Showing posts with label Sex. Show all posts
Showing posts with label Sex. Show all posts

Friday, February 9, 2024

Wednesday, February 9, 1944. Vice in Casper Wyoming. Questioning the conduct of the War in Parliament.

Fifty Five slot machines were seized by law enforcement in Casper.

Gambling is theoretically illegal in Wyoming, but old time Wyomingites know that at one time the law was really just winked at. The Wonder Bar, a Casper institution for decades, kept a blackboard up behind the bar with sports teams listed on it and betting information in the 40s and 50s.  The legendary bar finally seems to have escaped its name and somewhat misplaced nostalgia, but in those days that was a major feature of a major Casper bar.

The Wonder Bar



These photographs are of the "World Famous" Wonder Bar. The Wonder Bar has operated on Center Street for decades, although it has had short periods of time in recent years in which it operated under a different name (Tommy Knockers, Dillingers, and very briefly, "Sludge and Eddies"). Still, the bar has been around so long that even efforts to operate it under a different name do not deter the locals from continuing to refer to it as the Wonder Bar.

Downtown Casper once had a vast number of bars. This are of downtown had multiple bars on a single block. Only the Wonder Bar survives as a bar.

At some point in time, decades ago, Lee Riders paid to paint an advertisement on the side of the bar. The sign is still there, although an effort to paint over it was made at some point. This reflects the stockman heritage of central Wyoming, and indeed at one time quite a few cowboys and sheepherders spent time in the Wonder Bar.

Gambling downtown was a major deal in the bars in general.  My father was once a witness to a sheepherder pawning his cowboy boots so he could go back to a game.  This may have been at the Trail Bar, a long gone bar on Second Street at a time when Casper had bars literally everywhere downtown . . . something its oddly returning to actually.

That would also have been in the 40s.

The caption above is now inaccurate. The store has been recreated as a malt shop/soda fountain.  The theater is being converted into an events venue.

The Rialto Cigar Store, also a major Casper institution for decades, operated as a bookmaker at one time.  That was in addition to other illegal activities, which included selling sex related materials and pornographic magazines.  Even in the 1990s it sold a lot of pornography, in addition to cigars and newspapers.  It was also a malt shop.

That was Casper.

Casper, my hometown, was really rough from at least the onset of World War One through the end of World War Two.  Just as the war had a major impact on towns and cities that bordered reservations in the southwest, as returning Native veterans wanted to be near their homes, but not return to the reservations, returning veterans ran for local office in Natrona County as they wanted to rebuild their lives in a town that wasn't wide open, and Casper was.

The process actually started during the war.  Not only gambling, but prostitution was widely accepted in Casper until the 1940s.  It was loosely confined to The Sand Bar district of the city, but it was very open.  During the war, the commander of the Army Air Force base that became the Natrona County International Airport after the war asked the city to restrain it as the expanded business opportunities for the "working girls" caused by the war caused a law enforcement problem for the military, as well as a major health problem. The Army threatened to confine soldiers to base unless the city did something about it, and with money to be made, the city started to act.  Following the war, the efforts continued until the 1970s when the Sand Bar was taken down as part of an urban renewal project.

Aprilia, 1944.

The Germans captured Aprilia from the British 1st Infantry Division, which held out at "The Factory".

Bishop of Chichester George Bell started a debate in the House of Lords over the morality of the bombing of European cities.  He openly questioned the practice, which says a lot for him.  In doing so, he stated:

My Lords, the question which I have to ask is beset with difficulties. It deals with an issue which must have [its] own anxieties for the Government, and certainly causes great searchings of heart amongst large numbers of people who are as resolute champions of the Allied cause as any member of your Lordships' House. If long-sustained and public opposition to Hitler and the Nazis since 1933 is any credential, I would humbly claim to be one of the most convinced and consistent Anti-Nazis in Great Britain. But I desire to challenge the Government on the policy which directs the bombing of enemy towns on the present scale, especially with reference to civilians, non-combatants, and non-military and non-industrial objectives. I also desire to make it plain that, in anything I say on this issue of policy, no criticism is intended of the pilots, the gunners, and the air crews who, in circumstances of tremendous danger, with supreme courage and skill, carry out the simple duty of obeying their superiors' orders.

§ Few will deny that there is a distinction in principle between attacks on military and industrial objectives and attacks on objectives which do not possess that character. At the outbreak of the war, in response to an appeal by President Roosevelt, the Governments of the United Kingdom and France issued a joint declaration of their intention to conduct hostilities with a firm desire to spare the civilian population and to preserve in every way possible those monuments of human achievement which are treasured in all civilized countries. At the same time explicit instructions were issued to the Commanders of the Armed Forces prohibiting the bombardment, whether from the air or from the sea or by artillery on land, of any except strictly military objectives in the narrowest sense of the word. Both sides accepted this agreement. It is true that the Government added that, ‘In the event of the enemy not observing any of the restrictions which the Governments of the United Kingdom and France have thus imposed on the operation of their Armed Forces, these Governments reserve the right to take all such action as they may consider appropriate.’ It is true that on May 10, 1940, the Government publicly proclaimed their intention to exercise this right in the event of bombing by the enemy of civilian populations. But the point which I wish to establish at this moment is that in entering the war there was no doubt in the Government's mind that the distinction between military and non-military objectives was real.

§ Further, that this distinction is based on fundamental principles accepted by civilized nations is clear from the authorities in International Law. I give one instance the weight of which will hardly be denied. The Washington Conference on Limitation of Armaments in 1922 appointed a Commission of Jurists to draw up a code of rules about aerial warfare. It did not become an international convention, yet great weight should be attached to that code on account of its authors. Article 22 reads: ‘Aerial bombardment for the purpose of terrorizing the civilian population, of destroying or damaging private property not of military character, or of injuring non-combatants is prohibited.’ Article 24 says: ‘ Aerial bombardment is legitimate only when directed at a military objective—that is to say, an objective of which the destruction or injury would constitute a distinct military advantage to the belligerent.’ Professor A. L. Goodhart, of Oxford, states: ‘Both these Articles are based on the fundamental assumption that direct attack on non-combatants is an unjustifiable act of war.’

§ The noble Viscount, Lord Halifax, at the beginning of this war, in reference to this very thing, described war as bloody and brutal. It is idle to suppose that it can be carried on without fearful injury and violence from which non-combatants as well as combatants suffer. It is still true, nevertheless, that there are recognized limits to what is permissible. The Hague Regulations of 1907 are explicit. "The right of belligerents to adopt means of injuring the enemy is not unlimited." M. Bonfils, a famous French jurist, says: ‘If it is permissible to drive inhabitants to desire peace by making them suffer, why not admit pillage, burning, torture, murder, violation? ’ I have recalled the joint declaration and these pronouncements because it is so easy in the process of a long and exhausting war to forget what they were once held without question to imply, and because it is a common experience in the history of warfare that not only war but actions taken in war as military necessities are often supported at the time by a class of arguments which, after the war is over, people find are arguments to which they never should have listened.

§ I turn to the situation in February, 1944, and the terrific devastation by Bomber Command of German towns. I do not forget the Luftwaffe, or its tremendous bombing of Belgrade, Warsaw, Rotterdam, London, Portsmouth, Coventry, Canterbury and many other places of military, industrial and cultural importance. Hitler is a barbarian. There is no decent person on the Allied side who is likely to suggest that we should make him our pattern or attempt to be competitors in that market. It is clear enough that large-scale bombing of enemy towns was begun by the Nazis. I am not arguing that point at all. The question with which I am concerned is this. Do the Government understand the full force of what area bombardment is doing and is destroying now? Are they alive not only to the vastness of the material damage, much of which is irreparable, but also to the harvest they are laying up for the future relationships of the peoples of Europe as well as to its moral implications? The aim of Allied bombing from the air, said the Secretary of State for Air at Plymouth on January 22, is to paralyze German war industry and transport. I recognize the legitimacy of concentrated attack on industrial and military objectives, on airfields and air bases, in view especially of the coming of the Second Front. I fully realize that in attacks on centres of war industry and transport the killing of civilians when it is the result of bona-fide military activity is inevitable. But there must be a fair balance between the means employed and the purpose achieved. To obliterate a whole town because certain portions contain military and industrial establishments is to reject the balance.

§ Let me take two crucial instances, Hamburg and Berlin. Hamburg has a population of between one and two million people. It contains targets of immense military and industrial importance. It also happens to be the most democratic town in Germany where the Anti-Nazi opposition was strongest. Injuries to civilians resulting from bona-fide attacks on particular objectives are legitimate according to International Law. But owing to the methods used the whole town is now a ruin. Unutterable destruction and devastation were wrought last autumn. On a very conservative estimate, according to the early German statistics, 28,000 persons were killed. Never before in the history of air warfare was an attack of such weight and persistence carried out against a single industrial concentration. Practically all the buildings, cultural, military, residential, industrial, religious—including the famous University Library with its 800,000 volumes, of which three-quarters have perished—were razed to the ground.

