#mere political reform will not cure
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By now, a majority of Autism researchers and clinicians are aware that the existing assessments for Autism are profoundly flawed.
They know the standard evaluation of Autism is sexist, with assessors excluding women for reasons like wearing makeup, having a boyfriend, being superficially polite, or not being fixated on suitably ‘masculine’ topics like ancient Roman history or barometric pressure.
They know Autism evaluations are racist, deeming Black Autistics “oppositionally defiant” or even “borderline” rather than acknowledging any social alienation or sensory pain they’re experiencing, and believing they must be overstating the difficulty they face in moving through the world.
And they certainly know that conventional Autism measures weren’t designed with adult Autistics in mind. Many of us are still asked to make up stories based on paintings of frogs in a toddler’s picture book, when we sit down for assessments at age 20, or 30, or 45 — because all the evaluation methods were written for young kids.
The data has already proven the far-reaching consequences of using such shoddy measures of Autism. People of color, gender minorities, older adults, and women are diagnosed at later ages, and also go undiagnosed at massive rates.
A growing population of scientists are admittedly interested in fostering a new literature of what they call “patient-driven” Autism research, but they never stop thinking of us as mere patients, the passive receivers of care rather than the leaders of communities and political movements who are the ought to be the primary authors of the studies about us, and the sole determinants of what our desired outcomes should be. Even when they observe that their work could benefit from a greater Autistic perspective, researchers do so from closed rooms, filled with other professionals who are largely not Autistic, wondering amongst themselves what it is that we want instead of learning to quiet their voices and follow our lead.
Though many basically well-intentioned Autism researchers believe that Autism assessments need reform, what neurodiversity really needs is to abandon the diagnostic process altogether. If Autism is a benign, neutral, naturally occurring form of human difference that requires acceptance rather than a cure, then there’s no need to diagnose it as if it were a sickness. And if hundreds of thousands of Autistic women, people of color, queer people, and older people have been able to give a voice to ourselves and find one another without having ever been given a label by a professional, then improved professional labeling is not what we need.
Autistic self-realization is the future of Autism assessment. We hold the collective wisdom, organizing ability, insight, and political power to define who we are. No authority figure should have to sign off on our identities.
Because psychiatrists fail to diagnose such a large percentage of the Autistic population, many Autism researchers now accept self-identified Autistic adults within their subject pool. Within the peer-reviewed journal Autism in Adulthood, self-realized Autistics often make up the bulk of the participant sample, and they have repeatedly been found to be indistinguishable from their formally diagnosed peers.
A growing body of research now also considers the presence of Autism-spectrum traits as qualifying for inclusion in many Autism studies. The data makes it quite obvious that Autistic people exist within all human groups, spread all throughout the world, and that a great many people have experiences in common with us who have not been formally diagnosed. This itself reveals that a formal diagnosis is hardly necessary, and that a psychiatric paradigm of accepting self-identification is inevitable. The researchers are increasingly already doing it.
You can read the full essay for free (or have it narrated to you!) at this link.
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As promised, here is an analysis of these two specific words ("terminal illness") in Theresa's letter to Kal'tsit, and Kal'tsit's subsequent reaction to them.:
(from Theresa's letter to Kal'tsit)
First off, let's talk about Kal'tsit's reaction to this line, but before we can do this, we have to talk about a piece of context that's necessary to understand everything, which is that Theresa had intended for the letter to be found and read by Kal'tsit at a time where the dust had settled and things were at peace. However, Kal'tsit, being the all-knowing catgirl she is, found the letter almost immediately and read it while the fallout from Theresa's death/the collapse of Babel was being resolved. At the time Kal'tsit read it, she didn't really have the proper time to process her grief, and was in a very very different mindset than what Theresa had intended when reading the letter. Keep this in mind throughout the analysis, since it's a decently relevant background detail. I've talked more in depth about this detail in a previous post.
Another important piece of context (and this part is sort of speculative and a lot of it is specifically the way I interpret things, and feels somewhat less "directly supported by canon" than most of the rest of this post), is that towards the end of her life, Theresa is quite a bit more sorrowful. At this point, she has been forced to flee her home, she's been turned against by those who were close to her, the Kazdel civil war has been going on for a while and there's not really any end in sight. By the time she's written the letter, she's sort of accepted her fate, that for this to end in a way that is acceptable for her, she must die and leave those she loves behind. For the most part, Theresa's letter to Kal'tsit is one that still has her signature idealism and hope for the future, however, I'd argue that there's a few parts, especially the line about her having a "terminal illness," where we can see this fatalism sort of leak through. To Theresa, perhaps it was always fated to end like this, one way or another, because she is, after all, a patient living with an uncurable, terminal disease.
Now, let's talk about how Kal'tsit reacts to this:
(From Kal'tsit's 3rd file. The context for this is that Kal'tsit is reforming Babel into Rhodes Island basically immediately after Babel's fall/Theresa's death.)
Kal'tsit's reaction to this line seems sort of unusual or uncharacteristic, especially given just how much she believes in Theresa and everything she said and stood for (which Kal'tsit herself acknowledges here.) She is clearly greatly affected by what Theresa said, to the point where it seems that she's almost desperate to prove that Theresa was wrong. We'll come back to this later.
Now, let's examine the concept of "terminal illness" in a literal sense, and how it relates to Kal'tsit's role as a doctor (once again, interpreted in a literal medical sense).
(From right before the Bird Mephisto fight.)
Kal'tsit, as a doctor, believes that purely medically speaking, there is no such thing as an uncurable or untreatable disease. To her, even conditions like Oripathy which seem untreatable are (to quote Kal'tsit's 3rd file) "waiting for the day they can be cured to come," and therefore not something a doctor should ever use as an excuse.
However, this is Arknights, and the concepts of "medicine" and the role of "doctor" have meaning far beyond just their literal, medical sense; "medicine" as a concept is also a metaphor for many of the more overtly political themes we see in Arknights. Like Aak explains (while simultaneously calling you "my dude"), the concept of "medicine" goes far beyond merely just "treating patients":
By itself, the concept of medicine is sort of reactionary, in that the doctor aims to treat the symptoms and disease and harm done to people, but that alone doesn't do anything to address the systems that cause them and can often serve to reinforce them. To people like Kal'tsit and other Rhode Islanders, it is part of their duty as doctors to proactively fight against injustices and dismantle the systems that perpetuate those injustices. This is why Rhodes Island, despite being ostensibly a medical organization (and they are one!) is also very willing to get involved in political matters (which you can see in basically every storyline and event in which Rhodes Island as an organization appears in.)
