NEW CHARACTER ALERT — Introducing Pallis, from Forgive Durden's Razia's Shadow. Pallis is the Crown Prince of the Dark, son to King Orionis and brother to Adakias. He is a study on The Resenter, The Dutiful Son, Forced into Evil, and more.  His face claim is Jonathan Rhys-Meyers and he is currently a secondary muse. Feel free to learn more about him on my Carrd.

KING ORIONIS: TAG DROP.

-> [ abel ]: 😂😂OMG 😂 you’re so FUNNY 🤣 🤣 so quirky 👉👈 🤪 so different 🤩absolute crackhead energy 🤪🤪 comedic genius🧠 😂 I literally can’t ❌ breathe 😭 i’m crying dude 😭😭 that was so hilarious 😆 u really got the whole squad laughing 👨‍👩‍👧‍👦😂👩‍👩‍👦‍👦😂👨‍👨‍👧‍👦 high IQ comedy 🧠🧠 how’d you come up with that 🧐😂 really original work 😂 never seen 🙈 or heard 🙉 anything like that before 😂 😂 😂 great 👍 job 👍👍 keep up the funnies 👑🤣👑 i love you 💕 😘 you’re my inspiration 🤩🤩🤩 if only i were as funny 😄 or smart 🤓 or cool 😎 as you 😔 but its whatever I’ll continue to watch 👁👄👁 your content 🎥🤳 because it ❌NEVER EVER❌ fails to make me laugh 😂😂 thank you 🙏 for existing 😇 and doing what you do ❤️❤️

── 𝐔𝐍𝐏𝐑𝐎𝐌𝐏𝐓𝐄𝐃 𝐈𝐍𝐓𝐄𝐑𝐀𝐂𝐓𝐈𝐎𝐍𝐒 ── MODERN VERSE

[ 9:12pm Abel -> Eve ]:

[ 9:12pm Abel -> Eve ]: hey there 😃😊👧buddychum 😁pal friend 🌸🌸buddy🌸🌸 pal 🌻chum bud ❤friend❤fella 👦bruther👦🇮🇹amigo🇮🇹 pal 😀😀buddy friend 😜chummy😜🍆chum 🍆chum 😛pal😛😛 i don't mean to be👿👿 rudemy 😋😋friend😎😎😎 pal 🏠home🏠 slice 🍞🍞bread slice 🐶dawg🐶 but i gotta ⛔⛔warn⛔⛔ ya if u take 🔢🔢one🔢🔢 more 🍦🍦diddly🍧🍧 🚫🚫darn 🚷step👣 right ⬆there⬇ im 🚶going🏃 to 💪have💪 to diddly darn 💔snap💔 ur neck and 😜wowza😜 wouldn't that be a😭 crummy😭 ↩juncture↩, huh? ❓❗❓❗do yuo want that? ❓❗❓❗do 💫wish🌟 upon 👦yourself👦 to come ➡into➡👊physical👊 🌟experience🌟 with a 💥crummy💥 juncture? 💢💢because 🙈friend🙉 buddy 😺chum 😸friend 😻chum 😽pally 😊pal chum 😀😀friend if you ▶▶keep this ⬆⬆up 😺😺well 😸😸gosh diddly darn🙀🙀🙀 i just might🔚🔚 have to get 💀💀💀💀not so friendly 💀💀💀with 💔u💔 my 😄😃friendly ❤💚friend 💜💙💛friend 😜😛pal friend 😙😀buddy 😎😎chum 😋😋pally 😆😆friend 😏😏chum😊😊 buddy

Euthanasia and Assisted Suicide: How to Better Understand God's Timing

Introduction

The topic of euthanasia and assisted suicide is a controversial one, often evoking strong emotions and differing opinions. In today's society, we are faced with the difficult question of whether or not to end a life that is suffering. As Christians, it is important for us to understand and articulate our stance on this issue, guided by biblical teachings and our faith in God. In this article, we will explore the Christian perspective on euthanasia and assisted suicide, examining the biblical foundations, the role of palliative care, ethical considerations, global perspectives, and promoting ethical alternatives. By understanding this topic in light of our Christian beliefs, we can engage in meaningful discussions and offer hope and support to those facing end-of-life decisions. Biomedical ethics plays a crucial role in the debate surrounding euthanasia and assisted suicide. It provides a framework for evaluating the moral implications of these practices and helps guide decision-making in healthcare. One of the key ethical considerations in this debate is the principle of autonomy. Advocates for euthanasia and assisted suicide argue that individuals should have the right to make decisions about their own lives, including the choice to end their suffering. They believe that respecting autonomy is essential for upholding human dignity.

Biblical Foundations of the Sanctity of Life

The Christian stance on euthanasia and assisted suicide is deeply rooted in the biblical belief in the sanctity of life. In Exodus 20:13 (KJV), the commandment "Thou shalt not kill" speaks to the value of every human life. Similarly, in Job 14:5 (KJV), it is stated that "Man's days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass." These verses emphasize that life is a precious gift from God and it is not our place to end it prematurely. In today's society, there are many debates surrounding euthanasia and assisted suicide, with some arguing that it is a compassionate choice for those suffering from terminal illnesses. However, as Christians, we must remember the biblical teaching that all life is sacred and should be protected. Furthermore, the concept of the sanctity of life also extends to the belief that every individual has inherent worth and dignity, regardless of their physical or mental state. This aligns with the Christian value of compassion and caring for the vulnerable. As we navigate the complex issues of end-of-life care, we must always remember the biblical foundations of the sanctity of life and trust in God's timing for life and death. This belief offers comfort and hope, even in the face of difficult decisions.