§ Berlin, the capital of the Reich, is four times the size of Hamburg. The offices of the Government, the military, industrial, war-making establishments in Berlin are a fair target. Injuries to civilians are inevitable. But up to date half Berlin has been destroyed, area by area, the residential and the industrial portions alike. Through the dropping of thousands of tons of bombs, including fire-phosphorus bombs, of extraordinary power, men and women have been lost, overwhelmed in the colossal tornado of smoke, blast and flame. It is said that 74,000 persons have been killed and that 3,000,000 are already homeless. The policy is obliteration, openly acknowledged. That is not a justifiable act of war. Again, Berlin is one of the great centres of art collections in the world. It has a large collection of Oriental and classical sculpture. It has one of the best picture galleries in Europe, comparable to the National Gallery. It has a gallery of modern art better than the Tate, a museum of ethnology without parallel in this country, one of the biggest and best organized libraries—State and university, containing two and a half million books—in the world. Almost all these non-industrial, non-military buildings are grouped together near the old Palace and in the Street of the Linden. The whole of that street, which has been constantly mentioned in the accounts of the raids, has been demolished. It is possible to replace flat houses by mass production. It is not possible so quickly to rebuild libraries or galleries or churches or museums. It is not very easy to rehouse those works of art which have been spared. Those works of art and those libraries will be wanted for the re-education of the Germans after the war. I wonder whether your Lordships realize the loss involved in that.

§ How is it, then, that this wholesale destruction has come about? The answer is that it is the method used, the method of area bombing. The first outstanding raid of area bombing was, I believe, in the spring of 1942, directed against Lubeck, then against Rostock, followed by the thousand-bomber raid against Cologne at the end of May, 1942. The point I want to bring home, because I doubt whether it is sufficiently realized, is that it is no longer definite military and industrial objectives which are the aim of the bombers, but the whole town, area by area, is plotted carefully out. This area is singled out and plastered on one night; that area is singled out and plastered on another night; a third, a fourth, a fifth area is similarly singled out and plastered night after night, till, to use the language of the Chief of Bomber Command with regard to Berlin, the heart of Nazi Germany ceases to beat. How can there be discrimination in such matters when civilians, monuments, military objectives and industrial objectives all together form the target? How can the bombers aim at anything more than a great space when they see nothing and the bombing is blind?

§ When the Nazis bombed France and Britain in 1940 it was denounced as "indiscriminate bombing." I recall this passage from a leader in The Times after the bombing of Paris on June 4, 1940: ‘No doubt in the case of raids on large cities the targets are always avowedly military or industrial establishments; but, when delivered from the great height which the raiders seem to have been forced to keep by the anti-aircraft defences, the bombing in fact is bound to be indiscriminate.’ And I recall two other more recent articles in The Times on our own policy. On January 10, 1944, the following was published: ‘It is the proclaimed intention of Bomber Command to proceed with the systematic obliteration one by one of the centres of German war production until the enemy's capacity to continue the fight is broken down.’ On January 31 the Aeronautical Correspondent wrote: ‘Some of the most successful attacks of recent times have been made when every inch of the target area was obscured by unbroken cloud, thousands of feet thick, and when the crews have hardly seen the ground from which they took off until they were back at their bases again.’ If your Lordships will weigh the implication, and observe not only the destruction of the war-production factories but the obliteration of the places in which they are and the complete invisibility of the target area, it must surely be admitted that the bombing is comprehensive and what would ordinarily be called indiscriminate.

§ The Government have announced their determination to continue this policy city by city. I give quotations. The Prime Minister, after the thousand-bomber raid on Cologne in 1942, said: ‘Proof of the growing power of the British bomber force is also the herald of what Germany will receive city by city from now on.’ Air Marshal Sir Arthur Harris, on July 28, 1942, said: ‘We are going to scourge the Third Reich from end to end. We are bombing Germany city by city and ever more terribly in order to make it impossible for her to go on with the war. That is our object; we shall pursue it relentlessly.’ A few days ago, as reported in the Sunday Express of January 23, an Air Marshal said: "One by one we shall pull out every town in Germany like teeth."

§ I shall offer reasons for questioning this policy as a whole, but what I wish immediately to urge is this. There are old German towns, away from the great centres, which may be subjected—which almost certainly will be subjected—to the raids of Bomber Command. Almost certainly they are on the long list. Dresden, Augsburg, Munich are among the larger towns, Regensburg, Hildesheim and Marburg are a few among the smaller beautiful cities. In all these towns the old centres, the historic and beautiful things, are well preserved, and the industrial establishments are on the outskirts. After the destruction of the ancient town centres of Cologne, with its unique Romanesque churches, and Lubeck, with its brick cathedral, and Mainz, with one of the most famous German cathedrals, and of the old Gothic towns, the inner towns, Nuremburg, Hamburg and others, it would seem to be indicated that an effort, a great effort should be made to try to save the remaining inner towns. In the fifth year of the war it must surely be apparent to any but the most complacent and reckless how far the destruction of European culture has already gone. We ought to think once, twice, and three times before destroying the rest. Something can still be saved if it is realized by the authorities that the industrial centres, generally speaking, lie outside the old inner parts where are the historical monuments.

§ I would especially stress the danger—outside Germany—to Rome. The principle is the same, but the destruction of the main Roman monuments would create such hatred that the misery would survive when all the military and political advantages that may have accrued may have long worn off. The history of Rome is our own history. Rome taught us, through the example of Christ, to abolish human sacrifice and taught us the Christian faith. The destruction would rankle in the memory of every good European as Rome's destruction by the Goths or the sack of Rome rankled. The blame simply must not fall on those who are professing to create a better world. The resentment which would, inevitably, follow would be too deep-seated to be forgotten. It would be the sort of crime which one day, even in the political field, would turn against the perpetrators.

§ I wish to offer a few concluding remarks on the policy as a whole. It will be said that this area bombing—for it is this area bombing which is the issue to-day—is definitely designed to diminish the sacrifice of British lives and to shorten the war. We all wish with all our hearts that these two objects could be achieved, but to justify methods inhumane in themselves by arguments of expediency smacks of the Nazi philosophy that Might is Right. In any case the idea that it will reduce the sacrifice is speculation. The Prime Minister, as far back as August, 1940, before either Russia or America entered the war, justified the continued bombardment of German industries and communications as one of the surest, if not the shortest, of all the roads to victory. We are still fighting. It is generally admitted that German aircraft and military production, though it has slowed down, is going forward; and your Lordships may have noticed signs in certain military quarters of a tendency to question the value of this area bombing policy on military grounds. The cost in sacrifice of human life when the Second Front begins has never been disguised either from the American or from the British public by our leaders.

§ It is also urged that area bombing will break down morale and the will to fight. On November 5, in a speech at Cheltenham, the Secretary of State for Air said that bombing in this way would continue until we had paralysed German war industries, disrupted their transport system and broken their will to war. Again leaving the ethical issue aside, it is pure speculation. Up to now the evidence received from neutral countries is to the opposite effect. It is said that the Berliners are taking it well. Let me quote from two Swedish papers. On November 30 last, the Svenska Dagbladet—this was during the first stage of our raids on Berlin—said: ‘Through their gigantic air raids the British have achieved what Hitler failed to achieve by means of decrees and regulations; they have put the majority of the German people on a war footing.’ On January 9 of this year, the Sydsvenska Dagbladet said: ‘The relative German strength on the home front is undoubtedly based on desperation, which increases and gets worse the longer the mass bombing lasts. It is understandable that the fewer the survivors and the more they lose the more the idea spreads 'We have everything to gain and nothing to lose, and we can only regain what is ours if Germany wins the final victory, so let us do everything in our power.'’ If there is one thing absolutely sure, it is that a combination of the policy of obliteration with a policy of complete negation as to the future of a Germany which has got free from Hitler is bound to prolong the war and make the period after the war more miserable.

§ I am not extenuating the crimes of the Nazis or the responsibility of Germany as a whole in tolerating them for so long, but I should like to add this. I do not believe that His Majesty's Government desire the annihilation of Germany. They have accepted the distinction between Germany and the Hitlerite State.

[Bell is interrupted here by shouts of "no" from several members.]

On March 10 of last year the Lord Chancellor, speaking officially for the Government, accepted that distinction quite clearly and precisely. Is it a matter for wonder that Anti-Nazis who long for help to overthrow Hitler are driven to despair? I have here a telegram, which I have communicated to the Foreign Office, sent to me on December 27 last by a well-known Anti-Nazi Christian leader who had to flee from Germany for his life long before the war. It was sent from Zurich, and puts what millions inside Germany must feel. He says: ‘Is it understood that present situation gives us no sincere opportunity for appeal to people because one cannot but suspect effect of promising words on practically powerless population convinced by bombs and phosphor that their annihilation is resolved?’ If we wish to shorten the war, as we must, then let the Government speak a word of hope and encouragement both to the tortured millions of Europe and to those enemies of Hitler to whom in 1939 Mr. Churchill referred as "millions who stand aloof from the seething mass of criminality and corruption constituted by the Nazi Party machine."

Why is there this blindness to the psychological side? Why is there this inability to reckon with the moral and spiritual facts? Why is there this forget-fulness of the ideals by which our cause is inspired? How can the War Cabinet fail to see that this progressive devastation of cities is threatening the roots of civilization? How can they be blind to the harvest of even fiercer warring and desolation, even in this country, to which the present destruction will inevitably lead when the members of the War Cabinet have long passed to their rest? How can they fail to realize that this is not the way to curb military aggression and end war? This is an extraordinarily solemn moment. What we do in war—which, after all, lasts a comparatively short time—affects the whole character of peace, which covers a much longer period. The sufferings of Europe, brought about by the demoniac cruelty of Hitler and his Nazis, and hardly imaginable to those in this country who for the last five years have not been out of this island or had intimate association with Hitler's victims, are not to be healed by the use of power only, power exclusive and unlimited. The Allies stand for something greater than power. The chief name inscribed on our banner is "Law." It is of supreme importance that we who, with our Allies, are the liberators of Europe should so use power that it is always under the control of law. It is because the bombing of enemy towns—this area bombing—raises this issue of power unlimited and exclusive that such immense importance is bound to attach to the policy and action of His Majesty's Government. I beg to move.