(Kal'tsit says this right after the previous Bird Mephisto passage)
In particular, one metaphor Kal'tsit really likes to use is to compare hatred to a disease. (The most prominent example of her saying this is during the flashback of her invasion of Kazdel in chapter 11, so it feels a little weird/perhaps a little out of context to use this as an example, but despite that I think that comparison does encapsulate her worldview well.) To her, her missions of protecting the lives of those that live on Terra, treating illness, and dismantling the ways in which people are oppressed and exploited are really one and the same.
If you pay attention to some of the things Kal'tsit says, you'll probably notice the perspective she has on the concept of "fate":
(This appears in Kal'tsit's conversation with the Doctor after the Bird Mephisto encounter.)
To Kal'tsit, the concept of fate is meant to be "shattered," as we see her say in this conversation that she has with Outcast in a flashback in Chapter 9. (I don't believe it's ever outright stated that Kal'tsit was the one talking to Outcast here, but I'm like 90% sure it's her.)
(This is once again from the conversation with the Doctor before the Bird Mephisto encounter).
The existence of life on Terra is very precarious, in many cases, it's a continued struggle for existence that is liable to go awry and must be actively protected. In many ways, the struggle for existence itself on Terra, a world filled with hatred and prejudice, even as many disasters threaten to destroy everyone, is just another form of that struggle against fate and inevitable death that Kal'tsit talks so much about. For Kal'tsit, to struggle against fate is really what is at the center of being a doctor. It's a refusal to allow fate to take its course for Oripathy to claim the lives of more people, it's a refusal to allow hatred to divide those that should be united, it's a refusal to allow the greed of those in power to use others to their own ends, and it's a refusal to allow the existence of life on Terra, which itself hangs on by a thread, to be extinguished.
Now, going back to the "terminal illness" line (because this post was in fact meant to be an analysis of that line.):
One of the reasons why Kal'tsit is so affected by that line is because she interprets it as Theresa having a moment of despair when faced with her death, and perhaps in that despair, entertaining the notion that perhaps Oripathy will never really be cured and its effects will haunt humanity forever, that the cycle of violence will never truly be broken, and the brighter future that they have all fought so hard for may never really be achieved. Another is that she sees the way in which Theresa accepted her own fate, death, and wants to make it so no one ever again has to have the same acceptance of fate and belief that "being infected is a death sentence" that Theresa had. When Kal'tsit reacted to Theresa's "terminal illness" line the way she did, what she was really saying to Theresa was: "No, you were wrong to say that Oripathy was a terminal illness. I will make sure all you fought and struggled and lived and died for will come to fruition and I will make sure no one else will ever have to experience that same despair and acceptance of the inevitability of your death that you had to suffer. If you ever despair or are ever in doubt, I will remind you, and I will be there to witness that better future that you dreamed of for you."
#arknights#kal'tsit#kal'tsit arknights#theresa#theresa arknights#character analysis#when coming up with this post I came to the realization of just how similar patriot and kal'tsit are in many ways and I#kind of want to do a post at some point analyzing that.
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I predicted, in June of [2020], mere weeks after the murder, that all of the alleged “solidarity” from corporate or political “allies” was white bullshit.
I explained that white folks understand (either consciously or not) that the police are there to protect them, their privilege, and their power. I said that white folks are fundamentally willing to sacrifice innocent Black people to the murderous clutches of the police if it ensures their continued supremacy. I wrote:
The system of white supremacy enforced and protected by the American police was not built in a day, and it will not be dismantled in a day. What will people be prepared to do two weeks from now to make the world safer for black people than it was two weeks ago? What will they be prepared to do in two months? In two years?… Already, the infrastructure is in place for this country to ignore police brutality the moment everybody stops shouting about it.
It was an easy prediction to make if you understand the way the white world works. The white public support for the protests dissipated before the summer was even over. The inclusion and diversity programs erected in response to the protests are being torn down with glee by the defenders of white supremacy. Meaningful police reform died in statehouses around the country, in Congress, and on Senator Joe Manchin’s desk. And the news media and Hollywood resumed its regularly scheduled programing of copaganda.
And so, three-and-a-half years after the summer of “no justice, no peace,” we are back to the quiet acceptance of systemic injustice.
A new report from the nonprofit organization Mapping Police Violence shows that 2023 was the police’s most homicidal year on record. The police killed at least 1,232 people last year, the most since the organization began tracking police murders in 2013.
In 98 percent of those cases, the officers faced no charges.
It should come as little surprise that Black people faced the greatest danger from these murderous officers. Black people accounted for 26 percent of the deaths, despite the fact that we are only 14 percent of the population. Indeed, the statistics showed that Black people were 2.6 times more likely to be killed by the police than white people.
But, hey, former Harvard University president Claudine Gay improperly cited some of her sources, so really her appointment was the biggest racial injustice story of the year. Not Tyre Nichols, who was lynched by a group of Memphis cops. Not Niani Finlayson, who was fatally shot by a Los Angeles police officer mere seconds after he arrived on the scene to respond to a domestic violence call she made. Not Leonard Allan Cure, who spent 16 years in prison for a crime he didn’t commit, was exonerated, and was shot to death by police during a traffic stop.
* * * * *
This is the police force white America wants: violent and unaccountable. We cannot even muster enough sustained attention to the problem of police brutality, much less the sustained political pressure to try to fix it.
Whatever else happens in 2024, one thing is certain: The police will kill more people, those people will be disproportionately Black, and nobody will stop them.
Elie Mystal, "The Cops Killed More People in 2023 Than They Had in Years"
The Nation | 11 Jan 2024
#elie mystal#the nation#news#2020's america#us law enforcement is out of control#law enforcement corruption#police violence#black lives matter#if black lives don't matter then no lives matter
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December 23rd 1812 saw the birth of the author and political reformer Samuel Smiles.
Samuel's parents ran a small general store in Haddington in Scotland. After attending the local school he left at fourteen and joined Dr Robert Lewins as an apprentice.
After making good progress with the doctor he went to the University of Edinburgh age 17 to study medicine. While in Edinburgh, Smiles became involved in the campaign for parliamentary reform. During this period he had several articles on the subject published by the progressive Edinburgh Weekly Chronicle.
