The arc of the moral universe is long, but it bends toward justice. [Speech, “Where Do We Go From Here?” by Martin Luther King, Jr. made to the Tenth Anniversary Convention of the Southern Christian Leadership Conference (S.C.L.C) in Atlanta on August 16, 1967. Dr. King projected in it the issues which led to Poor People’s March on Washington. From Foner, Philip S., The Voice of Black America: New York, 1972.] A nation that will keep people in slavery for 244 years will “thingify” them and make them things. And therefore, they will exploit them and poor people generally economically. And a nation that will exploit economically will have to have foreign investments and everything else, and it will have to use its military might to protect them. All of these problems are tied together. What I’m saying today is that we must go from this convention and say, “America, you must be born again! . . .[ Ibid .] What is needed is a realization that power without love is reckless and abusive, and love without power is sentimental and anemic. Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love. . . . [ Ibid .] Another basic challenge is to discover how to organize our strength in terms of economic and political power. [Ibid.] Power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political and economic change. Walter Reuther defined power one day. He said, “Power is the ability of a labor union like the U.A.W. to make the most powerful corporation in the world, General Motors, say ‘Yes’ when it wants to say ‘No.’ That’s power.” [Ibid.] Now a lot of us are preachers, and all of us have our moral convictions and concerns, and so often have problems with power. There is nothing wrong with power if power is used correctly. [Ibid.] [A] host of positive psychological changes inevitably will result from widespread economic security. The dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the means to seek self-improvement. Personal conflicts among husbands, wives and children will diminish when the unjust measurement of human worth on the scale of dollars is eliminated. [Ibid.] [T]he Movement must address itself to the question of restructuring the whole of American society. There are forty million poor people here. And one day we must ask the question, “Why are there forty million poor people in America?” And when you begin to ask that question, you are raising questions about the economic system, about a broader distribution of wealth. When you ask that question, you begin to question the capitalistic economy. And I’m simply saying that more and more, we’ve got to begin to ask questions about the whole society. We are called upon to help the discouraged beggars in life’s market place. But one day we must come to see that an edifice which produces beggars needs restructuring. It means that questions must be raised. You see, my friends, when you deal with this, you begin to ask the question, “Who owns the oil?” You begin to ask the question, “Who owns the iron ore?” [Ibid.] One night, a juror came to Jesus and he wanted to know what he could do to be saved. Jesus didn’t get bogged down in the kind of isolated approach of what he shouldn’t do. Jesus didn’t say, “Now Nicodemus, you must stop lying.” He didn’t say, “Nicodemus, you must stop cheating if you are doing that.” He didn’t say, “Nicodemus, you must not commit adultery.” He didn’t say, “Nicodemus, now you must stop drinking liquor if you are doing that excessively.” He said something altogether different, because Jesus realized something basic – that if a man will lie, he will steal. And if a man will steal, he will kill. So instead of just getting bogged down in one thing, Jesus looked at him and said, “Nicodemus, you must be born again.” He said, in other words, “Your whole structure must be changed.” A nation that will keep people in slavery for 244 years will “thingify” them — make them things. Therefore they will exploit them, and poor people generally, economically. And a nation that will exploit economically will have to have foreign investments and everything else, and will have to use its military might to protect them. All of these problems are tied together. What I am saying today is that we must go from this convention and say, “America, you must be born again!” [Ibid.] [L]et us go out with a “divine dissatisfaction.” Let us be dissatisfied until America will no longer have a high blood pressure of creeds and an anemia of deeds. Let us be dissatisfied until the tragic walls that separate the outer city of wealth and comfort and the inner city of poverty and despair shall be crushed by the battering rams of the forces of justice. Let us be dissatisfied until those that live on the outskirts of hope are brought into the metropolis of daily security. Let us be dissatisfied until slums are cast into the junk heaps of history, and every family is living in a decent sanitary home. Let us be dissatisfied until the dark yesterdays of segregated schools will be transformed into bright tomorrows of quality, integrated education. Let us be dissatisfied until integration is not seen as a problem but as an opportunity to participate in the beauty of diversity. Let us be dissatisfied until men and women, however black they may be, will be judged on the basis of the content of their character and not on the basis of the color of their skin. Let us be dissatisfied. Let us be dissatisfied until every state capitol houses a governor who will do justly, who will love mercy and who will walk humbly with his God. Let us be dissatisfied until from every city hall, justice will roll down like waters and righteousness like a mighty stream. Let us be dissatisfied until that day when the lion and the lamb shall lie down together. and every man will sit under his own vine and fig tree and none shall be afraid. Let us be dissatisfied. And men will recognize that out of one blood God made all men to dwell upon the face of the earth. Let us be dissatisfied until that day when nobody will shout “White Power!” — when nobody will shout “Black Power!” — but everybody will talk about God’s power and human power. [Ibid.]