Palliative Care and Christian Values

Palliative care is a form of medical care that focuses on providing relief from pain and symptoms for patients with serious illness. It has increasingly become an important part of modern healthcare, not only for its effectiveness in managing physical symptoms but also for its alignment with Christian values. In line with the sanctity of life, palliative care recognizes the inherent value and dignity of every human being, regardless of their health status. It promotes a compassionate and holistic approach to care, addressing not just physical needs but also emotional, spiritual, and social needs. This aligns with the biblical teachings of caring for the sick and vulnerable (Psalm 34:18 KJV and 2 Corinthians 1:3-4 KJV). Furthermore, palliative care offers alternatives to euthanasia and assisted suicide by providing patients with the best possible quality of life until their natural death. It acknowledges that life is a precious gift from God and that every moment, even in the face of suffering, holds value and purpose. This approach is in contrast to the belief that death is the only solution to end suffering. As Christians, we are called to show compassion and love to those who are suffering, including those who are facing the end of life. Palliative care enables us to fulfill this calling and uphold the sanctity of life until the very end. It is an ethical and compassionate choice that aligns with our beliefs and values.

Ethical Considerations in Entrusting Life and Death to God

Entrusting life and death to God is a fundamental belief in the Christian faith. In an age of medical advancements, it is important to consider the ethical implications of these advancements in relation to the sanctity of life. As Christians, we believe that God is the giver and taker of life and that He has a perfect plan and timing for each of us. This belief can be seen in Ecclesiastes 3:1-2 (KJV) which states, "To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die." However, as medical technology advances, the ability to prolong life or end it becomes a complex ethical issue. It is important for Christians to trust in God's timing and to consider the implications of playing God through interventions like euthanasia and assisted suicide (Romans 14:8 KJV). While some may argue that these interventions can alleviate suffering, it is crucial to remember that God can use suffering for a greater purpose and that our faith is tested in difficult times. As Christians, we must remain steadfast in our belief in the sanctity of life and trust in God's plan for each individual (1 Peter 4:19 KJV).

Legal and Ethical Frameworks in a Global Perspective

When it comes to the discussion of euthanasia and assisted suicide, it is important to consider the legal and ethical frameworks that exist around the world. These frameworks can greatly influence the way in which these issues are approached and addressed. In some countries, euthanasia and assisted suicide are legal and regulated, while in others they are strictly prohibited. This variation in laws and regulations can often reflect cultural and religious beliefs. For example, in countries with a strong Christian influence, there may be stricter laws against these practices due to the belief in the sanctity of life (Rom 13:1 KJV). Furthermore, ethical considerations must also be taken into account when discussing euthanasia and assisted suicide. As Christians, we are called to value and protect life as it is a gift from God. This can conflict with the idea of intentionally ending one's life, even in the face of suffering. However, it is important to remember that each individual's situation is unique and should be approached with compassion and understanding (1 Pt 2:13-17 KJV). In light of these legal and ethical complexities, it is important for individuals and governments to consider and promote ethical alternatives to euthanasia and assisted suicide. This can include providing resources for palliative care and promoting discussions on end-of-life care within communities (Hebrews 10:24-25 KJV). By doing so, we can uphold the Christian value of respecting the sanctity of life while also offering support and compassion to those facing difficult end-of-life decisions.

Promoting Ethical Alternatives and Christian Outreach

In addition to discussing the Christian stance on euthanasia and assisted suicide, it is important to promote ethical alternatives and engage in Christian outreach on this sensitive topic. As followers of Christ, we are called to offer hope and support to those facing end-of-life decisions, and to promote ethical options that align with our faith. One way to promote ethical alternatives is through education and discussions. This can include researching and sharing information on palliative care and other compassionate end-of-life care options. We can also encourage others to participate in these discussions and offer resources for individuals and families facing these difficult decisions. Christian outreach can also play a crucial role in promoting ethical alternatives. By sharing the message of hope and comfort found in Jesus, we can help individuals and families facing end-of-life decisions to see their value and worth in God's eyes. Through prayer and support, we can walk alongside those considering euthanasia or assisted suicide and offer them guidance and comfort in their time of need. We, as Christians, are called to be a light in the world and to show compassion and love to those around us. By promoting ethical alternatives and offering Christian outreach, we can fulfill our duty to spread the message of hope and dignity for life in the face of difficult end-of-life decisions.

Conclusion

In conclusion, the Christian stance on euthanasia and assisted suicide is rooted in biblical teachings on the sanctity of life, the importance of palliative care, and the trust in God's timing for life and death. While there may be varying legal and ethical frameworks around the world, as Christians, we are called to promote ethical alternatives and offer hope and support through Christian outreach. It is crucial to continue educating ourselves and engaging in discussions about end-of-life care, while ultimately seeking guidance from God and others when facing difficult decisions. Let us remember the words of James 5:16, "The prayer of a righteous person has great power as it is working." May we pray for wisdom and compassion in all matters of life and death. Join the Realty Banker Network and stay ahead of the competition. Connect with us on Youtube, Facebook, Instagram and Twitter. We hope to see you there.

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⭐️ for the director's cut ask!

Alright, so here’s the thing. @tree-scapes  suggested I do the Korkie, Luke, and Qui-Gon fic (but that’s cause she’s on a Luke thing, right now, quite understandably, and I’m benefitting from her DinLuke fic! - mind your tags) and anyway, I remembered WAIT -

I have three UNRELEASED LULLABIES I wrote for the Korkie, Anakin, Obi-Wan and Qui-Gon fic, No Single Effort 

So we’re gonna do that one instead, otherwise these will just languish, and I spent at least twenty minutes on them.

Firstly, that fic was written for @anakin-skywalker-is-my-hero who was anxious about a world where Anakin and Korkie coexisted in the Jedi, and I wanted to try and persuade them of how that balance would work.

I...did not. Because I got distracted. I meant for it to be very much Obi-Wan and Anakin centric, but the problem was, the Spotify song chosen was a children’s lullaby (What If? By Sharon, Lois, and Bram, but I think it’s sort of an everyone song), and I had a coinciding revelation that Anakin and Korkie are only max three years apart, and I realised that...the story was gonna be about them.

For the record, I imagine that once grown, Anakin and Obi-Wan and their magnetic souls DO pull them together as brothers, while Korkie is a softer, more civilised sort, and gravitates to the more grounded serenity of Qui-Gon (who absolutely spoils him in a way he feels he cannot spoil Anakin, as his padawan). Maybe one day I’ll get around to showing this!

