TruckDriver9
Heritage
As the ancients used to say: It is what it is.Part of me has a certain level of resentment that an angry (or is it nostril flaring righteous indignation?) black woman can say the things in public that I (and other white men) could only state anonymously on a private forum with the hope that my Internet habits are not being monitored by the powers-that-be.
She is flying close to the sun.
Isnt the greenlight just now after the Jews mass murdered children (well, still do)?A few years ago, in my Alt Right days, I was quite insulting to Candace. Recently I watched her interview with a Jewish Rabbi and she held her frame beautifully. The Rabbi simply couldn't pilpul her and he tried repeatedly to so. It was masterful, I have to say. So now I'm truly impressed, but a little baffled.
It's not only Candace who's going hard on the Jews, other Alt-Lite figures are addressing the JQ. It's like they got the green light from someone to do so.
Candace is a freemason?Nobody going to call out the masonic floor?
Thought not.
Candace is a freemason?
I doubt it.Candace is a freemason?
I doubt it.
MrRedsquare is probably referring to Masonic lodges, which have dualist chequered floors under the two columns (Boaz and Joachim), which lead to the Masonic altar.
It could be that she’s oblivious to the connection and is sincere, the priest probably is too
Farmer is the son of Lord Michael Farmer, the founder of British trading conglomerate Metal & Commodity Company Ltd. Lord Farmer is also a member of the House of the Lords, the upper house of the United Kingdom’s Parliament.
Catholic Herald: Having grown up as an Evangelical, how did you become a Catholic?
George Farmer: There is a long answer to this and a short answer. The short answer is, to quote Newman, “To be deep in history is to cease to be a Protestant.” In my education, I was steeped in history, and as I matured in my theological life, Catholicism became increasingly apparent to me.
The longer answer is that I grew up in a deeply theological home. My parents, to this day, are rigorous observers of low church Evangelicalism, and growing up, their faith was inculcated into us. In this kind of upbringing, there are lots of things that are very easy to understand, but by the age of 12 or 13, I was starting to have more questions than there were answers being provided.
One of my big questions was around the pre-Reformation Church and the apparent rejection of its theology and practice since the Apostolic period. It didn’t make sense to me that we were saying that the Church, which had spread throughout vast parts of the world, was not evangelical, didactic, polemical, active and all these things we would want it to be until 1517.
The question of how we view this part of Church history became increasingly important, alongside many others, such as the role of Church hierarchy and who spoke authoritatively on moral matters. The big issues in my family’s Evangelical Church were homosexual marriage and whether we could have female pastors. If there was no central body that could teach effectively and authoritatively on these matters, how could we answer these difficult questions?
I ended up getting to a place where Protestantism was not making sense. At St Paul’s, I would have quite animated discussions with the school Chaplain, who, as an Anglo-Catholic, often represented the Catholic position. Up until this point, I had imbued a lot of criticism of the Church without giving it a proper hearing, but I started to find that some of what this priest was saying made a lot more sense than what I was saying.
I started to read a lot, particularly Ratzinger, and then at Oxford started studying the pastric period and the mediaeval Church. After this it didn’t take me long to be convinced of Catholicism, so I went into instruction and became a Catholic through the university chaplaincy.