Smiles graduated in 1832 and found work as a doctor in Haddington. He became a strong supporter of Joseph Hume the Scottish radical politician from Montrose. Hume, like Smiles, had trained as a doctor in Edinburgh.
In 1837 Samuel Smiles began contributing articles on parliamentary reform for the Leeds times and was invited to be the editor deciding to abandon his career as a doctor and to become a full-time worker for the cause of political change. In the newspaper Smiles expressed his powerful dislike of the aristocracy and made attempts to unite working and middle class reformers. Smiles also employed his newspaper in the campaign in favour of factory legislation.
As editor of the Leeds Times, he advocated radical causes ranging from women's suffrage through free trade to parliamentary reform. However, by the late 1840s, he became concerned about the use of physical force by Chartists like Feargus O'Connor and George Julian Harney. Although he seems to have agreed with them that the movement's current tactics were not effective, he also believed that mere political reform would not cure the manifold evils then afflicting society.
In the 1850s he seems to have completely given up on parliamentary reform and other structural changes as a means of social advance and for the rest of his career, he advocated individual self-improvement.
On 7th December 1843, Samuel married Sarah Ann Holmes Dixon in Leeds. They had three daughters, Janet, Edith, and Lillian, and two sons, William and Samuel. In 1845, he left the Leeds Times and became a secretary for Leeds and Thirsk Railway and afterwards for the South Eastern Railway.
In the 1850s, he abandoned his interest in parliament and decided that self-help was the most important item in reform. In 1859, he published his book "Self-Help; with Illustrations of Character and Conduct". In addition he wrote articles for the Quarterly, where in an article on railways, he argued that the railways should be nationalised and that third-class passengers should be encouraged.
In 1866, Smiles became president of the National Provident Institution, but left in 1871, after suffering a debilitating stroke. However, he recovered from the stroke, and eventually learned to read and write again.
In 1875, his book "Thrift" was published. In it he said that, "riches do not constitute any claim to distinction. It is only the vulgar who admire riches as riches". He further claimed that the Poor Law Amendment Act 1834 had been "one of the most valuable that has been placed on the statute-book in modern times".
On 16th April 1904, Samuel Smiles died in London and is buried in Brompton Cemetery.
Shortly before his death, he was reportedly offered a knighthood, which he declined to accept, a man of principals to the end.
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Present condition of this Church
Nevertheless the present condition of this Church may not lessen our sympathy for it. At the time of the downfall of the Byzantine Empire, the proud Western Church noted that Constantinople was taken by the Turks upon the day of the feast of the Holy Ghost. “ Therefore,”
said the prelates of the age, “ it is clear that the Holy Ghost so ordered the downfall of the political power of the Greeks because they obstinately held the belief that the Holy Ghost proceeds from the Father alone and not from the Father and the Son.” It is a measure of the tremendous growth of modern Christian feeling that such folly to-day would blast the mouth that uttered it. But there is reason for a feeling deeper than mere tolerance for the Eastern Church. During centuries of its abandonment by Western Christendom that Church has held to belief in the name of Christ. During centuries arguments which its clergy have lost the power to refute, dazzling splendour of bribes and rewards urged as inducements for exchange of the offence of Jesus Christ for the license of the Prophet of Mecca, oppressions, penalties and blood-curdling threats have failed to lead it to give up its inheritance of faith in Jesus, although its isolation long ago slew hope of deliverance. Such a history must arouse our warm regard. The weakness of this Church is the concern of all Christendom. As when fever is sapping the life of a dear friend, all who can must aid in making possible a cure daily tours istanbul.
The influence of Constantinople
To return to the power of the city of Constantinople to influence all surrounding regions, it must by this time be clear that the message which the city sends out into the country is a message that all evil things are of the natural and irremediable class of evils, and that almost any thing is good and right and wise to do, if a man gets enough of reward for doing it. From the side of the Mohammedan teaching, cumbered as it is with the incubus of such a woman question, little that will tend to the elevation of the people of that vast region may be expected to go out. Nor can the Eastern Church in its present state be a factor in any great movement of reform in the region controlled by the influence of Constantinople.
At the same time the condition of the people of all those regions over which Constantinople holds its magic sway is an abiding menace to the rest of the world. We are even shut out from all chance of commerce in wealthy regions far more accessible than the rising empires of the Pacific by the fact that these people have not similar principles of equity with the West, having had no one to teach them bow to live and improve the conditions of life. We can not afford to ignore the hurt and the danger to the world that grows out of the fact that the peoples of Western Asia have chosen a wrong centre for their aspirations.
If the Eastern Church can ever be brought to its proper work as a Christian church, sending out influences of purity and enlightenment by every caravan, and train, and ship that carries the people of the city to their distant homes beneath the rising sun, conclusive results among all these peoples may be expected. But not until then. Hopes for elevation of the moral and social standards of the masses in Turkey depend upon the discovery of means for arousing the Eastern Church at Constantinople to nobler perspectives of the Christian life. Here is the place to begin missionary work for the backward people of Western Asia. All consideration of the situation leads to the conclusion that missionary effort throughout the region dominated by the great city, and especially effort in the great city itself should be concentrated upon applying wise and kindly stimulus to this venerable Church that it may live and itself take the first steps toward a general renewal of principles in the whole population.
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Present condition of this Church
Nevertheless the present condition of this Church may not lessen our sympathy for it. At the time of the downfall of the Byzantine Empire, the proud Western Church noted that Constantinople was taken by the Turks upon the day of the feast of the Holy Ghost. “ Therefore,”
said the prelates of the age, “ it is clear that the Holy Ghost so ordered the downfall of the political power of the Greeks because they obstinately held the belief that the Holy Ghost proceeds from the Father alone and not from the Father and the Son.” It is a measure of the tremendous growth of modern Christian feeling that such folly to-day would blast the mouth that uttered it. But there is reason for a feeling deeper than mere tolerance for the Eastern Church. During centuries of its abandonment by Western Christendom that Church has held to belief in the name of Christ. During centuries arguments which its clergy have lost the power to refute, dazzling splendour of bribes and rewards urged as inducements for exchange of the offence of Jesus Christ for the license of the Prophet of Mecca, oppressions, penalties and blood-curdling threats have failed to lead it to give up its inheritance of faith in Jesus, although its isolation long ago slew hope of deliverance. Such a history must arouse our warm regard. The weakness of this Church is the concern of all Christendom. As when fever is sapping the life of a dear friend, all who can must aid in making possible a cure daily tours istanbul.