But in the meantime, here are the lullabies:

1. MANDO’A 

This is basically a Mandalorian adaptation of the Spotify song...in Mando’a and Basic

Buir, buir! te ik'aad pir'ekulor te ik'aad pir'ekulor par gar a te kar cuyir dar teh te kebii'tra bal Ni dar'taylir tion'jor o meg, o meg, Kelir Ni vaabir? Pirusti ik'aad, sushir at te woor sa bic calls gar gai bal jorir Nau teh gar sur'haaise at tracyn te ne'tra kar o pehea ibac kar Kelir dral

Mommy, mommy! The baby’s crying Crying in the cradle for you to come But the sun has gone from the sky And I don’t know why Oh, what, oh, what shall I do?

Then baby, listen to the wind As it calls your name And carries light from your eyes To reignite the darkened sun Then how that sun will shine.

There are six more verses, so um...yeah.

There is a brief reference to Korkie correcting the way Anakin sings this song, and that’s because I wanted to reference the idea that Mandalorian lullabies are similar to Maori oriori, and is meant to be memorised and repeated. It’s much more recitative than modern Western lullabies. But since it’s also based on a modern Western lullaby, I also tried to incorporate traditional Scottish songs. These are difficult to find in any truly ancient way because Scotland like, ain’t super great for records. And the Picts have, um, pretty nearly none. But many old lullabies from the area have pretty depressing lyrics, and so I thought this sadder kinda theme fit well to combine the two.

I watched this documentary on YouTube as my main source, and it’s really beautiful.

2. HUTTESE

So, Huttese. This is Anakin’s native language, and like, I know it’s supposedly Polish (?) and stuff, but my family is Jamaican, and to me it’s always sounded vaguely like Patois, so...I borrowed a Jamaican folk song called Carry Me Ackee, Go To Linstead Market, and, again, basically translated it nearly directly.

Koose mi pallie tah Pika gatu nopa wuipui wud dwana Koose mi pallie tah Pika gatu nopa wuipui wud dwana Chaska, chaska! Mana a mika Ki tuto, ki malia tuto Chaska, chaska! Mana a mika Ki tuto, ki malia tuto.

Carry my pallie to Pika market Not one wuipui to buy Carry my pallie to Pika market Not one wuipui to buy Stars, stars! Nothing to eat This night, this long night. Stars, stars! Nothing to eat This night, this long night.

And here’s Miss Lou singing the original.

3. JEDI

The Jedi lullaby. It’s based on Star’s Lullaby from Peter & Wendy, the musical by Johnny Cunningham I just...love this lullaby, and I was immediately struck by the play of light and dark in the lyrics. The dark is made comforting, and safe.

And I thought that was really interesting for the Jedi…

And since so many lullabies carry arcane or bizarre old proverbs or morals, I was intrigued by the idea that this traditional Jedi lullaby might present the dark as something not to be feared, but in a natural balance with the light (which, like, hc is how I truly think the Jedi are meant to/actually do conceive of the dark...but you know, Palps...proximity...trauma…experience. You feel me?)

But who would just love old, forgotten things? Qui-Gon.

And who would love the tradition in them? Obi-Wan.

So here are the Jedi lyrics.

The dark is deep, and it surrounds you Just as a cloak of endless night But high above, the stars watch o’er you Burning long, and burning bright Forever light, forever light

We walk this path, alone together But by your side, I’ll ever be That even when I’ve gone forever I’ll stay with you, in memory Forever light, forever light.

And here is the Original Song

(Alsothetitlecomesfromthequote:  'There is no single effort more radical in its potential for saving the world than a transformation of the way we raise our children.' - Marianne Williamson)

Healthcare context in Poland

Poland’s healthcare and belief systems consist mainly of supernatural, scientific and holistic approaches. Poland is a predominantly Catholic country so many of their worldviews reflect ones of the religion’s. Pain and illness is believed to be a punishment from god. Poles traditionally have a strong work ethic and will try to tough out most illnesses or injuries. It is rare for someone in Poland to miss work unless the medical issue is very serious.This reflects Polish culture's values of hard work in Poland. According to Umass Chan Medical School, “Self-care treatments are applied before seeking medical help”. An initial response to a pole getting sick would be to try herbal and folk remedies before going to a doctor. If that person remained sick over a period of time, they would eventually seek medical help as a last resort if holistic practices didn’t work.

`Different cultures have different worldviews of death and its impact on their own individual societies. In Poland, their views of death mostly come from a modern Catholic worldview. Death is perceived as a natural progression of life where the soul will leave the body for an after life. There are many cultural items and decorations that are used after someone passes away. These items are used to ensure the soul that is passing away from our earthly world will have a safe trip to heaven. Umass Chan Medical School states, “ Special needs include rosary, statues, candles, and sometimes a priest for prayer”. A deceased person’s family will continue to pray for their fallen loved one in hope Jesus forgives them and allows that person into the kingdom of heaven. The Catholic religion is deeply rooted in forgiveness, so families of the dead will hope their prayers will be answered. They also do this to put their own minds at ease and not live in fear that one of their loved ones is being tortured in the after life. Funeral practices align with the typical Polish Catholic view. Funeral services can take place weeks after the death of the person. A priest is usually there at the funeral service to read some bible verses and bless the deceased person on their new journey. Cremation is also becoming more popular and is acceptable in Poland as well. 

`My Initial advice to a friend working with me for a health care center in Poland would be to study up on the culture. This seems like an easy answer but knowing how Polish culture functions will give you insight on how to deal with people from a culture different than your own. Around 93% of Poland is Catholic, so a lot of their health views may involve prayer and other religious ceremonies as treatment. This can be common in the United States but Poland is a far less diverse country than the U.S., so this kind of treatment may be more common. Also, Poland prides itself on their toughness, so if a person comes into the doctors, it is expected that they have tried at home remedies first. After holistic approaches have failed, Poles will refer themselves to get actual medical help. This tells me that if a Pole goes to the doctor they must be really ill for a sickness to affect their busy work week. This background knowledge helps two people from two completely different cultures meet in the middle when it comes to communicating needs. 