[Three more speakers, including Cosmo Lang, former Archbishop of Canterbury, and Robert Gascoyne-Cecil, Secretary of State for Dominion Affairs, intervene before Bell, exercising his right of reply, makes a concluding statement.]

My Lords, I should like to express my gratitude for the courtesy of the noble Viscount's reply.[2] I will not disguise the fact that the end of his speech was not exactly unexpected but was nevertheless a disappointment. I, of course, wish—no one more—for the liberation of the unfortunate peoples of Europe, and I know it is only by the conquest of Hitler and his associates that that can be achieved. I would very strongly press the noble Viscount to take great pains about the definition of legitimate objectives of a military and industrial kind and to avoid to the utmost extent possible any confusion of them with non-military and non-industrial objectives. I do not wish to trouble your Lordships further, but we have to think of the future as well as the present. I beg leave to withdraw my Motion.

"I recognize the legitimacy of concentrated attack on industrial and military objectives, on airfields and air bases, in view especially of the coming of the Second Front "I fully realize that in attacks on centres of war industry and transport the killing of civilians when it is the result of bona-fide military activity is inevitable. But there must be a fair balance between the means employed and the purpose achieved. To obliterate a whole town because certain portions contain military and industrial establishments is to reject the balance ... How can there be discrimination in such matters when civilians, monuments, military objectives and industrial objectives all together form the target? How can the bombers aim at anything more than a great space when they see nothing and the bombing is blind?"

Bishop Bell, an Anglican (of course) had been considered to be in the running for Archbishop of Canterbury and some feel that the speech cost him is chance.  Bell did not have the support of his superiors in making the speech, one of whom questioned it during it, stating; it is a lesser evil to bomb the war-loving Germans than to sacrifice the lives of our fellow countrymen..., or to delay the delivery of many now held in slavery"?

Bishop Bell is considered by some to be a Saint.

Bishop Bell was absolutely correct, in my view, which is something those in the West have never faced.  Much of the bombing of Axis targets evolved to a species of mass civilian killing, which was never moral.

Bishop Bell opposed the war crime trials after the war on nuanced grounds, which likely also didn't help those wanting him to become the Anglican Archbishop of Canterbury.  He opposed nuclear arms following the war.  He died in 1958.  In 1995, long after his death, he was accused of having a sexual relationship with a minor in the 1940s and the Anglican Church paid a settlement which it later found embarrassing as it was concluded that there had been a rush to judgement, and that in fact the evidence was not credible.  It apologized to his relatives.

The Luftwaffe made renewed efforst to supply the Korsun Pocket from the air, and also evacuated some of the wounded after delivirng large quantities of materials.

Water carrying detail, February 9, 1944.  Bougainville.

Alice Walker, author of The Color Purple, was born in Georgia.

Monday, February 5, 2024

What if the Western World is the "special case"?

Pastoral scene, pre Soviet Ukrainian village.  Not a lot of homsexuality, transgenderism, etc. going on there.

Those who protest vehemently belong to small ideological groups," Francis told Italian newspaper La Stampa. "A special case are Africans: for them homosexuality is something 'bad' from a cultural point of view, they don't tolerate it".

"But in general, I trust that gradually everyone will be reassured by the spirit of the 'Fiducia Supplicans' declaration by the Dicastery for the Doctrine of the Faith: it aims to include, not divide," the pope said.

We all see things through thick lenses of our cultures, and the history of our cultures.  This was true even of the authors of the Gospels, which sometimes come through on certain items in their writings. 

I think Fiducia Supplicans demonstrates this.

For that matter, to use a bad secular example, I think Justice Kennedy's opinion in Obergefell v. Hodges did as well, which is not to say that the documents are analagous. They are not.

Supreme Court Justice Anthony Kennedy seems to have generally believed that the Obergefell decision overturning tens of thousands of years of understanding on the nature of marriage would be met with rapid universal acceptance, rather than turning out to be the metaphorical shot heard around the world that gave us Donald Trump in short order.1

The Supreme Court, in Obergefells, and the Papacy, in Fiducia Supplicans, are reacting to the same development seem to have made the assumption of thinking that what happens in European cultures is what happens, or what even really is of major concern, all over the world.  That just isn't the case in this instance.

A pretty good case can be made that "homosexuality", as Western Society regards it, doesn't even exist, although certainly same sex attraction and sexual conduct does. They are not the same thing.  Therefore, when the Pope says "A special case are Africans: for them homosexuality is something 'bad' from a cultural point of view, they don't tolerate it" it might in fact be the case that the opposite is true.  That is, the "special case" is Western Europeans, for whom homosexuality exists, and is not a "something 'bad'", or at least a significant number of Western Europeans, of which North and South Americans are (once again) part, have now been schooled or accepted that it isn't bad.

In most, of the world, homosexuality is regarded as a European thing.  Again, the conduct occurs, but not the gender characterization.  And in no society, does it occur with the frequency it does in Western Society, which is also the society which as become the most libertine, albeit only in the last seventy years, particularly in regard to sex and manifestations of sex, including outward manifestations of sex.

We've dealt with that before, but now that It's come back up in this fashion, it's worth looking at again.  Pretty much everywhere this conduct occurs, it's strongly associated with a variety of factors, one of which, in its broad manifestation we now see, is a wealthy society that has lots of idle time.  Put another way, it's a factor of resources and availability to them.

This is true of a lot of human disorders that are closely related to elemental needs and what we tend to universally see is that when we have a society that is heavily deprived of an elemental needs, a disordered desire for it, combined with disorder conduct, pops up in a minority (never a majority) of the population.

Food is a good example.


Scarcity of food will result in a massively strong desire to eat.  In some people, that leads to desperate acts under desperate situations.  Cannibalism, for example, comes to mind in regard to the Donner Party, or the residents of Leningrad.  People took measures they normally wouldn't.

Not everyone did, however.

At least in the Soviet examples, which repeated in various fashions from 1917 through early 1944, most people didn't.  People would starve instead.

Conversely, in food situations where there's a surplus of food, the entire population will tend to gain weight, but not everyone tends to become excessively overweight.  Modern dieticians will yell in horror at this, but overweight, and truly grossly obese are not the same things.  Grossly obese happens for a number of reasons, including people having a makeup which is extremely efficient in order to avoid famine, but it's only in an unnatural situation of surplus calories that it manifest itself.  

As a scene in Sam Peckinpah's Major Dundee presents it:

Sergeant Chillum:  Don't look to me like them gut-eaters has been feeding them very good.

Wiley: Did you ever see a fat Apache?

Sergeant Chillum: I ain't yet.

This scene depicts the pick up cavalry formation taking the kidnapped children and feeding them, but the point raised, accidentally, is a good one.  Native Americans lived in a state of nature, and in that state, they were in good shape and not packing around extra weight.  No culture in a state of nature does.

When things become disordered, such as in famine, some people will do something that can be argued to be disordered, eat other people.  When there's too much food and no real need to work too hard, physically, to obtain calories, everyone puts on weight, but some will very much to their detriment.

So what's this have to do with homosexuality, let alone Fiducia Supplicans? Well, quite a lot, really.

Just as, in a balanced state of nature, or close to one, people don't get fat, and don't turn to cannibalism, in a balanced state of nature, they don't turn to the range of sexual deviations that they do in an unbalanced one.

Edgar Paxon's Custer's Last Stand.  While it might seem odd to see this posted here, the Cheyenne and Sioux warriors who won this battle, and one just days before it at Rosebud, were never more than a day's ride from their families.  Women were of course present in the Native camp at Little Big Horn, as the battle was brought on by the 7th Cavalry's attack on the village, but at least one native woman had been present at Rosebud as well.  Native raiding parties might separate from their families for a period of days, but not months.

In a state of nature, people live in pretty small communities and there's pretty much a 1 to 1 sex ratio.  Men would only be separated from women for very brief periods of time.  A war party, for example, might separate for several days, but not months. The Great Raid of 1840, for example, which is regarded as the largest Native American raid every conducted, just lasted two days.  Add in travel, and the warrior bands were gone longer, but it probably wasn't much more than a week, if that long.

Hunting parties are also often cited for periods of separation, but in a healthy native state, the separation was often just a matter of hours.  Women were usually close enough to a really large hunting party that they could partake in the processing of the game.  There were undoubtedly exceptions, but by and large, this was the rule.

Taking the war example again, consider this from Ethiopia's mobilization order of 1935 when Italy invaded:

Everyone will now be mobilized, and all boys old enough to carry a spear will be sent to Addis Ababa. Married men will take their wives to carry food and cook. Those without wives will take any woman without a husband. Anyone found at home after the receipt of this order will be hanged.

Emperor Haile Selassie

Married men, take your wives.  Not married?  Find a woman who isn't married and taker her.

It's only once you begin to mess with the basic human living patters that the opposite is true.  Industrialization, which we'll get to in a moment, really brought in a major disruption from the normal living patter, but there are preindustrial examples that are notable.  War provides a pretty good example again.

Major military campaigns in antiquity relied on theft of food, which is not ordered, and which is well known.  If the fighters were separated from women, they also rapidly descended to disorder.  Early military campaigns (and some recent ones) are famously associated with "rape and pillage", and by men who would not ordinarily do that.  