The influence of Constantinople
To return to the power of the city of Constantinople to influence all surrounding regions, it must by this time be clear that the message which the city sends out into the country is a message that all evil things are of the natural and irremediable class of evils, and that almost any thing is good and right and wise to do, if a man gets enough of reward for doing it. From the side of the Mohammedan teaching, cumbered as it is with the incubus of such a woman question, little that will tend to the elevation of the people of that vast region may be expected to go out. Nor can the Eastern Church in its present state be a factor in any great movement of reform in the region controlled by the influence of Constantinople.
At the same time the condition of the people of all those regions over which Constantinople holds its magic sway is an abiding menace to the rest of the world. We are even shut out from all chance of commerce in wealthy regions far more accessible than the rising empires of the Pacific by the fact that these people have not similar principles of equity with the West, having had no one to teach them bow to live and improve the conditions of life. We can not afford to ignore the hurt and the danger to the world that grows out of the fact that the peoples of Western Asia have chosen a wrong centre for their aspirations.
If the Eastern Church can ever be brought to its proper work as a Christian church, sending out influences of purity and enlightenment by every caravan, and train, and ship that carries the people of the city to their distant homes beneath the rising sun, conclusive results among all these peoples may be expected. But not until then. Hopes for elevation of the moral and social standards of the masses in Turkey depend upon the discovery of means for arousing the Eastern Church at Constantinople to nobler perspectives of the Christian life. Here is the place to begin missionary work for the backward people of Western Asia. All consideration of the situation leads to the conclusion that missionary effort throughout the region dominated by the great city, and especially effort in the great city itself should be concentrated upon applying wise and kindly stimulus to this venerable Church that it may live and itself take the first steps toward a general renewal of principles in the whole population.
0 notes
Photo
Present condition of this Church
Nevertheless the present condition of this Church may not lessen our sympathy for it. At the time of the downfall of the Byzantine Empire, the proud Western Church noted that Constantinople was taken by the Turks upon the day of the feast of the Holy Ghost. “ Therefore,”
said the prelates of the age, “ it is clear that the Holy Ghost so ordered the downfall of the political power of the Greeks because they obstinately held the belief that the Holy Ghost proceeds from the Father alone and not from the Father and the Son.” It is a measure of the tremendous growth of modern Christian feeling that such folly to-day would blast the mouth that uttered it. But there is reason for a feeling deeper than mere tolerance for the Eastern Church. During centuries of its abandonment by Western Christendom that Church has held to belief in the name of Christ. During centuries arguments which its clergy have lost the power to refute, dazzling splendour of bribes and rewards urged as inducements for exchange of the offence of Jesus Christ for the license of the Prophet of Mecca, oppressions, penalties and blood-curdling threats have failed to lead it to give up its inheritance of faith in Jesus, although its isolation long ago slew hope of deliverance. Such a history must arouse our warm regard. The weakness of this Church is the concern of all Christendom. As when fever is sapping the life of a dear friend, all who can must aid in making possible a cure daily tours istanbul.
The influence of Constantinople
To return to the power of the city of Constantinople to influence all surrounding regions, it must by this time be clear that the message which the city sends out into the country is a message that all evil things are of the natural and irremediable class of evils, and that almost any thing is good and right and wise to do, if a man gets enough of reward for doing it. From the side of the Mohammedan teaching, cumbered as it is with the incubus of such a woman question, little that will tend to the elevation of the people of that vast region may be expected to go out. Nor can the Eastern Church in its present state be a factor in any great movement of reform in the region controlled by the influence of Constantinople.
At the same time the condition of the people of all those regions over which Constantinople holds its magic sway is an abiding menace to the rest of the world. We are even shut out from all chance of commerce in wealthy regions far more accessible than the rising empires of the Pacific by the fact that these people have not similar principles of equity with the West, having had no one to teach them bow to live and improve the conditions of life. We can not afford to ignore the hurt and the danger to the world that grows out of the fact that the peoples of Western Asia have chosen a wrong centre for their aspirations.
If the Eastern Church can ever be brought to its proper work as a Christian church, sending out influences of purity and enlightenment by every caravan, and train, and ship that carries the people of the city to their distant homes beneath the rising sun, conclusive results among all these peoples may be expected. But not until then. Hopes for elevation of the moral and social standards of the masses in Turkey depend upon the discovery of means for arousing the Eastern Church at Constantinople to nobler perspectives of the Christian life. Here is the place to begin missionary work for the backward people of Western Asia. All consideration of the situation leads to the conclusion that missionary effort throughout the region dominated by the great city, and especially effort in the great city itself should be concentrated upon applying wise and kindly stimulus to this venerable Church that it may live and itself take the first steps toward a general renewal of principles in the whole population.
0 notes
Photo
Present condition of this Church
Nevertheless the present condition of this Church may not lessen our sympathy for it. At the time of the downfall of the Byzantine Empire, the proud Western Church noted that Constantinople was taken by the Turks upon the day of the feast of the Holy Ghost. “ Therefore,”
said the prelates of the age, “ it is clear that the Holy Ghost so ordered the downfall of the political power of the Greeks because they obstinately held the belief that the Holy Ghost proceeds from the Father alone and not from the Father and the Son.” It is a measure of the tremendous growth of modern Christian feeling that such folly to-day would blast the mouth that uttered it. But there is reason for a feeling deeper than mere tolerance for the Eastern Church. During centuries of its abandonment by Western Christendom that Church has held to belief in the name of Christ. During centuries arguments which its clergy have lost the power to refute, dazzling splendour of bribes and rewards urged as inducements for exchange of the offence of Jesus Christ for the license of the Prophet of Mecca, oppressions, penalties and blood-curdling threats have failed to lead it to give up its inheritance of faith in Jesus, although its isolation long ago slew hope of deliverance. Such a history must arouse our warm regard. The weakness of this Church is the concern of all Christendom. As when fever is sapping the life of a dear friend, all who can must aid in making possible a cure daily tours istanbul.
