure if this was a planned delay, or somebody just suddenly thought it might not be a bad idea to remove live wires from the building before starting to demolish it :P
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Kroger, 2001 built, Commerce St. at Mt. Pleasant Rd., Hernando, MS
Germans and Austrians pose around men that have been hung.The guard in the background is Austrian so I suspect these are more executions by the Austrians.The reverse appears to reference the French, but I doubt this photo was taken in France.
His execution was an hour away. Not much time to think through his mistakes, but Cazzmir managed. . . .
For more photos and the full story, go here: www.mocpages.com/moc.php/411467
Here is a picture I took in Vienna around 2010 when I was still quite new in my New city... Yes I still hadn´t got my painting boxes so and we just rented a flat, but I had a camera and wanted to get to knows everything about my new city... so I took long walks and photographed...
Peace and Noise!
Mushroombrain the anthropomorphizator
...
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Café Frequenters Episode 248
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Hello Dear Lisa my tiny skunk and friend!
...Imagine this, we both escaped The Grasp of the dull yellow and grey-blue monsters grasp...
...oh wait, pinch me or am I dreaming, we don´t have to imagine it... we did it we got away... Me here in Vienna and you in paris and so did Mr. White, we where the ones who got away before the zombie-machine turned us dull and grey...
...sometimes it makes me cry, that is when I pinch my arm and find out that I am not dreaming while enjoy a cuppa on some café and hear people debating, laughing and yes.. they live...
sometimes It makes me cry of joy... I will never go back to that prison...
Loads of Love from sunny Vienna!
/ Johnny escaper of destiny