Allegedly the last words of Pliny the Elder before he left the docks at Pompeii to rescue people from the eruption of Vesuvius in Often quoted as audaces fortuna iuvat. Also worded as audiatur et altera pars "let the other side be heard too".
Declaration 2, in the Doctrine and Covenants, was obviously carefully crafted by church officials. As a matter of fact, it never even mentions that it was the blacks who had been discriminated against prior to the revelation. In stating that they "pleaded long and earnestly" for the change implies that God has been a racist for thousands of years, and that Mormon leaders "by pleading long and earnestly in behalf of these, our faithful brethren, spending many hours in the upper room of the Temple" finally persuaded God to give blacks the priesthood.
The Bible, however, informs us that "God is no respecter of persons: It was the Mormon leaders who kept blacks under a curse. Finally, when missionary efforts around the world were being hampered by the doctrine, Mormon leaders were forced to change their position.
Historian Jan Shipps commented on the reason for the announcement: The June 9 revelation will never be fully understood if it is regarded simply as a pragmatic doctrinal shift ultimately designed to bring Latter-day Saints into congruence with mainstream America.
This revelation came in the context of worldwide evangelism rather than. American social and cultural circumstances as quoted in Black Saints in a White Church, p.
How Did the Revelation Come?
LDS scholar Lester E. The 's will be a challenge to historians for years to come: Black activist harassment of BYU; the Genesis Group; litigation with the Boy Scout movement; Roots-spurred interest in genealogy; heightened leadership awareness of the historical antecedents of current Mormon beliefs; and once again questions over the identification of the cursed lineage, this time with reverberations in both Brazil and the U.
Did any of these developments influence the events of ? A circumstantial case can be made that they did. But there is about as much evidence, i. Conclusions, then, must be a matter of faith and philosophy.
The greatest challenge to future historians, and that of most interest and importance, will be itself, about which very little can now be said with confidence.
There are a few tantalizing hints. That the forthcoming dedication of the Brazilian temple figured conspicuously in the deliberations leading up to the revelation is clear from some published comments.
LeGrand Richards, for example, is quoted as saying, "All those people with Negro blood in them have been raising the money to build the temple. Brother Kimball worried about it. He asked each one of us of the Twelve if we would pray—and we did— that the Lord would give him the inspiration to know what the will of the Lord was.
According to his son Edward, President Kimball was "exercised about the question" for "some months at least," during which time "he could not put it out of his mind. I had a great deal to fight, of course, myself largely, because I had grown up with this thought that Negroes should not have the priesthood and I was prepared to go all the rest of my life till my death and fight for it and defend it as it was.
Again from the [Deseret News] Church News interview: It went on for some time as I was searching for this, because I wanted to be sure.
Then, on June 1, in a special prayer circle with the Apostles,]. I offered the final prayer and I told the Lord if it wasn't right, if He didn't want this change to come in the Church that I would be true to it all the rest of my life, and I'd fight the world against it if that's what he wanted.
The "revelation and assurance came to me so clearly," Kimball later said, "that there was no question about it. This "spiritual witness" was reportedly experienced by all present at that time as well as a week later when the First Presidency presented their official statement to the Twelve Dialogue, vol.
Michael Quinn discussed this process.
He observed that President Kimball had met privately with individual apostles who expressed their "individual thoughts" about his suggestion to end the priesthood ban.
After discussing this in several temple meetings and private discussions, Kimball wrote a statement "in longhand removing all priesthood restrictions on blacks" and presented it to his counselors on 30 May The Mormon Hierarchy: Extensions of Powerp.
The next day, on June 1,the group prayed in the temple and received personal confirmation that it was time to change the policy.
No voice audible to our physical ears was heard. But the voice of the spirit whispered into our minds and our very souls as quoted in The Mormon Hierarchy: Quinn goes on to explain the events leading up to the public announcement: On 7 June Kimball informed his counselors that "through inspiration he had decided to lift the restrictions on priesthood.
This document was taken to the council meeting with the Twelve on Thursday, June, 8, Does this process sound like a direct revelation from God to the prophet? In what way does this chain of events equate with a "revelation"?
How is this process any different from any other religious leaders discussing an issue, praying for divine guidance and then acting on those spiritual promptings?By introspection, I mean a direct perception of the internal world, but not necessarily a perception of it asinternal.
Nor do I mean to limit the signification of the word to intuition, but would extend it to any knowledge of the internal world not derived from external observation. D.L. Rosenhan's classic scientific experiment on the validity and reliability (or lack thereof) in psychiatric diagnosis.
A psychiatric label has a life and an influence of its own. Cognitive Psychology and Cognitive Neuroscience/Print version. From Wikibooks, open books for an open world The evidence for the utility in Skinner's book can be seen in the abundance of actionable data it has generated, therapies unmatched by any modern linguistic account of language.
Its subtests are ordered according to twelve. Perception Errors as seen in “Twelve Angry Men” “The innocent and the beautiful have no enemy but Time” - William Butler Yeats The movie “Twelve Angry Men” opens up with a sequence which justifies the above stated quote.
Angry men, passive men. NY: Fawcett Columbine. NY: Fawcett Columbine. Author's view of the way in which masculine codes of behavior cause males to hide their emotions, thus giving rise to depression and anxiety and passivity which, in turn, can lead to outbursts of anger and violence.
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