The influence of Constantinople
To return to the power of the city of Constantinople to influence all surrounding regions, it must by this time be clear that the message which the city sends out into the country is a message that all evil things are of the natural and irremediable class of evils, and that almost any thing is good and right and wise to do, if a man gets enough of reward for doing it. From the side of the Mohammedan teaching, cumbered as it is with the incubus of such a woman question, little that will tend to the elevation of the people of that vast region may be expected to go out. Nor can the Eastern Church in its present state be a factor in any great movement of reform in the region controlled by the influence of Constantinople.
At the same time the condition of the people of all those regions over which Constantinople holds its magic sway is an abiding menace to the rest of the world. We are even shut out from all chance of commerce in wealthy regions far more accessible than the rising empires of the Pacific by the fact that these people have not similar principles of equity with the West, having had no one to teach them bow to live and improve the conditions of life. We can not afford to ignore the hurt and the danger to the world that grows out of the fact that the peoples of Western Asia have chosen a wrong centre for their aspirations.
If the Eastern Church can ever be brought to its proper work as a Christian church, sending out influences of purity and enlightenment by every caravan, and train, and ship that carries the people of the city to their distant homes beneath the rising sun, conclusive results among all these peoples may be expected. But not until then. Hopes for elevation of the moral and social standards of the masses in Turkey depend upon the discovery of means for arousing the Eastern Church at Constantinople to nobler perspectives of the Christian life. Here is the place to begin missionary work for the backward people of Western Asia. All consideration of the situation leads to the conclusion that missionary effort throughout the region dominated by the great city, and especially effort in the great city itself should be concentrated upon applying wise and kindly stimulus to this venerable Church that it may live and itself take the first steps toward a general renewal of principles in the whole population.
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New Post has been published on
Present condition of this Church
Nevertheless the present condition of this Church may not lessen our sympathy for it. At the time of the downfall of the Byzantine Empire, the proud Western Church noted that Constantinople was taken by the Turks upon the day of the feast of the Holy Ghost. “ Therefore,”
said the prelates of the age, “ it is clear that the Holy Ghost so ordered the downfall of the political power of the Greeks because they obstinately held the belief that the Holy Ghost proceeds from the Father alone and not from the Father and the Son.” It is a measure of the tremendous growth of modern Christian feeling that such folly to-day would blast the mouth that uttered it. But there is reason for a feeling deeper than mere tolerance for the Eastern Church. During centuries of its abandonment by Western Christendom that Church has held to belief in the name of Christ. During centuries arguments which its clergy have lost the power to refute, dazzling splendour of bribes and rewards urged as inducements for exchange of the offence of Jesus Christ for the license of the Prophet of Mecca, oppressions, penalties and blood-curdling threats have failed to lead it to give up its inheritance of faith in Jesus, although its isolation long ago slew hope of deliverance. Such a history must arouse our warm regard. The weakness of this Church is the concern of all Christendom. As when fever is sapping the life of a dear friend, all who can must aid in making possible a cure daily tours istanbul.
The influence of Constantinople
To return to the power of the city of Constantinople to influence all surrounding regions, it must by this time be clear that the message which the city sends out into the country is a message that all evil things are of the natural and irremediable class of evils, and that almost any thing is good and right and wise to do, if a man gets enough of reward for doing it. From the side of the Mohammedan teaching, cumbered as it is with the incubus of such a woman question, little that will tend to the elevation of the people of that vast region may be expected to go out. Nor can the Eastern Church in its present state be a factor in any great movement of reform in the region controlled by the influence of Constantinople.
At the same time the condition of the people of all those regions over which Constantinople holds its magic sway is an abiding menace to the rest of the world. We are even shut out from all chance of commerce in wealthy regions far more accessible than the rising empires of the Pacific by the fact that these people have not similar principles of equity with the West, having had no one to teach them bow to live and improve the conditions of life. We can not afford to ignore the hurt and the danger to the world that grows out of the fact that the peoples of Western Asia have chosen a wrong centre for their aspirations.
If the Eastern Church can ever be brought to its proper work as a Christian church, sending out influences of purity and enlightenment by every caravan, and train, and ship that carries the people of the city to their distant homes beneath the rising sun, conclusive results among all these peoples may be expected. But not until then. Hopes for elevation of the moral and social standards of the masses in Turkey depend upon the discovery of means for arousing the Eastern Church at Constantinople to nobler perspectives of the Christian life. Here is the place to begin missionary work for the backward people of Western Asia. All consideration of the situation leads to the conclusion that missionary effort throughout the region dominated by the great city, and especially effort in the great city itself should be concentrated upon applying wise and kindly stimulus to this venerable Church that it may live and itself take the first steps toward a general renewal of principles in the whole population.
0 notes
Photo
Present condition of this Church
Nevertheless the present condition of this Church may not lessen our sympathy for it. At the time of the downfall of the Byzantine Empire, the proud Western Church noted that Constantinople was taken by the Turks upon the day of the feast of the Holy Ghost. “ Therefore,”
said the prelates of the age, “ it is clear that the Holy Ghost so ordered the downfall of the political power of the Greeks because they obstinately held the belief that the Holy Ghost proceeds from the Father alone and not from the Father and the Son.” It is a measure of the tremendous growth of modern Christian feeling that such folly to-day would blast the mouth that uttered it. But there is reason for a feeling deeper than mere tolerance for the Eastern Church. During centuries of its abandonment by Western Christendom that Church has held to belief in the name of Christ. During centuries arguments which its clergy have lost the power to refute, dazzling splendour of bribes and rewards urged as inducements for exchange of the offence of Jesus Christ for the license of the Prophet of Mecca, oppressions, penalties and blood-curdling threats have failed to lead it to give up its inheritance of faith in Jesus, although its isolation long ago slew hope of deliverance. Such a history must arouse our warm regard. The weakness of this Church is the concern of all Christendom. As when fever is sapping the life of a dear friend, all who can must aid in making possible a cure daily tours istanbul.
The influence of Constantinople
To return to the power of the city of Constantinople to influence all surrounding regions, it must by this time be clear that the message which the city sends out into the country is a message that all evil things are of the natural and irremediable class of evils, and that almost any thing is good and right and wise to do, if a man gets enough of reward for doing it. From the side of the Mohammedan teaching, cumbered as it is with the incubus of such a woman question, little that will tend to the elevation of the people of that vast region may be expected to go out. Nor can the Eastern Church in its present state be a factor in any great movement of reform in the region controlled by the influence of Constantinople.