Works Cited

Cultural approaches to pediatric palliative care in Central Massachusetts: Polish. Resource Guides. (n.d.). Retrieved April 10, 2022, from https://libraryguides.umassmed.edu/diversity_guide/polish#:~:text=There%20is%20a%20belief%20in,applied%20before%20seeking%20medical%20help. 

Can Technology Save Surgeons?

For a long time the foremost concern in my mind was the future of surgeons and the profession of the surgeon. I don't have the answer for that. But I do know that the ones we've lost have left a very large vacuum. I fear that if we don't do something, surgeons could be a thing of the past. The difficulty is the poor prescribing practices we're seeing in some hospitals and too many times that we see the neglect of the palliative care physicians and the family doctors, the cancer patients are forgotten. They get swept under the rug, overlooked, sidelined, or simply not given the attention they need. Technology to me is an ongoing journey. As time goes on it becomes more real, you need to integrate new technologies into our system so that you're not just sticking the technology in the past but you're also incorporating the history into the modern day. It's called integration. I think that's an ongoing conversation. Technologists are constantly trying to better our human systems. Not only that, but as technology continues to evolve and improve, so will we. I'm talking about survival rates, ability to access different kinds of equipment, and advancing technologies like Robotic Operating Theater Systems. There are so many advances happening today that it's a challenge to keep up with them all. And because there's such a large, robust set of surgical staffs, who are now trained in the new technologies, the time to adapt and respond is here. You need to have the complete medical team who are well versed in these new technologies, equipped to help your patient have a successful surgeon that will care for them while their body heals. Most importantly, you need to have the technology that will best support your plan and goalsfor your patient and/or your system. Do you have one? The surgeon you have, the training you've had, and the skill set you bring to the table all contribute to how you perform and the level of care you provide to your patients. Without these things, and the right mix of them, you have the possibility of being overwhelmed with medical practices. Often you might just be doing the same things over again. With all of the new changes coming down the line, there's a new, modern day surgeon or physician who has a tremendous chance to be a success. The "cure" isn't in the books or in the armory but you can achieve success through practice. The different things your surgeon does and the fact that you support him are what will have you reach your goal. The technology has come a long way, and it's getting much better all the time. I always loved my career because I could look back and know that I accomplished a lot. I loved being a family physician and being a mentor to other doctors. But at the end of the day, I knew that the work I did was not "I do," but "I'm in service to others." That was true for me and still is. And we're still teaching the next generation how to be a doctor, by teaching them our education and new technology and investing in their future. This is what we all hope for. But technology and change need to come first and we need to be careful that we are not neglecting the people who are in our path. So the next time you're asked what can technology save the modern day surgeon from? Think about the family doctor that you serve, ask yourself, how can technology save the family doctor from that long term problem?

Will Technology Save Surgeons?

If you ask most physicians, they will tell you that surgery will be the best method to remove cancer and other cancers. However, they may also tell you that technology is the best way to handle the surgery. However, what if this is not true? During a surgeon's career, they may have operated on thousands of patients and watched surgeons repair numerous machines, work on every one of them, change several. They may not understand the industry of operating. What if technology will save them time and frustration and save them money? Saving time is not the only thing it will do. Even as technology develops new procedures and equipment, people will need to learn the procedure. When a patient has an operation, the doctor will need to have patience and knowledge to explain the procedure and explain the benefits. Today, many areas of medicine have been growing to handle new equipment. New technologies in surgery and medicine are applied in surgeries and medical technology. New is good. What if there was new technology that would let surgeons save time and money? There is a new computer-aided-design software available to help surgeons perform the entire surgical process in a fraction of the time they spend. Think about it, doctors can reduce their surgical experience by just having a computer graphic of the entire procedure. Most times, they will do more with less. These new computers will allow surgeons to have more control over every step of the surgical experience. They will cut down on the recovery time, have more time to work on patients, and make the surgery more efficient. Although you are being given new and improved surgical options, there will be the same amount of work, and the patient will still get better results. The computers will show the patient's blood pressure, heart rate, body temperature, or any other factors to help the surgeon know what to do during the procedure. It will allow the surgeon to see exactly what the patient looks like at every stage of the procedure. As technology advances, surgeons will use fewer instruments, as well. The new computer will not be able to have mechanical things going on all the time. This new technology will allow surgeons to see more clearly what is going on during the procedure. Once they have seen the procedure performed, and before they finish it, the computer will do a complete assessment of how well the procedure went. Surgery, the medical procedure that is most commonly performed by a surgeon, has become more complicated. As more factors are involved, and as the patient gets older, the idea of needing to do multiple procedures in a few days, weeks, or months has become more difficult. It is important to give the patient an amazing experience. Surgeons will know more about their patients, and surgery will not be as expensive. The computer will allow the surgeon to provide great care. A computer graphic will allow the surgeon to do all the things they cannot do right now. If you are a physician, ask your business partners or your medical facility if you can use these technological options. You will not only save time and money, but you will be able to do much more in less time.

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Religion: Bound by Loving Ties. Jeffrey R. Holland. ACU Sunday Series.

Religion: Bound by Loving Ties. Jeffrey R. Holland. ACU Sunday Series.

https://speeches.byu.edu/talks/jeffrey-r-holland/religion-bound-loving-ties/

True religion, the tie that binds us to God and to each other, not only seals our family relationships in eternity but also heightens our delight in those family experiences while in mortality.

One of my BYU professors of yesteryear—actually quite a few yesteryears—was Edward L. Hart, who wrote the text of a much-loved hymn in the Church. The second verse of that hymn, Our Savior’s Love, reads this way:

  The Spirit, voice

Of goodness, whispers to our hearts

A better choice

Than evil’s anguished cries.

Loud may the sound

Of hope ring till all doubt departs,

And we are bound

To him by loving ties.1

  An omnibus word familiar to us all that summarizes these “loving ties” to our Heavenly Father is religion. Scholars debate the etymology of that word just as scholars and laymen alike debate almost everything about the subject of religion, but a widely accepted account of its origin suggests that our English word religion comes from the Latin word religare, meaning “to tie” or, more literally, “to re-tie.”2 In that root syllable of ligare you can hear the echo of a word such as ligature, which is what a doctor uses to sew us up if we have a wound.