Another example of adjusting to desperate times might be taken in Muhammed authoring his troops, who were ready to go home as they were tired of being without their wives, to have sex with their female saves taken in war.  This is widely denied by Muslim scholars today, but it seems to be fairly well established and in fact the practice has been resumed by Islamic fundamentalist armed bands and its the origin of Muslim sex slave trading, which is an historical fact. That this is basically an example of licensed rape can't really be denied.

Conversely, in Christian societies the "marital debt" was taken very seriously up until recently, and it was taken so seriously in the Middle Ages that a wife of a man who wished to go on crusade could veto it simply by citing the marital debt.  That's fairly extraordinary, but telling, in that she could simply declare that if her husband departed her needs in this category might cause her to fall into sin, and therefore, he couldn't go.  Moderns like to look down on such things today, but in reality that was a very natural and realistic view of human sexuality.

Same gender attractions play in here too, but within bands of men kept away from women for long periods of time.  The most famous example of that may be the Spartans, who were fierce warriors trained from young adulthood, in the case of men, to be soldiers.  However, the warehousing of men, and boys, away from women brought about widespread homosexual conduct as the living conditions were, rather obviously, completely abnormal.

So too are much of our current living patters.

Industrialization separated men from women and parent from child in a major way, recreating the abnormality of living conditions noted above on a society wide level.

And that's deeply unnatural.

It wasn't until the Industrial Revolution that men left their homes every day, working long hours, and were separated from their wives and children for what amounts to well over half of their adult waking hours.  And this was not only true of industrial laborers, but also of their white collar bosses.  In many industrial societies, moreover, this was amplified by the fact that men further segregated themselves, or were segregated by society, even on off hours.

It was essayist Henry Fairlie who noted:

Work still gives meaning to rural life, the family and churches.  But in the city today, work and home, family and church, are seperated.  What the office workers do for a living is not part of thier home life.  AT the same time they maintain the pointless frenzy of hteir work hours on thier off hours.  They rush form the office to jog, to the gym or the YMCA pool to work at their play with the same joylessness.

Fairlie wrote this in 1986, well after the most aggressors conditions of the Industrial Revolution had slackened, but he did note in The Idiocy of Urban Life what that had been like.  Men left early in the morning and walked, on average, seven miles to work. They worked their all day, and then returned home after twelve hours of labor.  Well over half their day had been spent away from their family.

By the 20th Century that had, in many heavily industrial regions, created a new pattern of living he didn't address, and one which lasted well into the 1970s.  Men left for work in blue collar jobs, worked all day with other men, and at quitting time, they hit the bars.  Men in the American Rust Belt, for instance, commonly hit a bar every night on the way home, spending a couple of hours drinking beer in an all male company, save for the barmaids whose tips went up as the beer flowed.  Rough and tumble places, these were not the equivalent of charming English or Irish pubs of the same period.  The maleness, if you will, of their work was all the more amplified by the nearly universal membership of men in organizations that excluded women.

Not surprisingly, this all encouraged conventional sexual vice.  Some men, a minority but nonetheless an appreciable nature, took the jousting with bar maid and waitresses further, with some of the women reciprocating.  When Hank Thompson and Kitty Wells sang about the "wild side of life" it's easy to wonder why they were hanging out in bars, not really appreciating that a lot of men in particular simply did.  Indeed, the term "family man", conversely, had real meaning.

Not to dump this exclusively on blue collar workers by any means, philandering conduct was common in the white collar world as well, to such an extent that it became instantly recognizable to people who went to see 1960's The Apartment, the entire theme of which plays out through the vehicle of cheating married executives using their younger colleagues' apartment.


Indeed, when I was young, I can recall my parents openly talking about professionals in town who had affairs and mistresses.  This certainly didn't include anyone in my family, which was 100% Catholic and meant it.  That conduct was clearly not approved of, but my point is that it occured.  While never discussed in this fashion, in the context of what we're discussing here, the mistresses were sometimes targets of opportunity, so to speak.  Secretaries and assistants.  Indeed, I heard a lawyer of the generation prior to mine, once relate of the generation of lawyers two generations older than hers, that quite a few of the paralegals of that old, now largely dead or very old, were effectively mistresses.  One such assistant had mysteriously had a child out of wedlock when that was pretty rare, and it was widely known who teh employer father was.

There's a lot more that could be explored here, but the point is that the contra natural working conditions give rise to departures from morality and nature.  Even now, or particularly now, you'll hear a close female colleague of a male be referred to as his "work wife".  I've even heard a person refer to herself that way.  Work wives have no marital debt, but hidden by the statement is the vague suggestion or fear that they might be providing such a service, illicit thought it would be.

Homosexuality, in large part, comes about, I strongly suspect, due to something similar.

In an earlier thread, we noted that there are in fact cultures that not only have low incidents of homosexual conduct, but none.  As we earlier posted:

Somewhat related to this, interestingly enough, I also came upon an article by accident on the Aka and Ngandu people of central Africa, who are branches of the Bushmen, or what some people still call "pygmies".  They've been remarkably resilient in staying close to nature.

A hunter-gatherer people, they naturally fascinate Western urbanites, and have been studied for many years by Barry and Bonnie Hewlett, a husband and wife anthropologist team.  Starting off with something else, after a period of time the Washington State University pair "decided to systematically study sexual behavior after several campfire discussions with married middle-aged Aka men who mentioned in passing that they had sex three or four times during the night. At first [they] thought it was just men telling their stories, but we talked to women, and they verified the men's assertions."

The study revealed some interesting things, besides that, which included that they regarded such interaction as a species of work, designed for procreation.  Perhaps more surprising to our genital focused society, they had no concept of homosexuality at all, no practice of that at all, and additional had no practice or concept of, um. . . well . . .self gratification.  You'll have to read between the lines on that one.

Perhaps the Synod on Synodality ought to take note of the reality of the monotheist Aka's and Ngandu's as that's exactly what the Catholic faith has always taught.1 And so it turns out in a society that's actually focused that way, what Catholics theology traditionally has termed disordered, just doesn't occur.  It's also worth noting that the rise of homosexuality really comes about after men were dragged out of the household's on a daily basis by social and economic causes, and the rise of . . . um., well, anyhow, recently is heavily tied to the pornificaiton of the culture that was launched circa 1953.

In other words, those like Fr. James Martin who seek a broader acceptane of of sexual disorder, might actually be urging the acceptance of a byproduct of our overall economic and social disorder, which itself should be fixed.

But what would be the conditions that bring it about in our culture?

We're not even supposed to ask that now, but for most people who have same sex attraction, it's a pretty heavy cross to bear.  We should be looking at how it comes about.

Well, what we know is that if we separate men from women, particularly in their formative years, we'll get it at a higher rate than when that doesn't occur.

Going back to war, that fountain of all problematic things, we can look back as far as the Spartans to find this.  Spartans, faced with a constant threat of war, took up separating men from women large-scale and raising boys in barracks.  It also had a notable degree of homosexual conduct.

Hmmm. . . separate young men and keep them separates just as things begin, for lack of a better way to put it, turn on, and . . . .

The Spartans were a notable early example of this, which in turn tends to be exaggerated.  It's not likely that every single Spartan male was a homosexual.  It's also not the case, as is sometimes suggested, that Ancient Greece was wildly homosexual.  Indeed, Plato abhorred it and regarded it as contrary to nature and proposed the Athenian assembly ban homosexual acts, masturbation, and illegitimate sex in general.

Going forward in time, when we really start to see references to the acts (but not a claimed "homosexual" status) comes with the first semi modern navies.  It was a constant concern, for instance, of the Royal Navy, which perhaps might be regarded as the first modern navy.  A great navy, it was not necessarily recruited in the most charming way and many sailors were simply press-ganged, a type of conscription, into it against their will.  As press gangs favored hitting bars in ports, many of the men conscripted into the Royal Navy already lacked a strong attachment to home and family, and ports were notoriously associated with prostitution.  Anyhow, a lot of men away from sea for months, or years, at a time, and a lot of them being fairly young. . . well the problem rose again.

It replicated itself in large modern armies as well, interestingly often among the officer class.  In European armies where the officer class was made up of minor nobility as a rule, the men in it had entered as the only other real employment option, if they were not set to inherit the estate, was the clergy.  In some European armies officers were strongly discouraged from marrying, which in part reflected the fact that their pay was very bad, as their countries knew that they could rely on family money. While it didn't occur universally in every such army, in some, such as the pre World War One German Army, there was a strong streak of hidden homosexuality.

English private schools, which were widely used by the upper class, were notorious for homosexuality for the same reason.  Homosexual conduct became so common in them that homosexuality used to be referred to elsewhere as "the English Disease".  Private schools were segregated effectively by class, and very much by gender.  Unlike the charming portrayal in the Harry Potter series of works, boys went to boys schools and girls to girls school.  Quite often, over time, parents enrolled their children in the same schools they'd gone to.  Overtime, a closeted institutional homosexuality, or at least its common occurrence, crept in.

It could be legitimately asked how on earth any of this relates to our current era, but it does in more ways than we might imagine.

In most Western societies today, we make no effort, for the most part, to separate men and women in anything, formally.  But as we've already detailed, we do send men, and now women, out of their families and into an unnatural environment on a daily basis.  People often meet their future spouses in periods of time when young people are constantly together, such as in school or university, but as soon as they are established, we pull them apart.

Starting during World War Two, moreover, a false academia combined with the corruption and destruction of the war, gave rise to the Sexual Revolution.  We commonly think of that as arriving in the 60s, but in reality it probably really started in the 1940s with the publication of Kinsey's false academic narratives. That was the first shot, so to speak, and the publication of Playboy the second one.  While Playboy was opposed in some localities into the 1980s, by the 1950s it was so well established, in spite of completely rejecting conventional morality, and in spite, moreover, of publishing photos of women younger than 18, that the ground had been massively lost.  The pill followed in the early 60s, work patterns changed due to the introduction of domestic machinery, and sexual morality took a beating.  Once its natural purpose was obscured, and then lost, which really basically took all the way into the 1990s, the widespread acceptance of homosexual sex was inevitable.