At the same time the condition of the people of all those regions over which Constantinople holds its magic sway is an abiding menace to the rest of the world. We are even shut out from all chance of commerce in wealthy regions far more accessible than the rising empires of the Pacific by the fact that these people have not similar principles of equity with the West, having had no one to teach them bow to live and improve the conditions of life. We can not afford to ignore the hurt and the danger to the world that grows out of the fact that the peoples of Western Asia have chosen a wrong centre for their aspirations.
If the Eastern Church can ever be brought to its proper work as a Christian church, sending out influences of purity and enlightenment by every caravan, and train, and ship that carries the people of the city to their distant homes beneath the rising sun, conclusive results among all these peoples may be expected. But not until then. Hopes for elevation of the moral and social standards of the masses in Turkey depend upon the discovery of means for arousing the Eastern Church at Constantinople to nobler perspectives of the Christian life. Here is the place to begin missionary work for the backward people of Western Asia. All consideration of the situation leads to the conclusion that missionary effort throughout the region dominated by the great city, and especially effort in the great city itself should be concentrated upon applying wise and kindly stimulus to this venerable Church that it may live and itself take the first steps toward a general renewal of principles in the whole population.
0 notes
Photo
Present condition of this Church
Nevertheless the present condition of this Church may not lessen our sympathy for it. At the time of the downfall of the Byzantine Empire, the proud Western Church noted that Constantinople was taken by the Turks upon the day of the feast of the Holy Ghost. “ Therefore,”
said the prelates of the age, “ it is clear that the Holy Ghost so ordered the downfall of the political power of the Greeks because they obstinately held the belief that the Holy Ghost proceeds from the Father alone and not from the Father and the Son.” It is a measure of the tremendous growth of modern Christian feeling that such folly to-day would blast the mouth that uttered it. But there is reason for a feeling deeper than mere tolerance for the Eastern Church. During centuries of its abandonment by Western Christendom that Church has held to belief in the name of Christ. During centuries arguments which its clergy have lost the power to refute, dazzling splendour of bribes and rewards urged as inducements for exchange of the offence of Jesus Christ for the license of the Prophet of Mecca, oppressions, penalties and blood-curdling threats have failed to lead it to give up its inheritance of faith in Jesus, although its isolation long ago slew hope of deliverance. Such a history must arouse our warm regard. The weakness of this Church is the concern of all Christendom. As when fever is sapping the life of a dear friend, all who can must aid in making possible a cure daily tours istanbul.
The influence of Constantinople
To return to the power of the city of Constantinople to influence all surrounding regions, it must by this time be clear that the message which the city sends out into the country is a message that all evil things are of the natural and irremediable class of evils, and that almost any thing is good and right and wise to do, if a man gets enough of reward for doing it. From the side of the Mohammedan teaching, cumbered as it is with the incubus of such a woman question, little that will tend to the elevation of the people of that vast region may be expected to go out. Nor can the Eastern Church in its present state be a factor in any great movement of reform in the region controlled by the influence of Constantinople.
At the same time the condition of the people of all those regions over which Constantinople holds its magic sway is an abiding menace to the rest of the world. We are even shut out from all chance of commerce in wealthy regions far more accessible than the rising empires of the Pacific by the fact that these people have not similar principles of equity with the West, having had no one to teach them bow to live and improve the conditions of life. We can not afford to ignore the hurt and the danger to the world that grows out of the fact that the peoples of Western Asia have chosen a wrong centre for their aspirations.
If the Eastern Church can ever be brought to its proper work as a Christian church, sending out influences of purity and enlightenment by every caravan, and train, and ship that carries the people of the city to their distant homes beneath the rising sun, conclusive results among all these peoples may be expected. But not until then. Hopes for elevation of the moral and social standards of the masses in Turkey depend upon the discovery of means for arousing the Eastern Church at Constantinople to nobler perspectives of the Christian life. Here is the place to begin missionary work for the backward people of Western Asia. All consideration of the situation leads to the conclusion that missionary effort throughout the region dominated by the great city, and especially effort in the great city itself should be concentrated upon applying wise and kindly stimulus to this venerable Church that it may live and itself take the first steps toward a general renewal of principles in the whole population.
0 notes
Photo
Present condition of this Church
Nevertheless the present condition of this Church may not lessen our sympathy for it. At the time of the downfall of the Byzantine Empire, the proud Western Church noted that Constantinople was taken by the Turks upon the day of the feast of the Holy Ghost. “ Therefore,”
said the prelates of the age, “ it is clear that the Holy Ghost so ordered the downfall of the political power of the Greeks because they obstinately held the belief that the Holy Ghost proceeds from the Father alone and not from the Father and the Son.” It is a measure of the tremendous growth of modern Christian feeling that such folly to-day would blast the mouth that uttered it. But there is reason for a feeling deeper than mere tolerance for the Eastern Church. During centuries of its abandonment by Western Christendom that Church has held to belief in the name of Christ. During centuries arguments which its clergy have lost the power to refute, dazzling splendour of bribes and rewards urged as inducements for exchange of the offence of Jesus Christ for the license of the Prophet of Mecca, oppressions, penalties and blood-curdling threats have failed to lead it to give up its inheritance of faith in Jesus, although its isolation long ago slew hope of deliverance. Such a history must arouse our warm regard. The weakness of this Church is the concern of all Christendom. As when fever is sapping the life of a dear friend, all who can must aid in making possible a cure daily tours istanbul.
The influence of Constantinople
To return to the power of the city of Constantinople to influence all surrounding regions, it must by this time be clear that the message which the city sends out into the country is a message that all evil things are of the natural and irremediable class of evils, and that almost any thing is good and right and wise to do, if a man gets enough of reward for doing it. From the side of the Mohammedan teaching, cumbered as it is with the incubus of such a woman question, little that will tend to the elevation of the people of that vast region may be expected to go out. Nor can the Eastern Church in its present state be a factor in any great movement of reform in the region controlled by the influence of Constantinople.
At the same time the condition of the people of all those regions over which Constantinople holds its magic sway is an abiding menace to the rest of the world. We are even shut out from all chance of commerce in wealthy regions far more accessible than the rising empires of the Pacific by the fact that these people have not similar principles of equity with the West, having had no one to teach them bow to live and improve the conditions of life. We can not afford to ignore the hurt and the danger to the world that grows out of the fact that the peoples of Western Asia have chosen a wrong centre for their aspirations.