  So, for our purpose today, religion is that which unites what was separated or holds together that which might be torn apart—an obvious need for us, individually and ­collectively, given the trials and tribulations we all experience here in mortality.

  What is equally obvious is that the great conflict between good and evil, right and wrong, the moral and the immoral—conflict that the world’s great faiths and devoted religious believers have historically tried to address—is being intensified in our time and is affecting an ever-wider segment of our culture. And let there be no doubt that the outcome of this conflict truly matters, not only in eternity but in everyday life as well. Will and Ariel Durant put the issue squarely as they reflected on what they called “the lessons of history.” “There is no significant example in history,” they said, “of [any] society successfully maintaining moral life without the aid of religion.”3

  If that is true—and surely we feel it is—then we should be genuinely concerned over the assertion that the single most distinguishing feature of modern life is the rise of secularism with its attendant dismissal of, cynicism toward, or marked disenchantment with religion.4 How wonderfully prophetic our beloved Elder Neal A. Maxwell was—clear back in 1978—when he said in a BYU devotional:

  We shall see in our time a maximum . . . effort . . . to establish irreligion as the state religion. [These secularists will use] the carefully preserved . . . freedoms of Western civilization to shrink freedom even as [they reject] the value . . . of our rich Judeo-Christian heritage.

  Continuing on, he said:

  Your discipleship may see the time come when religious convictions are heavily discounted. . . . This new irreligious imperialism [will seek] to disallow certain . . . opinions simply because those opinions grow out of religious convictions.5

  My goodness! That forecast of turbulent religious weather issued nearly forty years ago is steadily being fulfilled virtually every day somewhere in the world in the minimization of—or open hostility toward—religious practice, religious expression, and, even in some cases, the very idea of religious belief itself. Of course there is often a counterclaim that while some in the contemporary world may be less committed to religion per se, nevertheless many still consider themselves “spiritual.” But, frankly, that palliative may not offer much in terms of collective moral influence in society if “spirituality” means only gazing at the stars or meditating on a mountaintop.

  Indeed, many of our ancestors in generations past lived, breathed, walked, and talked in a world full of “spirituality,” but that clearly included concern for the state of one’s soul, an attempt to live a righteous life, some form of Church attendance, and participation in that congregation’s charitable service in the community. Yes, in more modern times individuals can certainly be “spiritual” in isolation, but we don’t live in isolation. We live as families, friends, neighbors, and nations. That calls for ties that bind us together and bind us to the good. That is what religion does for our society, leading the way for other respected civic and charitable organizations that do the same.

  This is not to say that individual faith groups in their many different forms and with their various conflicting beliefs are all true and equally valuable; obviously they cannot be. Nor does it say that institutional religions collectively—churches, if you will—have been an infallible solution to society’s challenges; they clearly have not been. But if we speak of religious faith as among the highest and most noble impulses within us, then to say that so-and-so is a “religious person” or that such and such a family “lives their religion” is intended as a compliment. Such an observation would, as a rule, imply that these people try to be an influence for good, try to live to a higher level of morality than they might otherwise have done, and have tried to help hold the socio­political fabric of their community together.

  Well, thank heaven for that, because the sociopolitical fabric of a community wears a little thin from time to time—locally, nationally, or internationally—and a glance at the evening news tells us this is one of those times. My concern is that when it comes to binding up that fabric in our day, the ligatures of religion are not being looked to in quite the way they once were. My boyhood friend and distinguished legal scholar Elder Bruce C. Hafen framed it even more seriously than that:

  Democracy’s core values of civilized religion . . . are now under siege—partly because of violent criminals who claim to have religious motives; partly because the wellsprings of stable social norms once transmitted naturally by religion and marriage-based family life are being polluted . . . ; and partly because the advocates of some causes today have marshaled enough political and financial capital to impose by intimidation, rather than by reason, their anti-­religion strategy of “might makes right.”6

  There are many colliding social and cultural forces in our day that contribute to this anti-religious condition, which I am not going to address in these remarks. But I do wish to make the very general observation that part of this shift away from respect for traditional religious beliefs—and even the right to express those religious beliefs—has come because of a conspicuous shift toward greater and greater pre­occupation with the existential circumstances of this world and less and less concern for—or even belief in—the circumstances, truths, and requirements of the next.

  Call it secularism or modernity or the technological age or existentialism on steroids—whatever you want to call such an approach to life, we do know a thing or two about it. Most important, we know that it cannot answer the yearning questions of the soul, nor is it substantial enough to sustain us in times of moral crises.

  Rabbi Lord Jonathan Sacks, formerly Chief Rabbi of the United Hebrew Congregations of the British Commonwealth for twenty-two years, a man whom I admire very much, has written:

  What the secularists forgot is that Homo sapiens is the meaning-seeking animal. If there is one thing the great institutions of the modern world do not do, it is to provide meaning.7

  We are so fortunate—and grateful—that modern technology gives us unprecedented personal freedom, access to virtually unlimited knowledge, and communication capability beyond anything ever known in this world’s history, but neither technology nor its ­worthy parent science can give us much moral guidance as to how to use that freedom, where to benefit from that knowledge, or what the best purpose of our communication should be. It has been principally the world’s great faiths—religion, those ligatures to the Divine we have been speaking of—that do that, that speak to the collective good of society, that offer us a code of conduct and moral compass for living, that help us exult in profound human love, and that strengthen us against profound human loss. If we lose consideration of these deeper elements of our mortal ­existence—divine elements, if you will—we lose much, some would say most, of that which has value in life.