None of which means that a large number of people will take it up.

But what does mean, that some people, in some circumstances, will. And the unnatural conditions that we live in, amplified by societal moorings having been cut by the Sexual Revolution, help bring that about.  And as society has chosen to simply embrace everything that deviates from the norm, and natural, as it applies to ourselves, those afflicted have almost no place to go, but deeper in, no matter how destructive that may be.

All of which is a good reason that people in this circumstance need blessings, if blessing are properly understood.

And which would, therefore, support Fiducia Supplicans.

But none of which suggests that the Church's view on sex is what is causing a decline in attendance in  Europe, and that a wider acceptance of homosexuality as normal, as some would urge, would actually do anything.  This all is a problem in the West, to be sure, but the underlying evolution of thought that some have, that this is all natural, is not supported by the evidence.

The evidence supports the contrary.

Which gets us back to our original point.  African and Asia, for all of their problems, have lived closer to nature, longer, than we have.  But that is rapidly changing, and in much of Asia in particular it already has. People who like to imagine that there is such a thing as broad progress, for which there is no good evidence, would argue that this is all progress, so that everything we have noted as a byproduct of the evolution of industry in the West will necessarily happen everywhere else. But that's not necessarily the case at all.

And indeed, in the West itself there seem to be an awakening of tradition, and a desire to return to a more rooted lifestyle.  Ironically, evolutions in technology may bring that about.  We know that populations are declining everywhere in the Western Northern Hemisphere, which is seen as a disaster but which in fact may emphasize this sort of return to the village.

Footnotes:

1.  Obergefell is an incredibly weak decision which, if it were to reappear in front of the United States Supreme Court today, would be reversed.  My prediction is that it will be within the next decade as it devoid of solid legal reasoning.

When it was handed down, it was my prediction here that it would cause massive social disruption and resistance, which in fact it has.  Pollsters like to point out that the views on same gender unions have moved greatly since it was handed down, which is true, but what they seem to miss is that it was basically the last straw on the part of traditional social conservatives, as well as (Southern type) populists on forced social change.  The latter group had long ago accommodated itself to divorce, to people shacking up, and begrudgingly to homosexual conduct but it wasn't about to be told that homosexual unions equated with marriage.  In very real terms, Anthony Kennedy, whether he realizes it or not, has always been Donald Trump's running mate.

Related Threads:

The Overly Long Thread. Gender Trends of the Past Century, Definitions, Society, Law, Culture and Their Odd Trends and Impacts.

Sunday, January 21, 2024

What Western European cultures are fascinated by, and what the rest of the world is not.

Terry Mattingly's Get Religion blog, which have linked in here on the side, states something that we've already stated, but in a more in-depth article.

Or maybe it's something we've posed as a question.

Christianity is not a European religion.  Indeed, Europeans, in the form of Romans and Greeks, at first opposed it.

Christianity, and certainly the original form of Christianity, Apostolic Christianity, of which all the Orthodox and Catholics are part, came out of the Middle East and in fact it never left it.  The first Catholics, which is to say the first Christians, were at the very first all in the Roman province of Palestine.  Pretty soon they were in Syria, where they were first called Christians, and Egypt.  In the Apostolic Age Christianity, which again is to say Catholicism, made it all the way to India, and of course it also made it to Rome.  Rome was the early site of the head of the Church, because it was the center of the most powerful secular entity in the world, the Roman Empire, but other localities were major diocesan seats as well.  The last Apostolic Christian church in North Africa prevailed until the 1400s, the same century that the Moors were expelled from Spain, and the same century that the Church was established in Sub Sarah Africa.  Catholicism was so strong in Angola that pre Revolution slave rebellion in the Southern English Colonies of North America saw a Catholic Angolan band rise up and bolt for Catholic Florida.

So why, some of us have asked, is there so much attention on homosexuality in today's Church?

Seem unconnected?  It isn't.

Homosexuality is relatively rare in the world, but it is most common in European cultures.  There are a number of reasons for this.  For one thing, the Western world is rich, and it's used its wealth in pecular ways impacting living arrangements.  Basic aspects of adult life common throughout human history and in every culture have been badly warped in post World War Two, or maybe post World War One, or maybe as part of the Enlightenment, European cultured world.  While consumption of food, working, and the basic reproductive nature of humans is the same at an elemental level for people everywhere, and at all times, in the rich society of post 1945 Western Culture, there's an entertainment element to all of it.  People do these things to be "fulfilled", which in the end often tends to mean that their reproductive organs pretty much play the same role as a Nintendo joystick.  People have completely lost the connective and reproductive aspect to sex itself, which naturally leads to all sorts of bored playing with it.  We have, in this context, all become characters on MXC.

Additionally, as the West developed it got into warehousing of men, and sometimes women, for various reasons.  In the movie version of Pasternak's classic, Dr. Zhivago, the Orthodox Priest, in taking Lara's confession, warned her that sex was strong and that "only marriage can contain it".  As we've built societies that postpone marriage by operation of social pressure and economics, we can't be surprised that premarital sex became common.  Likewise, as we warehoused young men in various fashion. . .all male schools, all male institutions, etc., a certain percentage seek relief where they can find it.  Like most disordered behavior, the initial inclination probably isn't really very strong, but once people find relief in it, that takes over.  People don't take up drinking a quart of Jim Beam all in one setting.

So at this point the rich West has a pretty messed up relationship with sex in general, and for that matter, with nature and life in general.

And it's in a rocketing decline.

So why so much attention to the Fr. James Martin's of the world?  Why does the Papacy address this small demographic rather than, so far, addressing the effective schism of the German church, which has gone even further?

Mattingly notes:

"The Church of Africa is the voice of the poor, the simple and the small," wrote Cardinal Robert Sarah of Guinea, the former head of the Vatican's Congregation for Divine Worship and the Discipline of the Sacraments. "It has the task of announcing the Word of God in front of Western Christians who, because they are rich, equipped with multiple skills in philosophy, theological, biblical and canonical sciences, believe they are evolved, modern and wise in the wisdom of the world."

Mattingly also notes:

Catholic debates over LGBTQ+ issues are crucial, he [ Rev. Chris Ritter] said, "because if you want to spot low-fertility, low-faith cultures in Europe and elsewhere, you look at how and when they legalized and legitimized same-sex marriage. That will give you a good idea of what is happening. … Just look for large numbers of secular old people."

And that gets back to what I noted the other day. The West, in every fashion, is in decline.  By mid-century that will be more obvious than it is now, and that's not long.  In our feebleness, we've become self obsessed and lost a grasp of the existential.

This won't last forever.  Our self extermination by confusing entertainment with living is assuring it will not.  And, by extension, the unique tragedy of homosexuality, and the related plagues that endorsing rather than sympathizing with that tragedy has brought on, won't last long as major issues much longer either.  Society really doesn't need to be wringing its hands so much over this.

For that matter, we can suppose it won't be long until the occupant of St. Peter's Chair was born in Africa once again. . .and that will not be a bad thing.

On being blisteringly dense and contra-natural

I'll have to start this again with a quote I had here the other day from Cardinal Sarah

The dying West.

I'm afraid that the West will die. There are plenty of signs. No more childbearing. You are invaded, still, by other cultures, other peoples, who will progressively dominate you by their numbers and completely change your culture, your convictions, your morality.

Cardinal Sarah

I guess because I'm a big reader, I'll get advertisements for books and also book reviews in email form.  One that I get is the New York Times book reviews, which I've come to barely notice.  A big part of that is because as the Times itself has declined, and it very much has, its book reviews are focused on whiney self-indulgent narcissist who write whiney self-indulgent narcissist memoirs that nobody reads and which are soon forgotten.  Stuff like the struggles of a middle class homosexual 1st generation Pakistani American in the big city whose extended Islamic family doesn't get him. M'eh, get over yourself, dude.

Anyhow, I got more than one email on Molly Roden Winter's new memoir, More on her sexual immorality.  The first time I disregarded it as it was a New York Times review (of course), but the second time I did take brief note of it.

Basically, she and her husband, who do have children, like to f*** other people than their spouses and for some reason their licentiousness is to be shared with others, making them both not only sexually reprehensible, but exhibitionist as well.  They'd define this as being "polyamorous", but that description does violence not only to nature, as we'll see, but to "amour".  Polylicentiousness would be a better description, but licentious would simply do, although they apparently (I haven't read it) keep their affairs down to one person at a time.  Indeed, one item I found she wrote in an op ed was about her sneaking out to her "boyfriend" during COVID and lying about it to her mid teen son, whom she must think is really dense, so she can screw her paramour in his household while his wife, whom he is trying to get pregnant, is out.  

Like all books in this area, this will be read only by people, probably mostly women, who want either 1) a peak into somebody's Fifty Shades of Grey lifestyle or 2) are thinking of cheating on their spouses and want to learn what that's like while being encouraged to do so.  I'm not going to bother with that, but instead make an evolutionary biological and medical observation.

Setting aside morality, this sort of conduct can only occur if you've carpet bombed your system into sterilization and have a platoon of antibiotics ready to come to your rescue.

In other words, while the promoters of this sort of thing like to claim it as sort of natural, it's the opposite.