If the Eastern Church can ever be brought to its proper work as a Christian church, sending out influences of purity and enlightenment by every caravan, and train, and ship that carries the people of the city to their distant homes beneath the rising sun, conclusive results among all these peoples may be expected. But not until then. Hopes for elevation of the moral and social standards of the masses in Turkey depend upon the discovery of means for arousing the Eastern Church at Constantinople to nobler perspectives of the Christian life. Here is the place to begin missionary work for the backward people of Western Asia. All consideration of the situation leads to the conclusion that missionary effort throughout the region dominated by the great city, and especially effort in the great city itself should be concentrated upon applying wise and kindly stimulus to this venerable Church that it may live and itself take the first steps toward a general renewal of principles in the whole population.
0 notes
Photo
Present condition of this Church
Nevertheless the present condition of this Church may not lessen our sympathy for it. At the time of the downfall of the Byzantine Empire, the proud Western Church noted that Constantinople was taken by the Turks upon the day of the feast of the Holy Ghost. “ Therefore,”
said the prelates of the age, “ it is clear that the Holy Ghost so ordered the downfall of the political power of the Greeks because they obstinately held the belief that the Holy Ghost proceeds from the Father alone and not from the Father and the Son.” It is a measure of the tremendous growth of modern Christian feeling that such folly to-day would blast the mouth that uttered it. But there is reason for a feeling deeper than mere tolerance for the Eastern Church. During centuries of its abandonment by Western Christendom that Church has held to belief in the name of Christ. During centuries arguments which its clergy have lost the power to refute, dazzling splendour of bribes and rewards urged as inducements for exchange of the offence of Jesus Christ for the license of the Prophet of Mecca, oppressions, penalties and blood-curdling threats have failed to lead it to give up its inheritance of faith in Jesus, although its isolation long ago slew hope of deliverance. Such a history must arouse our warm regard. The weakness of this Church is the concern of all Christendom. As when fever is sapping the life of a dear friend, all who can must aid in making possible a cure daily tours istanbul.
The influence of Constantinople
To return to the power of the city of Constantinople to influence all surrounding regions, it must by this time be clear that the message which the city sends out into the country is a message that all evil things are of the natural and irremediable class of evils, and that almost any thing is good and right and wise to do, if a man gets enough of reward for doing it. From the side of the Mohammedan teaching, cumbered as it is with the incubus of such a woman question, little that will tend to the elevation of the people of that vast region may be expected to go out. Nor can the Eastern Church in its present state be a factor in any great movement of reform in the region controlled by the influence of Constantinople.
At the same time the condition of the people of all those regions over which Constantinople holds its magic sway is an abiding menace to the rest of the world. We are even shut out from all chance of commerce in wealthy regions far more accessible than the rising empires of the Pacific by the fact that these people have not similar principles of equity with the West, having had no one to teach them bow to live and improve the conditions of life. We can not afford to ignore the hurt and the danger to the world that grows out of the fact that the peoples of Western Asia have chosen a wrong centre for their aspirations.
If the Eastern Church can ever be brought to its proper work as a Christian church, sending out influences of purity and enlightenment by every caravan, and train, and ship that carries the people of the city to their distant homes beneath the rising sun, conclusive results among all these peoples may be expected. But not until then. Hopes for elevation of the moral and social standards of the masses in Turkey depend upon the discovery of means for arousing the Eastern Church at Constantinople to nobler perspectives of the Christian life. Here is the place to begin missionary work for the backward people of Western Asia. All consideration of the situation leads to the conclusion that missionary effort throughout the region dominated by the great city, and especially effort in the great city itself should be concentrated upon applying wise and kindly stimulus to this venerable Church that it may live and itself take the first steps toward a general renewal of principles in the whole population.
0 notes
Photo
Present condition of this Church
Nevertheless the present condition of this Church may not lessen our sympathy for it. At the time of the downfall of the Byzantine Empire, the proud Western Church noted that Constantinople was taken by the Turks upon the day of the feast of the Holy Ghost. “ Therefore,”
said the prelates of the age, “ it is clear that the Holy Ghost so ordered the downfall of the political power of the Greeks because they obstinately held the belief that the Holy Ghost proceeds from the Father alone and not from the Father and the Son.” It is a measure of the tremendous growth of modern Christian feeling that such folly to-day would blast the mouth that uttered it. But there is reason for a feeling deeper than mere tolerance for the Eastern Church. During centuries of its abandonment by Western Christendom that Church has held to belief in the name of Christ. During centuries arguments which its clergy have lost the power to refute, dazzling splendour of bribes and rewards urged as inducements for exchange of the offence of Jesus Christ for the license of the Prophet of Mecca, oppressions, penalties and blood-curdling threats have failed to lead it to give up its inheritance of faith in Jesus, although its isolation long ago slew hope of deliverance. Such a history must arouse our warm regard. The weakness of this Church is the concern of all Christendom. As when fever is sapping the life of a dear friend, all who can must aid in making possible a cure daily tours istanbul.
The influence of Constantinople
To return to the power of the city of Constantinople to influence all surrounding regions, it must by this time be clear that the message which the city sends out into the country is a message that all evil things are of the natural and irremediable class of evils, and that almost any thing is good and right and wise to do, if a man gets enough of reward for doing it. From the side of the Mohammedan teaching, cumbered as it is with the incubus of such a woman question, little that will tend to the elevation of the people of that vast region may be expected to go out. Nor can the Eastern Church in its present state be a factor in any great movement of reform in the region controlled by the influence of Constantinople.
At the same time the condition of the people of all those regions over which Constantinople holds its magic sway is an abiding menace to the rest of the world. We are even shut out from all chance of commerce in wealthy regions far more accessible than the rising empires of the Pacific by the fact that these people have not similar principles of equity with the West, having had no one to teach them bow to live and improve the conditions of life. We can not afford to ignore the hurt and the danger to the world that grows out of the fact that the peoples of Western Asia have chosen a wrong centre for their aspirations.