  The legendary German sociologist Max Weber once described such a loss of religious principle in society as being stuck in an “iron cage” of disbelief.8 And that was in 1904! Noting even in his day the shift toward a more luxurious but less value-laden society, a society that was giving away its priceless spiritual and religious roots, Weber said in 1918 that “not summer’s bloom lies ahead of us, but rather a polar night of icy darkness.”9

  But of course not everyone agrees that religion does or should play such an essential role in civilized society. Recently the gloves have come off in the intellectual street fighting being waged under the banner of the “New Atheists.” Figures like Richard Dawkins, Sam Harris, Daniel Dennett, and the late Christopher Hitchens are some of the stars in what is, for me, a dim firmament. These men are as free to express their beliefs—or, in their case, ­disbeliefs—as any other, but we feel about them what one Oxford don said about a colleague: “On the surface, he’s profound, but deep down, he’s [pretty] superficial.”10

  Rabbi Sacks said that surely it is mind-boggling to think that a group of bright secular thinkers in the twenty-first century really believe that if they can show, for example, “that the universe is more than 6,000 years old” or that a rainbow can be explained other “than as a sign of God’s covenant after the Flood,” that somehow such stunning assertions will bring all of “humanity’s religious beliefs . . . ­tumbling down like a house of cards and we would be left with a serene world of rational non-believers,”11—serene except perhaps when they whistle nervously past the local graveyard.

  A much harsher assessment of this movement came from theologian David Bentley Hart, who wrote:

  Atheism that consists entirely in vacuous ­arguments afloat on oceans of historical ignorance, made turbulent by storms of strident self-righteousness, is as contemptible as any other form of dreary fundamentalism.12

  We are grateful that a large segment of the human population does have some form of religious belief, and in that sense we have not yet seen a “polar night of icy darkness”13 envelop us. But no one can say we are not seeing some glaciers on the move.

  Charles Taylor, in his book with the descriptive title A Secular Age, described the cold dimming of socioreligious light. The shift of our time, he said, has been

  from a society in which it was virtually impossible not to believe in God, to one in which faith, even for the staunchest believer, is [only] one human possibility among [many] others.14

  Charles Taylor also wrote that now, in the twenty-first century, “belief in God is no longer axiomatic.”15 Indeed, in some quarters it is not even a convenient option, it is “an embattled option.”16

  But faith has almost always been “an embattled option” and has almost always been won—and kept—at a price. Indeed, many who have walked away from faith have found the price higher than they intended to pay, such as the man who tore down the fence surrounding his new property only to learn that his next-door neighbor kept a pack of particularly vicious Rottweilers.

  David Brooks hinted at this but put it much too mildly when he wrote in his New York Times column, “Take away [the] rich social fabric [that religion has always been,] and what you are left with [are] people who are uncertain about who they really are.”17 My point about “too mildly” is that a rich social fabric, important as that is, says absolutely nothing about the moral state of one’s soul, redemption from physical death, overcoming spiritual alienation from God, the perpetuation of marriage and the family unit into eternity, and so forth—if anyone is considering such issues in a postmodern world.

  In fact, religion has been the principal ­influence—not the only one, but the principal one—that has kept Western social, ­political, and cultural life moral, to the extent that these have been moral. And I shudder at how immoral life might have been—then and now—without that influence. Granted, religion has no monopoly on moral action, but centuries of religious belief, including institutional church- or synagogue- or mosque-going, have clearly been preeminent in shaping our notions of right and wrong. Journalist William Saletan put it candidly: “Religion is the vehicle through which most folks learn and practice morality.”18

  I am stressing such points this morning because I have my eye on that future condition about which Elder Maxwell warned—a time when if we are not careful we may find religion at the margins of society rather than at the center of it, when religious beliefs and all the good works those beliefs have generated may be tolerated privately but not admitted or at least certainly not encouraged publicly. The cloud the prophet Elijah saw in the distance no larger than “a man’s hand”19 is that kind of cloud on the political horizon today. So we speak of it by way of warning, remembering the storm into which Elijah’s small cloud developed.20

  But whatever the trouble along the way, I am absolutely certain how this all turns out. I know the prophecies and the promises given to the faithful, and I know our collective religious heritage—all the Western world’s traditional religious beliefs, varied as they are—is remarkably strong and resilient. The evidence of that religious heritage is all around us, including at great universities, or at least it once was—and fortunately still is at BYU.

  Just to remind us how rich the ambiance of religion is in Western culture and because this is Campus Education Week, let me mention just a few of the great religiously influenced non-LDS pieces of literature that I met while pursuing my education on this campus fifty years ago, provincial and dated as my list is. I do so while stressing how barren our lives would be had there not been the freedom for writers, artists, and musicians to embrace and express religious values or discuss religious issues.

  I begin by noting the majestic literary—to say nothing of the theological—influence of the King James Bible, what one of the professors I knew later at Yale called “the sublime summit of literature in [the] English [language],”21 the greatest single influence on the world’s creative literature for the last 400 years. I think also of what is probably the most widely read piece of English literature other than the Bible: John Bunyan’s Pilgrim’s Progress.

  Five decades after I first read them, I am still moved by the magnificence of two of the greatest poems ever written by the hand of man: Dante Alighieri’s Divine Comedy and John Milton’s Paradise Lost. Certainly the three greatest American novels I read at BYU were Herman Melville’s Moby Dick, Nathaniel Hawthorne’s The Scarlet Letter, and Mark Twain’s The Adventures of Huckleberry Finn—each in its own way a religious text and all more meaningful in my reading of them now than when I was a student on this campus so long ago. So too it is with my encounter with Russian writers, especially Fyodor Dostoyevsky and Leo Tolstoy.

  Then—to name only a handful—you add British giants like George Herbert, John Donne, William Blake, and Robert Browning; throw in Americans like Emily Dickinson, William Faulkner, and Flannery O’Connor; then an American who became British, like T. S. Eliot, and a Briton who became American, like W. H. Auden; and for good luck throw in an Irishman like W. B. Yeats and you have biblical imagery, religious conflict, and wrenching questions of sin, society, and salvation on virtually every page you turn.

  Having mentioned a tiny bit of the religiously related literature I happened to encounter as a student, I now note an equally tiny bit of the contribution that religious sensibility has provoked in the heart of the visual artist and the soul of the exultant musician. [An audiovisual presentation was shown.]

  Brothers and sisters, my testimony this morning, as one observer recently wrote, is that “over the long haul, religious faith has proven itself the most powerful and enduring force in human history.”22 Roman Catholic scholar Robert Royal made the same point, reaffirming that for many, “religion remains deep, widespread, and persistent, to the surprise and irritation of those who claimed to have cast aside [religious] illusion”23—to those, I might add, who under­estimated the indisputable power of faith.