We've dealt with it elsewhere, but the bargain of our species was that the male in a couple got the female. . .you know. . . that way, for his life, and she got food and protection, which she couldn't provide once she had a child or children.  Slice it anyway you want, but that's the evolutionary basis of monogamy and that's why our species exhibits it.

People will talk about affairs etc. and the degree to which they've been historically common in our species, but they really miss the history of it.  By and large, while they do occur, amongst the masses, which were most people, who lived close to the economic bottom line, or who were aboriginal, or pastoral, or nomadic, the Old Law provided that such offenses were punishable by death, by and large.

People like to claim, "oh that was just for the women", but that's simply not true.  Yes, women adulterers were killed, as we all are well aware.  The underlying logic of it, as brutal as that was, is that a man shouldn't be forced to raise the offspring of some other man, and death put an end to the chance of that occurring, and perhaps to the offspring as well as the offending woman. 

Grim.

But death was the common punishment for men as well, and it was typically directly meted out.  The man discovering the offense very often simply killed the other guy, and that was regarded as okay.

Indeed, as late as 1973, the Texas Penal Code provided:

Homicide is justifiable when committed by the husband upon one taken in the act of adultery with the wife, provided that the killing takes place before the parties to the act have separated. Such circumstance cannot justify a homicide where it appears that there has been, on the part of the husband, any connivance or assent to the adulterous connection.

In other words, if husband came home and found Jim Bob Diddler in bed with his wife, he could kill him.

And we should note that yes, that's completely contrary to Christian morality.  You can't run around killing people, even those in bed with your wife.

But the old, pre-Christian, law allowed for this.

Black Buffalo Woman.

Indeed, a famous example of this is given by the example of Crazy Horse, whose early affections had been towards Black Buffalo Woman.  In spite of his known feelings for her, she married No Water while Crazy Horse was on a raid.  In 1870, he carried her off while No Water was out on a hunting party.  The next day, No Water caught up with him, shot him in the face with a revolver (hitting his nose) and breaking his jaw, his shot being misdirected due to a third party attempting to intervene.  Crazy Horse was laid up due to his injuries for months, but had escaped death.  The blood feud was ended by No Water giving Crazy Horse a horse in compensation for his injures, which must have been galling to No Water knowing that Black Buffalo Woman and Crazy Horse had spent one night together, but which was deemed justified in light of there being questions about Black Buffalo Woman's long term marital intent.  Crazy Horse was stripped, in turn, of his position as a Shirt Wearer.

No Water in later years.

I've known, FWIW, of one killing here which was pretty much under those circumstances and I personally know a fellow, who was an FBI agent, who came home to find a coworker of his in bed with his wife.  In the latter case, he gave the guy one hour to clear out with the stated intent that when he came back in an hour, if they were still there, he was killing him.

His instructions to his spouse were to clear out as well.

They did.

Anyhow, Ms. Winter's behavior is only possible, as noted, due to chemistry. We've used chemistry to defeat our biological functions, but not our psychological and psycho-biological ones, and at least for the time being, we're not close to doing so.  Indeed, if we do, it'll be the end of the species.

Let's go back to Black Buffalo Woman.

Several months after Crazy Horse's attempt at taking her, she gave birth to a light skinned child.  That must have been all the more galling to No Water, as Crazy Horse was light skinned as well.  Indeed, while people aren't supposed to speculate on such things, his light feature and aquiline nose have lead to some speculation that he descended from a French trapper a generation or two prior to his birth, and I'll just go out on a limb and say it's likely so.1   Anyhow, this gives a biological example of why this is so deep in our DNA.  No Water wanted his wife and knew what the relationship between men and women meant.  He already had three children by her.  Her departure with Crazy Horse was a massive act of betrayal as well as resource disaster.  Some nine or ten months later, he likely ended up burdened with the child of another man, but sucked it up and carried on.

And here's a second reason.

Disease.

Whatever the multiple partner of this type has been common in any form, venereal disease has been absolutely rampant.  There's really no exception.  Indeed, that's probably all the more we need to say on that.

Now, on this, a person might wonder for a second about polygamy.  I'm not a defender of polygamy, but polygamy and polygamous behavior aren't the same at all.  The wives of a husband in a polygamous society are his, not for sharing.  Pretty obviously, if they were shared in any fashion, with our without his knowledge, the disease spreading opportunity is really enhanced.

This shows, once again, how prophetic Humanae Vitae really was.

Consequences of Artificial Methods

17. Responsible men can become more deeply convinced of the truth of the doctrine laid down by the Church on this issue if they reflect on the consequences of methods and plans for artificial birth control. Let them first consider how easily this course of action could open wide the way for marital infidelity and a general lowering of moral standards. Not much experience is needed to be fully aware of human weakness and to understand that human beings—and especially the young, who are so exposed to temptation—need incentives to keep the moral law, and it is an evil thing to make it easy for them to break that law. Another effect that gives cause for alarm is that a man who grows accustomed to the use of contraceptive methods may forget the reverence due to a woman, and, disregarding her physical and emotional equilibrium, reduce her to being a mere instrument for the satisfaction of his own desires, no longer considering her as his partner whom he should surround with care and affection. 
Finally, careful consideration should be given to the danger of this power passing into the hands of those public authorities who care little for the precepts of the moral law. Who will blame a government which in its attempt to resolve the problems affecting an entire country resorts to the same measures as are regarded as lawful by married people in the solution of a particular family difficulty? Who will prevent public authorities from favoring those contraceptive methods which they consider more effective? Should they regard this as necessary, they may even impose their use on everyone. It could well happen, therefore, that when people, either individually or in family or social life, experience the inherent difficulties of the divine law and are determined to avoid them, they may give into the hands of public authorities the power to intervene in the most personal and intimate responsibility of husband and wife.

What was warned of here has now happened on a large-scale, with not only men regarding women as mere instruments of satisfaction, and vice versa, but a modern Western society obsession with our lower regions, even basing entire "lifestyles" on it.

None of which is capable without a complete chemical sterilization of our natural systems in a manner that we'd not tolerate on any other topic.  It's unnatural on an epic level.

Footnotes

1.  One of Crazy Horse's two wives, Helena "Nellie" Larrabee (Larvie), was half French.  


History has strangely not treated Larrabee well, seemingly because she influenced him to basically settle down.  That's really unfair, quite frankly.

Related Threads:




A headline from Fox News:

 Playboy model Crystal Hefner admits she was never 'in love' with late husband Hugh Hefner.

Gosh, what a shocker. 

Wednesday, January 10, 2024

Pope Francis addresses a lot of topics, but is quoted on only one.

In an example of how things are badly and oddly reported, Pope Francis gave a wide ranging speech, touching on many topics, on January 8, but only his comments on surrogacy (which I fully agree with) were reported on.

In his speech, he stated:

Your Excellencies, Ladies and Gentlemen,

I am pleased to welcome you this morning and to extend my personal greetings and good wishes for the New Year. In a special way, I thank His Excellency Ambassador George Poulides, Dean of the Diplomatic Corps, for his kind words, which eloquently expressed the concerns of the international community at the beginning of a year that we hope to be one of peace, but has instead dawned amid conflicts and divisions.

Our meeting is a fitting occasion for me to thank you for your efforts to foster good relations between the Holy See and your respective countries.  Last year, our “diplomatic family” became even larger, thanks to the establishment of diplomatic relations with the Sultanate of Oman and the appointment of its first Ambassador, here present.

Here I would note that the Holy See has now appointed a resident Papal Representative in Hanoi, following last July’s conclusion of the relative agreement on the status of the Papal Representative. This is a sign of the intent to pursue the process already initiated in a spirit of reciprocal respect and trust, thanks also to frequent contacts on the institutional level and to cooperation with the local Church.

2023 also saw the ratification of the Supplementary Agreement to the 24 September 1998 Agreement between the Holy See and Kazakhstan on mutual relations, which facilitated the presence and work of pastoral agents in that country. The past year also marked the celebration of significant anniversaries: the hundredth anniversary of diplomatic relations with the Republic of Panama, the seventieth anniversary of those with the Islamic Republic of Iran, the sixtieth of those with the Republic of Korea, and the fiftieth of those with Australia.

Dear Ambassadors,

One word in particular resounds in the two principal Christian feasts. We hear it in the song of the angels who proclaimed in the night of the birth of the Saviour, and we hear it again in the greeting of the risen Jesus. That word is “peace”. Peace is primarily a gift of God, for it is he who has left us his peace (cf. Jn 14:27). Yet it is also a responsibility incumbent upon all of us: “Blessed are the peacemakers” (Mt 5:9). To strive for peace. A word so simple, yet so demanding and rich in meaning. Today I would like to concentrate our reflections on peace, at a moment in history when it is increasingly threatened, weakened and in part lost. For that matter, it is the responsibility of the Holy See within the international community to be a prophetic voice and to appeal to consciences.

On Christmas Eve 1944, Pope Pius XII delivered a memorable Radio Message to the peoples of the world. The Second World War was drawing to a close after more than five years of conflict and humanity sensed – in the Pope’s words – “an ever more clear and firm will: to make of this world war, this universal upheaval, the starting point for a new era marked by profound renewal”. [1] Some eighty years later, the impetus for that “profound renewal”, appears to have receded, and our world is witnessing a growing number of conflicts that are slowly turning what I have often called “a third world war fought piecemeal” into a genuine global conflict.