Le divorce est le sacrement de l'adultere=--Divorce is the sacrament of adultery.
My lady Silk, remember that a man always gains in stature any way he chooses to associate with a woman - including adultery...but in her association with a man, a woman is always in danger of being diminished.
He only is our true good, and since we have left him, it is strange that there is nothing in nature which has not served to take his place; neither the stars, nor heaven, earth, the elements, plants, cabbages, leeks, animals, insects, calves, serpents, fever, pestilence, war, famine, vices, adultery, incest. And since he has lost the true good, all things can equally appear good to him, even his own destruction, though so contrary to God, to reason, and to the whole course of nature.
As I say, it’s as if he’s afraid for anyone to see that side. Be patient with him, Rahab. About this other matter. You are doing the right thing. If any man persists, come and tell me. I’ll see to it.” Rahab hesitated, then said, “I heard what you did when the plague was among the people, how you killed the two who had shamed Israel with their adultery.” “It happened so fast. I knew that people were dying everywhere,” Phinehas said, his eyes cloudy. “And then the voice of God came and told me to kill them. If I had time to think about it, I might not have been able to. I had never hurt anyone before.
"You know, of course, that the Tasmanians, who never committed adultery, are now extinct." -- M. Somerset Maugham
You know, of course, that the Tasmanians, who never committed adultery, are now extinct. -- M. Somerset Maugham
16:18. Every one that putteth away his wife and marrieth another committeth adultery: and he that marrieth her that is put away from her husband committeth adultery.
2:14. Having eyes full of adultery and of sin that ceaseth not: alluring unstable souls: having their heart exercised with covetousness: children of malediction.
14:26. Forgetfulness of God, defiling of souls, changing of nature, disorder in marriage, and the irregularity of adultery and uncleanness.
5:7. How can I be merciful to thee? thy children have forsaken me, and swear by them that are not gods: I fed them to the full, and they committed adultery, and rioted in the harlot's house.
2:22. Behold, I will cast her into a bed: and they that commit adultery with her shall be in very great tribulation, except they do penance from their deeds,
2:11. For he that said: Thou shalt not commit adultery, said also: Thou shalt not kill. Now if thou do not commit adultery, but shalt kill, thou art become a transgressor of the law.
8:4. And said to him: Master, this woman was even now taken in adultery.
4:14. I will not visit upon your daughters, when they shall commit fornication, and upon your spouses when they shall commit adultery: because themselves conversed with harlots, and offered sacrifice with the effeminate, and the people that doth not understand shall be beaten.
2:22. Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
5:13. Shall have slept with another man, and her husband cannot discover it, but the adultery is secret, and cannot be proved by witnesses, because she was not found in the adultery:
20:14. Thou shalt not commit adultery.
5:15. He shall bring her to the priest, and shall offer an oblation for her, the tenth part of a measure of barley meal: he shall not pour oil thereon, nor put frankincense upon it: because it is a sacrifice of jealousy, and an oblation searching out adultery.
19:9. And I say to you, that whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and he that shall marry her that is put away, committeth adultery.
8:3. And the scribes and Pharisees bring unto him a woman taken in adultery: and they set her in the midst,
39:10. With such words as these day by day, both the woman was importunate with the young man, and he refused the adultery.
13:9. For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
18:20. Thou knowest the commandments: Thou shalt not kill. Thou shalt not commit adultery: Thou shalt not steal: Thou shalt not bear false witness: Honour thy father and mother.
19:18. He said to him: Which? And Jesus said: Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness.
7:9. To steal, to murder, to commit adultery, to swear falsely, to offer to Baalim, and to go after strange gods, which you know not.
5:28. But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.
10:12. And if the wife shall put away her husband and be married to another, she committeth adultery.
14:24. So that now they neither keep life, nor marriage undefiled, but one killeth another through envy, or grieveth him by adultery:
5:32. But I say to you, that whosoever shall put away his wife, excepting the cause of fornication, maketh her to commit adultery: and he that shall marry her that is put away, committeth adultery.
5:18. Neither shalt thou commit adultery.
20:10. If any man commit adultery with the wife of another, and defile his neighbour's wife: let them be put to death, both the adulterer and the adulteress.
10:19. Thou knowest the commandments: Do not commit adultery, do not kill, do not steal, bear not false witness, do no fraud, honour thy father and mother.