  The indisputable power of faith. The most powerful and enduring force in human ­history. The influence for good in the world. The link between the highest in us and our highest hopes for others. That is why religion ­matters. Voices of religious faith have elevated our vision, deepened our human conversation, and strengthened both our personal and collective aspirations since time began. How do we even begin to speak of what Abraham, Moses, David, Isaiah, Jeremiah, Nephi, Mormon, and Moroni have given us? Or of what Peter, James, John, the Apostle Paul, Joseph Smith, and Thomas S. Monson mean to us?

  It is impossible to calculate the impact that prophets and apostles have had on us, but, putting them in a special category of their own, we can still consider the world-shaping views and moral force that have come to us from a Martin Luther or a John Calvin or a John Wesley in earlier times, or from a Billy Graham or a Pope Francis or a Dalai Lama in our current age. In this audience today we are partly who we are because some 450 years ago, men like Nicholas Ridley and Hugh Latimer, being burned at the stake in Oxford, called out to one another that they were lighting such a religious fire in England that it would never be put out in all the world. Later William Wilberforce applied just such Christian conviction to abolishing the slave trade in Great Britain. As an ordained minister, Martin Luther King Jr. continued the quest for racial and civil justice through religious eloquence at the pulpit and in the street. George Washington prayed at Valley Forge, and Abraham Lincoln’s most cherished volume in his library, which he read regularly, was his Bible—out of which he sought to right a great national wrong and from which, in victory, he called for “malice toward none, with charity for all, with firmness in the right as God gives us to see the right.”24

  So the core landscape of history has been sketched by the pen and brush and word of those who invoke a Divine Creator’s involvement in our lives and who count on the ligatures of religion to bind up our wounds and help us hold things together.

  Speaking both literally and figuratively of a recurring feature on that landscape, Will Durant wrote:

  These [church] steeples, everywhere pointing upward, ignoring despair and lifting hope, these lofty city spires, or simple chapels in the hills—they rise at every step from the earth to the sky; in every village of every nation on the globe they challenge doubt and invite weary hearts to consolation. Is it all a vain delusion? Is there nothing beyond life but death, and nothing beyond death but decay? We ­cannot know. But as long as men suffer these steeples will remain.25

  Of course, those of us who are believers have very specific convictions about what we can know regarding the meaning of those ubiquitous church steeples.

  In that spirit let me conclude with my heartfelt apostolic witness of truths I do know regarding the ultimate gift true religion provides us. I have been focusing on the social, political, and cultural contributions that religion has provided us for centuries, but I testify that true religion—the gospel of Jesus Christ—gives us infinitely more than that; it gives us “peace in this world, and eternal life in the world to come,”26 as the ­scripture phrases it.

  True religion brings understanding of and loyalty to our Father in Heaven and His uncompromised love for every one of His spirit ­children—past, present, and future. True religion engenders in us faith in the Lord Jesus Christ and hope in His Resurrection. It encourages love, forbearance, and forgiveness in our interactions with one another, as He so magnanimously demonstrated them in His.

  True religion, the tie that binds us to God and to each other, not only seals our family relationships in eternity but also heightens our delight in those family experiences while in mortality. Well beyond all the civic, social, and cultural gifts religion gives us is the mercy of a ­loving Father and Son who conceived and carried out the atoning mission of that Son, the Lord Jesus Christ, suturing up that which was torn, bonding together that which was ­broken, healing that which was ill or imperfect, “proclaim[ing] liberty to the captives, and . . . opening . . . the prison to them that are bound.”27

  Because my faith, my family, my beliefs, and my covenants—in short, my religion—mean everything to me, I thank my Father in Heaven for religion and pray for the continued privilege to speak of it so long as I shall live. May we think upon the religious heritage that has been handed down to us—at an incalculable price in many instances—and in so remembering not only cherish that heritage more fervently but live the religious principles we say we want to preserve. Only in the living of our religion will the preservation of it have true meaning. It is in that spirit that we seek the good of our fellow men and women and work toward the earthly kingdom of God rolling forth, so that the heavenly kingdom of God may come.

  May our religious privileges be cherished, preserved, and lived, binding us to God and to each other until that blessed millennial day comes, I earnestly pray in the name of Jesus Christ, amen.

   Jeffrey R. Holland was a member of the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints when this devotional address was given on 16 August 2016 during BYU Campus Education Week.

Click here to download the episode

Smoke Weed. Feel The Pain?

Working 30 plus years in mental health, I am frequently asked about the use of marijuana. Let me start with my unusual story. Having grown up in the 60's and 70's, the height of the free love and marijuana movement, I can honestly say that I have never tried it. At age 52 at the time of writing this article, I am one of only a handful of people that I have ever met, my age who have gone without.

When I was growing up I was led to believe that pot was bad, and the people who did it would never amount to anything. The burnouts as they were called, were lacking ambition. And while I had friends who smoked pot, I was more interested in sports. So, I never really got the appeal. As I got older, I found myself in the minority at almost every event and with every women I dated. Still it never really mattered to me one way or the other.

Fast forward to modern times. I get asked from a professional standpoint at least once a month if smoking pot is bad. Will it lead to addiction? My position is this. In a time where pot is quickly becoming socially acceptable, I see both the pro's and con's. Without going into the benefits or the side effects {yes, there are side effects}, I have seen enough data to believe that it does more good than harm. That said, it really is a discussion you should have with your doctor.

The pot culture has changed over the course of the last 30 years. The medical doctors that I personally know and work along side of once opposed the use of marijuana. At least publicly. With it becoming more accepting in the publics eye, they are more open to speak of the benefits of smoking pot.

Still when asked if smoking pot is harmful, my honest reply is yes, for some. What I tend to see is more and more people are abusing it. Not becoming addicted. But just as some drink a bottle of wine to end the day, others smoke pot. Its becoming more common to light up a joint.