Here, in your presence, I cannot fail to reiterate my deep concern regarding the events taking place in Palestine and Israel. All of us remain shocked by the October 7 attack on the Israeli people, in which great numbers of innocent persons were horribly wounded, tortured, and murdered, and many taken hostage. I renew my condemnation of this act and of every instance of terrorism and extremism. This is not the way to resolve disputes between peoples; those disputes are only aggravated and cause suffering for everyone. Indeed, the attack provoked a strong Israeli military response in Gaza that has led to the death of tens of thousands of Palestinians, mainly civilians, including many young people and children, and has caused an exceptionally grave humanitarian crisis and inconceivable suffering.

To all the parties involved I renew my appeal for a cease-fire on every front, including Lebanon, and the immediate liberation of all the hostages held in Gaza. I ask that the Palestinian people receive humanitarian aid, and that hospitals, schools and places of worship receive all necessary protection.

It is my hope that the international community will pursue with determination the solution of two states, one Israeli and one Palestinian, as well as an internationally guaranteed special status for the City of Jerusalem, so that Israelis and Palestinians may finally live in peace and security.

The present conflict in Gaza further destabilizes a fragile and tension-filled region. In particular, we cannot forget the Syrian people, living in a situation of economic and political instability aggravated by last February’s earthquake. May the international community encourage the parties involved to undertake a constructive and serious dialogue and to seek new solutions, so that the Syrian people need no longer suffer as a result of international sanctions. In addition, I express my profound distress for the millions of Syrian refugees still present in neighbouring countries like Jordan and Lebanon.

I think in a special way of the beloved Lebanese people, and I express my concern for the social and economic situation that they are experiencing. It is my hope that the institutional stalemate that has even further burdened them will be resolved and that the Land of Cedars will soon have a President.

Remaining on the Asian continent, I would also call the attention of the international community to Myanmar, and plead that every effort be made to offer hope to that land and a dignified future to its young, while at the same time not neglecting the humanitarian emergency that the Rohingya continue to experience.

Alongside these complex situations, there are also signs of hope, as I was able to experience in the course of my Journey to Mongolia, to whose authorities I once more express my gratitude for their welcome. I also wish to thank the Hungarian authorities for the hospitality I received during my visit to that country last April. It was a journey into the heart of Europe, rich in history and culture, where I felt the affection of many people, yet sensed the proximity of a conflict that we would have considered unimaginable in the Europe of the twenty-first century.

Sadly, after nearly two years of large-scale war waged by the Russian Federation against Ukraine, the greatly desired peace has not yet managed to take root in minds and hearts, despite the great numbers of victims and the massive destruction. One cannot allow the persistence of a conflict that continues to metastasize, to the detriment of millions of persons; it is necessary to put an end to the present tragedy through negotiations, in respect for international law.

I also express my concern for the tense situation in the South Caucasus between Armenia and Azerbaijan, and I urge the parties to arrive at the signing of a peace treaty. It is urgent that a solution be found to the dramatic humanitarian situation of those living in that region, while favouring the return of refugees to their own homes in legality and security and with respect for the places of worship of the different religious confessions present there. These steps will help contribute to the building of a climate of trust between the two countries, in view of the greatly desired peace.

Turning our gaze to Africa, we are witnessing the suffering of millions of persons as a result of the numerous humanitarian crises that various sub-Saharan countries experience due to international terrorism, complex social political problems, and the devastating effects caused by climate change. Added to these are the effects of the military coups d’état that have occurred in several countries and certain electoral processes marked by corruption, intimidation and violence.

At the same time, I renew my appeal for serious efforts on the part of all engaged in the application of the November 2022 Pretoria Agreement, which put an end to the hostilities in Tigray. Likewise, for the pursuit of specific solutions to the tensions and violence that assail Ethiopia, and for dialogue, peace and stability among the countries of the Horn of Africa.

I would also like to bring up the tragic events in Sudan where sadly after months of civil war no way out is in sight, and the plight of the refugees in Cameroon, Mozambique, the Democratic Republic of the Congo and South Sudan.  I had the joy of visiting the latter two countries at the beginning of last year, as a sign of my closeness to their people who are suffering, albeit in different contexts and situations. I express my heartfelt gratitude to the authorities of both countries for their efforts in organizing these visits and for their hospitality. My Journey to South Sudan also had an ecumenical flavour, since I was joined by the Archbishop of Canterbury and the Moderator of the General Assembly of the Church of Scotland, as a sign of the shared commitment of our ecclesial communities to peace and reconciliation.

Although there are no open wars in the Americas, serious tensions exist between several countries, for example Venezuela and Guyana, while in others, such as Peru, we see signs of a polarization that compromises social harmony and weakens democratic institutions.

The situation in Nicaragua remains troubling: a protracted crisis with painful consequences for Nicaraguan society as a whole, and in particular for the Catholic Church. The Holy See continues to encourage a respectful diplomatic dialogue for the benefit of Catholics and the entire population.

Your Excellencies, Ladies and Gentlemen,

Against this backdrop that I have sketched without any pretension to completeness, we find an increasingly lacerated world, but even more, millions of persons – men, women, fathers, mothers, children – whose faces are for the most part unknown to us, and frequently overlooked.

Moreover, modern wars no longer take place only on clearly defined battlefields, nor do they involve soldiers alone. In a context where it appears that the distinction between military and civil targets is no longer respected, there is no conflict that does not end up in some way indiscriminately striking the civilian population. The events in Ukraine and Gaza are clear proof of this. We must not forget that grave violations of international humanitarian law are war crimes, and that it is not sufficient to point them out, but also necessary to prevent them. Consequently, there is a need for greater effort on the part of the international community to defend and implement humanitarian law, which seems to be the only way to ensure the defence of human dignity in situations of warfare.

At the beginning of this year, the exhortation of the Second Vatican Council in Gaudium et Spes seems especially timely: “On the question of warfare, there are various international conventions, signed by many countries, aimed at rendering military action and its consequences less inhuman… These agreements must be honoured; indeed public authorities and specialists in these matters must do all in their power to improve these conventions and thus bring about a better and more effective curbing of the savagery of war”. [2] Even when exercising the right of legitimate defence, it is essential to adhere to a proportionate use of force.

Perhaps we need to realize more clearly that civilian victims are not “collateral damage”, but men and woman, with names and surnames, who lose their lives. They are children who are orphaned and deprived of their future. They are individuals who suffer from hunger, thirst and cold, or are mutilated as an effect of the power of modern explosives. Were we to be able to look each of them in the eye, call them by name, and learn something of their personal history, we would see war for what it is: nothing other than an immense tragedy, a “useless slaughter”, [3] one that offends the dignity of every person on this earth.

Wars, nonetheless, are able to continue thanks to the enormous stock of available weapons. There is need to pursue a policy of disarmament, since it is illusory to think that weapons have deterrent value. The contrary is true: the availability of weapons encourages their use and increases their production. Weapons create mistrust and divert resources. How many lives could be saved with the resources that today are misdirected to weaponry? Would it not be better to invest those resources in the pursuit of genuine global security? The challenges of our time transcend borders, as we see from the variety of crises – of food, the environment, the economy and health care – that have marked the beginning of the century. Here I reiterate my proposal that a global fund be established to finally eliminate hunger [4] and to promote a sustainable development of the entire planet.

Among the threats caused by these instruments of death, I cannot fail to mention those produced by nuclear arsenals and the development of increasingly sophisticated and destructive weapons. Here, I once more affirm the immorality of manufacturing and possessing nuclear weapons. In this regard, I express my hope for the resumption, at the earliest date possible, of negotiations for the restart of the Joint Comprehensive Plan of Action, better known as the “Iran Nuclear Deal,” to ensure a safer future for all.

To pursue peace, however, it is not enough simply to eliminate the implements of war; its root causes must be eradicated. Foremost among these is hunger, a scourge that continues to afflict entire areas of our world while others are marked by massive waste of food. Then there is the exploitation of natural resources, which enriches a few while leaving entire populations, the natural beneficiaries of these resources, in a state of destitution and poverty. Connected to this is the exploitation of people forced to work for low wages and lacking real prospects for professional growth.

The causes of conflict also include natural and environmental disasters. To be sure, there are disasters that human beings cannot control. I think of the recent earthquakes in Morocco and China that resulted in hundreds of victims, as well as the severe earthquake that struck Türkiye and part of Syria, and took a terrible toll of death and destruction. I think too of the flood that struck Derna in Libya, effectively destroying the city, not least because of the simultaneous collapse of two dams.

Yet there are also disasters that are attributable to human activity or neglect and contribute seriously to the current climate crisis, such as the deforestation of the Amazon, the “green lung” of the earth.

The climate and environmental crisis was the topic of the 28th Conference of the Parties to the United Nations Framework Convention on Climate Change (COP28) held last month in Dubai. I regret that I was unable to participate personally. The Conference began in conjunction with the World Meteorological Organization’s announcement that 2023 was the warmest year on record in comparison with the 174 years previous. The climate crisis demands an increasingly urgent response and full involvement on the part of all, including the international community as a whole. [5]

The adoption of the final document at COP28 represents an encouraging step forward; it shows that, in the face of today’s many crises, multilateralism can be renewed through the management of the global climate issue in a world where environmental, social and political problems are closely connected. At COP28, it became clear that the present decade is critical for dealing with climate change. Care for creation and peace “are the most urgent issues and they are closely linked”. [6] For this reason, I express my hope that what was adopted in Dubai will lead to “a decisive acceleration of the ecological transition, through means… [to be] achieved in four sectors: energy efficiency; renewable sources; the elimination of fossil fuels; and education in lifestyles that are less dependent on the latter”. [7]

Wars, poverty, the mistreatment of our common home and the ongoing exploitation of its resources, which lead to natural disasters, also drive thousands of people to leave their homelands in search of a future of peace and security. In journeying, they risk their lives along dangerous routes, like those through the Sahara desert, in the Darién forest on the border between Colombia and Panama in Central America, in the north of Mexico at the border with the United States, and above all on the Mediterranean Sea. Sadly, in the last ten years the Mediterranean has turned into a great cemetery, as tragedies continue to unfold, due also to unscrupulous human traffickers. Let us not forget that the great number of victims include many unaccompanied minors.