If the Eastern Church can ever be brought to its proper work as a Christian church, sending out influences of purity and enlightenment by every caravan, and train, and ship that carries the people of the city to their distant homes beneath the rising sun, conclusive results among all these peoples may be expected. But not until then. Hopes for elevation of the moral and social standards of the masses in Turkey depend upon the discovery of means for arousing the Eastern Church at Constantinople to nobler perspectives of the Christian life. Here is the place to begin missionary work for the backward people of Western Asia. All consideration of the situation leads to the conclusion that missionary effort throughout the region dominated by the great city, and especially effort in the great city itself should be concentrated upon applying wise and kindly stimulus to this venerable Church that it may live and itself take the first steps toward a general renewal of principles in the whole population.
0 notes
Photo
Present condition of this Church
Nevertheless the present condition of this Church may not lessen our sympathy for it. At the time of the downfall of the Byzantine Empire, the proud Western Church noted that Constantinople was taken by the Turks upon the day of the feast of the Holy Ghost. “ Therefore,”
said the prelates of the age, “ it is clear that the Holy Ghost so ordered the downfall of the political power of the Greeks because they obstinately held the belief that the Holy Ghost proceeds from the Father alone and not from the Father and the Son.” It is a measure of the tremendous growth of modern Christian feeling that such folly to-day would blast the mouth that uttered it. But there is reason for a feeling deeper than mere tolerance for the Eastern Church. During centuries of its abandonment by Western Christendom that Church has held to belief in the name of Christ. During centuries arguments which its clergy have lost the power to refute, dazzling splendour of bribes and rewards urged as inducements for exchange of the offence of Jesus Christ for the license of the Prophet of Mecca, oppressions, penalties and blood-curdling threats have failed to lead it to give up its inheritance of faith in Jesus, although its isolation long ago slew hope of deliverance. Such a history must arouse our warm regard. The weakness of this Church is the concern of all Christendom. As when fever is sapping the life of a dear friend, all who can must aid in making possible a cure daily tours istanbul.
The influence of Constantinople
To return to the power of the city of Constantinople to influence all surrounding regions, it must by this time be clear that the message which the city sends out into the country is a message that all evil things are of the natural and irremediable class of evils, and that almost any thing is good and right and wise to do, if a man gets enough of reward for doing it. From the side of the Mohammedan teaching, cumbered as it is with the incubus of such a woman question, little that will tend to the elevation of the people of that vast region may be expected to go out. Nor can the Eastern Church in its present state be a factor in any great movement of reform in the region controlled by the influence of Constantinople.
At the same time the condition of the people of all those regions over which Constantinople holds its magic sway is an abiding menace to the rest of the world. We are even shut out from all chance of commerce in wealthy regions far more accessible than the rising empires of the Pacific by the fact that these people have not similar principles of equity with the West, having had no one to teach them bow to live and improve the conditions of life. We can not afford to ignore the hurt and the danger to the world that grows out of the fact that the peoples of Western Asia have chosen a wrong centre for their aspirations.
If the Eastern Church can ever be brought to its proper work as a Christian church, sending out influences of purity and enlightenment by every caravan, and train, and ship that carries the people of the city to their distant homes beneath the rising sun, conclusive results among all these peoples may be expected. But not until then. Hopes for elevation of the moral and social standards of the masses in Turkey depend upon the discovery of means for arousing the Eastern Church at Constantinople to nobler perspectives of the Christian life. Here is the place to begin missionary work for the backward people of Western Asia. All consideration of the situation leads to the conclusion that missionary effort throughout the region dominated by the great city, and especially effort in the great city itself should be concentrated upon applying wise and kindly stimulus to this venerable Church that it may live and itself take the first steps toward a general renewal of principles in the whole population.
0 notes
Photo
Present condition of this Church
Nevertheless the present condition of this Church may not lessen our sympathy for it. At the time of the downfall of the Byzantine Empire, the proud Western Church noted that Constantinople was taken by the Turks upon the day of the feast of the Holy Ghost. “ Therefore,”
said the prelates of the age, “ it is clear that the Holy Ghost so ordered the downfall of the political power of the Greeks because they obstinately held the belief that the Holy Ghost proceeds from the Father alone and not from the Father and the Son.” It is a measure of the tremendous growth of modern Christian feeling that such folly to-day would blast the mouth that uttered it. But there is reason for a feeling deeper than mere tolerance for the Eastern Church. During centuries of its abandonment by Western Christendom that Church has held to belief in the name of Christ. During centuries arguments which its clergy have lost the power to refute, dazzling splendour of bribes and rewards urged as inducements for exchange of the offence of Jesus Christ for the license of the Prophet of Mecca, oppressions, penalties and blood-curdling threats have failed to lead it to give up its inheritance of faith in Jesus, although its isolation long ago slew hope of deliverance. Such a history must arouse our warm regard. The weakness of this Church is the concern of all Christendom. As when fever is sapping the life of a dear friend, all who can must aid in making possible a cure daily tours istanbul.
The influence of Constantinople
To return to the power of the city of Constantinople to influence all surrounding regions, it must by this time be clear that the message which the city sends out into the country is a message that all evil things are of the natural and irremediable class of evils, and that almost any thing is good and right and wise to do, if a man gets enough of reward for doing it. From the side of the Mohammedan teaching, cumbered as it is with the incubus of such a woman question, little that will tend to the elevation of the people of that vast region may be expected to go out. Nor can the Eastern Church in its present state be a factor in any great movement of reform in the region controlled by the influence of Constantinople.
At the same time the condition of the people of all those regions over which Constantinople holds its magic sway is an abiding menace to the rest of the world. We are even shut out from all chance of commerce in wealthy regions far more accessible than the rising empires of the Pacific by the fact that these people have not similar principles of equity with the West, having had no one to teach them bow to live and improve the conditions of life. We can not afford to ignore the hurt and the danger to the world that grows out of the fact that the peoples of Western Asia have chosen a wrong centre for their aspirations.
If the Eastern Church can ever be brought to its proper work as a Christian church, sending out influences of purity and enlightenment by every caravan, and train, and ship that carries the people of the city to their distant homes beneath the rising sun, conclusive results among all these peoples may be expected. But not until then. Hopes for elevation of the moral and social standards of the masses in Turkey depend upon the discovery of means for arousing the Eastern Church at Constantinople to nobler perspectives of the Christian life. Here is the place to begin missionary work for the backward people of Western Asia. All consideration of the situation leads to the conclusion that missionary effort throughout the region dominated by the great city, and especially effort in the great city itself should be concentrated upon applying wise and kindly stimulus to this venerable Church that it may live and itself take the first steps toward a general renewal of principles in the whole population.
0 notes
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