23:37. Because they have committed adultery, and blood is in their hands, and they have committed fornication with their idols: moreover also their children, whom they bore to me, they have offered to them to be devoured.
4:2. Cursing, and lying, and killing, and theft, and adultery, have overflowed, and blood hath touched blood.
23:33. For first she hath been unfaithful to the law of the most High: and secondly, she hath offended against her husband: thirdly, she hath fornicated in adultery, and hath gotten her children of another man.
29:23. Because they have acted folly in Israel, and have committed adultery with the wives of their friends, and have spoken lying words in my name, which I commanded them not: I am the judge and the witness, saith the Lord.
5:27. And when she hath drunk them, if she be defiled, and having despised her husband be guilty of adultery, the malediction shall go through her, and her belly swelling, her thigh shall rot: and the woman shall be a curse, and an example to all the people.
10:11. And he saith to them: Whosoever shall put away his wife and marry another committeth adultery against her.
5:27. You have heard that it was said to them of old: Thou shalt not commit adultery.
The death of George III. on the 29th of January 1820, gave to his son the title of king without in any way altering the position which he had now held for nine years. Indirectly, however, this change brought out a manifestation of popular feeling such as his father had never been subjected to even in the early days of his reign, when mobs were burning jack-boots and petticoats. The relations between the new king and his wife unavoidably became the subject of public discussion. In 1806 a charge against the princess of having given birth to an illegitimate child had been conclusively disproved, and the old king had consequently refused to withdraw her daughter, the princess Charlotte, from her custody. When in the regency the prince was able to interfere, and prohibited his wife from seeing her daughter more than once a fortnight. On this, in 1813, the princess addressed to her husband a letter setting forth her complaints, and receiving no answer published it in the _Morning Chronicle_. The prince regent then referred the letter, together with all papers relating to the inquiry of 1806, to a body of twenty-three privy councillors for an opinion whether it was fit that the restrictions on the intercourse between the princess Charlotte and her mother should continue in force. All except two answered as the regent wished them to answer. But if the official leaning was towards the husband, the leaning of the general public was towards the wife of a man whose own life had not been such as to justify him in complaining of her whom he had thrust from him without a charge of any kind. Addresses of sympathy were sent up to the princess from the city of London and other public bodies. The discord again broke out in 1814 in consequence of the exclusion of the princess from court during the visit of the allied sovereigns. In August in that year she left England, and after a little time took up her abode in Italy. The accession of George IV. brought matters to a crisis. He ordered that no prayer for his wife as queen should be admitted into the Prayer Book. She at once challenged the accusation which was implied in this omission by returning to England. On the 7th of June she arrived in London. Before she left the continent she had been informed that proceedings would be taken against her for adultery if she landed in England. Two years before, in 1818, commissioners had been sent to Milan to investigate charges against her, and their report, laid before the cabinet in 1819, was made the basis of the prosecution. On the day on which she arrived in London a message was laid before both Houses recommending the criminating evidence to parliament. A secret committee in the House of Lords after considering this evidence brought in a report on which the prime minister founded a Bill of Pains and Penalties to divorce the queen and to deprive her of her royal title. The bill passed the three readings with diminished majorities, and when on the third reading it obtained only a majority of nine, it was abandoned by the Government. The king's unpopularity, great as it had been before, was now greater than ever. Public opinion, without troubling itself to ask whether the queen was guilty or not, was roused to indignation by the spectacle of such a charge being brought by a husband who had thrust away his wife to fight the battle of life alone, without protection or support, and who, whilst surrounding her with spies to detect, perhaps to invent, her acts of infidelity, was himself notorious for his adulterous life. In the following year (1821) she attempted to force her way into Westminster Abbey to take her place at the coronation. On this occasion the popular support failed her; and her death in August relieved the king from further annoyance. Entry: GEORGE
CO-RESPONDENT, in law, generally, a person made respondent to, or called upon to answer, along with another or others, a petition or other proceeding. More particularly, since the Matrimonial Causes Act 1857, the term is applied to the person charged by a husband, when presenting a petition praying for the dissolution of his marriage on the ground of adultery, with misconduct with his wife, and made, jointly with her, a respondent to the suit. (See also DIVORCE.) Entry: CO