The Mediterranean should instead be a laboratory of peace, “a place where different countries and realities can encounter each other on the basis of the humanity we all share”. [8]  I wished to emphasize this in Marseille, during my Apostolic Journey for the Rencontres Méditerranéennes, and I am grateful to the organizers and the French authorities for having made that Journey possible. Faced with such an immense tragedy, we can easily end up closing our hearts, entrenching ourselves behind fears of an “invasion.” We are quick to forget that we are dealing with people with faces and names, and we overlook the specific vocation of this, “our sea” ( mare nostrum), to be not a tomb but a place of encounter and mutual enrichment between individuals, peoples and cultures. This does not detract from the fact that migration should be regulated, in order to accept, promote, accompany and integrate migrants, while at the same time respecting the culture, sensitivities and security of the peoples that accept responsibility for such acceptance and integration. We need likewise to insist on the right of people to remain in their homeland and the corresponding need to create the conditions for the effective exercise of this right.

In confronting this challenge, no country should be left alone, nor can any country think of addressing the issue in isolation, through more restrictive and repressive legislation adopted at times under pressure of fear or in pursuit of electoral consensus. In this regard, I welcome the commitment of the European Union to seek a common solution through the adoption of the new Pact on Migration and Asylum, while at the same time noting some of its limitations, especially concerning the recognition of the right to asylum and the danger of arbitrary detention.

Dear Ambassadors,

The path to peace calls for respect for life, for every human life, starting with the life of the unborn child in the mother’s womb, which cannot be suppressed or turned into an object of trafficking. In this regard, I deem deplorable the practice of so-called surrogate motherhood, which represents a grave violation of the dignity of the woman and the child, based on the exploitation of situations of the mother’s material needs. A child is always a gift and never the basis of a commercial contract. Consequently, I express my hope for an effort by the international community to prohibit this practice universally. At every moment of its existence, human life must be preserved and defended; yet I note with regret, especially in the West, the continued spread of a culture of death, which in the name of a false compassion discards children, the elderly and the sick.

The path to peace calls for respect for human rights, in accordance with the simple yet clear formulation contained in the Universal Declaration of Human Rights, whose seventy-fifth anniversary we recently celebrated. These principles are self-evident and commonly accepted. Regrettably, in recent decades attempts have been made to introduce new rights that are neither fully consistent with those originally defined nor always acceptable. They have led to instances of ideological colonization, in which gender theory plays a central role; the latter is extremely dangerous since it cancels differences in its claim to make everyone equal. These instances of ideological colonization prove injurious and create divisions between states, rather than fostering peace.

Dialogue, on the other hand, must be the soul of the international community.  The current situation is also the result of the weakening of structures of multilateral diplomacy that arose after the Second World War. Organizations established to foster security, peace and cooperation are no longer capable of uniting all their members around one table. There is the risk of a “monadology” and of splitting into “clubs” that only admit states deemed ideologically compatible. Even agencies devoted to the common good and to technical questions, which have thus far proved effective, risk paralysis due to ideological polarization and exploitation by individual states.

In order to relaunch a shared commitment to the service of peace, there is a need to recover the roots, the spirit and the values that gave rise to those organizations, while at the same time taking into account the changed context and showing regard for those who do not feel adequately represented by the structures of international organizations.

To be sure, dialogue requires patience, perseverance and an ability to listen, yet when sincere attempts are made to put an end to disagreements, significant results can be achieved. One example that comes to mind is the Belfast Agreement, also known as the Good Friday Agreement, signed by the British and Irish governments, whose twenty-fifth anniversary was commemorated last year.  Putting an end to thirty years of violent conflict, it can serve as an example to motivate and encourage authorities to trust in peace processes, whatever the hardships and sacrifices they entail.

The way to peace is through political and social dialogue, since it is the basis for civil coexistence in a modern political community. 2024 will witness elections being held in many nations. Elections are an essential moment in the life of any country, since they allow all citizens responsibly to choose their leaders. The words of Pope Pius XII remain as timely as ever: “To express one’s own view of the duties and sacrifices imposed on him or her; not to be compelled to obey without first being heard – these are two rights of the citizen which find expression in democracy, as its very name implies. From the stability, harmony and good fruits produced by this contact between the citizens and the government of the state, one may recognize whether a democracy is truly sound and well balanced, and perceive the vigour of its life and development”. [9]

It is important, then, that citizens, especially young people who will be voting for the first time, consider it one of their primary duties to contribute to the advancement of the common good through a free and informed participation in elections. Politics, for its part, should always be understood not as an appropriation of power, but as the “highest form of charity”, [10] and thus of service to one’s neighbour within a local or national community.

The path to peace also passes through interreligious dialogue, which before all else requires the protection of religious freedom and respect for minorities.  It is painful to note, for example, that an increasing number of countries are adopting models of centralized control over religious freedom, especially by the massive use of technology. In other places, minority religious communities often find themselves in increasingly precarious situations. In some cases, they risk extinction due to a combination of terrorism, attacks on their cultural heritage and more subtle measures such as the proliferation of anti-conversion laws, the manipulation of electoral rules and financial restrictions.

Of particular concern is the rise in acts of anti-Semitism in recent months. Once again, I would reiterate that this scourge must be eliminated from society, especially through education in fraternity and acceptance of others.

Equally troubling is the increase in persecution and discrimination against Christians, especially over the last ten years. At times, this involves nonviolent but socially significant cases of gradual marginalization and exclusion from political and social life and from the exercise of certain professions, even in traditionally Christian lands. Altogether, more than 360 million Christians around the world are experiencing a high level of discrimination and persecution because of their faith, with more and more of them being forced to flee their homelands.

Finally, the path to peace passes through education, which is the principal means of investing in the future and in young people. I have vivid memories of the celebration of World Youth Day in Portugal last August. As I renew my gratitude to the Portuguese authorities, civil and religious, for their hard work in organizing the event, I continue to treasure that encounter with more than a million young people from all over the world, brimming with enthusiasm and zest for life. Their presence was a great hymn to peace and a testimony to the fact that “unity is greater than conflict” [11] and that it is “possible to build communion amid disagreement”. [12]

In recent times, the challenges faced by educators have come to include the ethical use of new technologies. The latter can easily become a means of spreading division or lies, “fake news”, yet they also serve as a source of encounter and mutual exchange, and an important vehicle for peace. “The remarkable advances in new information technologies, particularly in the digital sphere, thus offer exciting opportunities and grave risks, with serious implications for the pursuit of justice and harmony among peoples”. [13] For this reason, I thought it important to devote this year’s Message for the World Day of Peace to the subject of artificial intelligence, one of the most significant challenges for the years to come.

It is essential that technological development take place in an ethical and responsible way, respecting the centrality of the human person, whose place can never be taken by an algorithm or a machine. “The inherent dignity of each human being and the fraternity that binds us together as members of the one human family must undergird the development of new technologies and serve as indisputable criteria for evaluating them before they are employed, so that digital progress can occur with due respect for justice and contribute to the cause of peace”. [14]

Consequently, careful reflection is required at every level, national and international, political and social, to ensure that the development of artificial intelligence remains at the service of men and women, fostering and not obstructing – especially in the case of young people – interpersonal relations, a healthy spirit of fraternity, critical thinking and a capacity for discernment.

In this regard, the two Diplomatic Conferences of the World Intellectual Property Organization, which will take place in 2024 with the participation of the Holy See as a Member State, will prove particularly important. In the view of the Holy See, intellectual property is essentially directed to the promotion of the common good and cannot be detached from ethical requirements, lest situations of injustice and undue exploitation arise. Special concern must also be shown for the protection of the human genetic patrimony, by prohibiting practices contrary to human dignity, such as the patenting of human biological material and the cloning of human beings.

Your Excellencies, Ladies and Gentlemen,

This year the Church is preparing for the Holy Year that will begin next Christmas. In a particular way, I express my gratitude to the Italian authorities, national and local, for their efforts in preparing the City of Rome to welcome great numbers of pilgrims and to enable them to draw spiritual fruit from their experience of the Jubilee.

Today, perhaps more than ever, we need a Holy Year. Amid many causes of suffering that lead to a sense of hopelessness not only in those directly affected but throughout our societies; amid the difficulties experienced by our young people, who instead of dreaming of a better future often feel helpless and frustrated; and amid the gloom of this world that seems to be spreading rather than receding, the Jubilee is a proclamation that God never abandons his people and constantly keeps open the doors to his Kingdom. In the Judeo-Christian tradition, the Jubilee is a season of grace that enables us to experience God’s mercy and the gift of his peace. It is also a season of righteousness, in which sins are forgiven, reconciliation prevails over injustice, and the earth can be at rest. For everyone – Christians and non-Christians – the Jubilee can be a time when swords are beaten into ploughshares, a time when one nation will no longer lift up sword against another, nor learn war any more (cf. Is 2:4).

Dear brothers and sisters, this is my heartfelt wish for each of you, dear Ambassadors, for your families and colleagues, and for the peoples you represent.

Thank you and a Happy New Year to all of you! 

And yet the news is just on surrogacy.