I am seeing far too many people abuse it in the same sense that we as a society abuse prescription pain medication. In other words, when someone has an accident for example, and they are prescribed pain medication and physical therapy, many tend to lean on the medication. With physical therapy they can begin to regain their strength and range of motion, but often pain accompanies that process. So it is more appealing for many to take the medication rather than feel the pain.

This is what I have been seeing with marijuana use. If I can relax by smoking a little pot, verses a more hands on approach to stress reduction, why wouldn't I? Yoga, mediation, exercise or therapy take time. Smoking a joint is more social and requires little internal work. Granted in a palliative care scenario, cancer or some other horrible disease, it does make sense to employ the help of marijuana.

But today far too many people are taking the easy road. And just as antidepressants are among the faster growing {and most over prescribed } medication, many of these people too, are taking medication without working on the underlying issue. We have become a society of work less, expect more. And for so many, marijuana just as prescription medication can deliver.

So today when I'm asked if smoking marijuana is good or bad? My answer is, "go talk to your doctor about it".

Grabs that annoying dumb trust fund baby roughly by the chin.

A huff, a roll of the eyes—He's certain the rough grasp will leave his porcelain white skin blush pink when she lets go.

"Is that really necessary?"

THE USED (2015-2017) LYRIC PROMPTS

@astremourante: "I’ve been standing here."

In the bustling lobby of a high-end downtown hotel, Pallis impatiently taps his polished leather shoe. Dressed in a finely tailored suit and talking animatedly on his phone, he pays little attention to the world around him.

As he continues his heated conversation about mergers and acquisitions, he suddenly finds himself standing next to Amelia and her baby girl, Eleanor, playing with a soft toy as she nestles in her arms.

Her tone is tainted with exasperation when she speaks to him, ignoring that he is on a call. It is true Pallis had summoned her here at a specific time and that he was running about 15 minutes late to that meeting, yet it was hard for him to care. He’s sorry about the little girl and how boring it was to wait at her age, sure, but she had to get some real-world experience sooner or later.

Covering the microphone of his mobile with his thumb and pulling it away, he glances back at Amelia and retorts with no apology or remorse, shrugging.

“You know how it is, darling—Business waits for no one.”

NEW CHARACTER ALERT — Introducing King Orionis, an original character set in the universe of Razia's Shadow by Forgive Durden. Orionis is the King of the Dark and father of Adakias and Pallis, and is a study on Tragic Backstories, Fractured Family Dynamics, The Weight of Duty, and more.  His face claim is Clive Standen and he is currently a secondary muse. Feel free to learn more about him on my Carrd.

PALLIS: TAG DROP.

NEW VERSES:

Modern verse — King Orionis

Modern verse — Pallis

Norse Mythology verse — Pallis

Norse Mythology verse — Adakias

MODERN VERSE — KING ORIONIS

Oren Kasia, also known as "Orionis," is a self-made entrepreneur from Oslo, Norway. Born into a modest family, Orionis possessed a strong drive and ambition that fueled his journey to success. With a natural business sense and a deep understanding of market dynamics, he overcame numerous obstacles to build his empire. He's revered as a charismatic and influential leader, capable of envisioning long-term goals and inspiring others to join him. As a father, Orionis instilled in his children the values of hard work, perseverance, and the importance of upholding the family legacy, grooming his firstborn, Pallis, to ultimately inherit their prosperous business empire. While Orionis admires Pallis's intelligence and potential, he struggles to comprehend his son's desire for individuality and deviation from the path he set for him. Similarly, his relationship with his youngest son, Adakias, is strained. Orionis finds it difficult to understand Adakias' unconventional lifestyle and rebellious nature, particularly his nomadic lifestyle and rejection of societal norms, concerned about his son's financial stability and questioning the long-term viability of pursuing a career in the arts.

MODERN VERSE — PALLIS

Peter Kasia, also known as "Pallis", is a businessman who was born into a wealthy family in Oslo, Norway. Destined to inherit a vast business empire, Pallis was groomed to take over the family business and carry on the legacy of his successful parents from an early age. Growing up in privilege, Pallis struggled to find his identity and purpose amid the weight of societal expectations, and while he possessed the natural intelligence and charisma necessary for the job, he felt stifled by the pressures of conforming to his family's high standards and the responsibilities of his future role. As he grows older, Pallis finds himself increasingly drawn to the allure of power and influence beyond his family's business, seeking opportunities to establish his own identity outside the shadow of his parents.

NORSE MYTHOLOGY VERSE — PALLIS

Commonly known as Pállis, Pallis is the brave and noble son of Tyr, the god of war and justice. He was born with a fierce sense of honor and a deep understanding of the ways of battle, destined to become a warrior of great renown. From an early age, Pallis admired his father's unwavering commitment to justice and his skill in combat. He trained rigorously under Tyr's guidance, honing his swordsmanship and tactical prowess, and their bond as father and son was forged on the battlefield, where they fought side by side. Pallis, like his father, possesses a strong sense of duty and an unyielding moral compass and is dedicated to upholding the laws of the gods and defending the innocent from harm. His loyalty to his family and people is unshakable, and he becomes known for his unwavering determination and sense of justice.

NORSE MYTHOLOGY VERSE — ADAKIAS

Adakias is the enigmatic and free-spirited son of Tyr, the god of war and justice. Born with an inherent sense of adventure and a thirst for knowledge, he possesses a unique connection to the realms of magic and mystery. As the son of Tyr, Adakias inherited his father's warrior spirit and sense of duty. Still, his path diverged from the traditional way of a warrior that was taken by his brother Pallis. Instead, his journey was marked by a relentless quest for knowledge and a deep fascination with the forces that shape the realms. While his unconventional path may initially raise eyebrows among the gods, Tyr, as a loving and understanding father, supports Adakias's pursuit of his true calling. He recognizes his son's unique gifts and encourages him to follow his path. As Adakias traverses the realms, his adventures intertwine with tales of ancient magic and forgotten legends. He becomes a bridge between the realms of mortals and gods, embodying the spirit of exploration, discovery, and the search for hidden truths. Adakias, as a sage, adventurer, and keeper of knowledge, becomes known for his unique perspective and unwavering curiosity.