CALIXTUS I., pope from 217 to 222, was little known before the discovery of the book of the _Philosophumena_. From this work, which is in part a pamphlet directed against him, we learn that Calixtus was originally a slave and engaged in banking. Falling on evil times, he was brought into collision with the Jews, who denounced him as a Christian and procured his exile to Sardinia. On his return from exile he was pensioned by Pope Victor, and, later, was associated by Pope Zephyrinus in the government of the Roman church. On the death of Zephyrinus (217) he was elected in his place and occupied the papal chair for five years. His theological adversary Hippolytus, the author of the _Philosophumena_, accused him of having favoured the medalist or Patripassian doctrines both before and after his election. Calixtus, however, condemned Sabellius, the most prominent champion of that system. Hippolytus accused him also of certain relaxations of discipline. It appears that Calixtus reduced the penitential severities applied until his time to those guilty of adultery and other analogous sins. Under Calixtus and his two immediate successors, Hippolytus was the leader of a schismatic group, organized by way of protest against the election of Calixtus. Calixtus died in 222, in circumstances obscured by legends. In the time of Constantine the Roman church reckoned him officially among the martyr popes. (L. D.*) Entry: CALIXTUS
The situation which led to Mahomet's Flight (_hijra_, anglicized incorrectly _hejira_, q.v.) was singularly favourable to Mahomet's enterprise, and utilized by him with extraordinary caution and skill. At the palm plantation called Yathrib, afterwards known as _al-Medina_, Medina, "the City" (i.e. of the Prophet), there were various tribes, the two most important, called Aus and Khazraj, being pagan, and engaged in an internecine feud, while under their protection there were certain Jewish tribes, whose names have come down to us as Qainuqa, Nadir and Quraiza--implying that the Israelites, as might be expected, imitated the totem nomenclature of their neighbours. The memory of these Israelites is exclusively preserved by the Moslem records; the main stream of Jewish history flowed elsewhere. In the series of combats between the Aus and Khazraj the former had generally been worsted; the Jews, as usual, had avoided taking any active part in the fray. Finally, owing to an act of gross perfidy, they were compelled to fight in aid of the Aus; and in the so-called battle of Bu`ath the Aus aided by the Jews had won a victory, doubtless attributed to the God of the Jews. As has been seen, the divine name employed by Mahomet (_Rahman_) was one familiar to the Jews; and the Yathribites who visited Mecca at feast-time were naturally attracted by a professed representative of al-Rahman. The first Yathribite converts appear to have been Khazrajites, and one As`ad, son of Zurarah, is the most prominent figure. Their idea may have been in the first place to secure the aid of the Israelitish Deity in their next battle with the Aus, and indeed the primary object of their visit to Mecca is said to have been to request assistance for their war. For this the plan was substituted of inviting the Prophet to come to Mecca as dictator, to heal the feud and restore order, a procedure to which Greek antiquity offers parallels. The new converts were told to carry on secret propaganda in Yathrib with this end in view. At the next feast some of the rival faction embraced Islam. A trusty follower of Mahomet, Mus'ab b.'Umair, who resembled Mahomet in personal appearance, was sent to Yathrib to assist in the work. The correspondence between this person and the Prophet would, if we possessed it, be of the greatest value for the study of Islamic antiquity. We first hear at this time of _the conditions of Islam_, i.e. a series of undertakings into which the convert entered: namely, to abstain from adultery, theft, infanticide and lying, and to obey Mahomet _in licitis et honestis_. The wholesale conversion of Yathrib was determined by that of two chieftains, Usaid b. Huraith and Sa'd b. Mu'adh, both Ausites. The example of these was quickly followed, and iconoclasm became rife in the place. At the next Meccan feast a deputation of seventy Yathribites brought Mahomet a formal invitation, which he accepted, after imposing certain conditions. The interviews between Mahomet and the Yathribites are known as the _'Aqabah_ (probably with reference to a text of the Koran). The attitude of the Jews towards the project appears to have been favourable. Entry: MAHOMET
In the early history of the Hebrews we find the family, clan-family and tribe. With the Exodus (probably about 1390 B.C.) comes the law of Moses (cf. Kittel, _Hist. of the Hebrews_, Eng. trans. i. 244), the central and permanent element of Jewish thought. We may compare it to the "commandments" of Hesiod. There is the recognition of the family and its obligations: "Honour thy father and mother"; and honour included help and support. There is also the law essential to family unity: "Thou shalt not commit adultery"; and as to property there is imposed the regulation of desire: "Thou shalt not covet thy neighbour's house." Maimonides (A.D. 1135), true to the old conception of the family (x. 16), calls the support of adult children, "after one is exempt from supporting them," and the support of a father or mother by a child, "great acts of charity; since kindred are entitled to the first consideration." To relief of the stranger the Decalogue makes no reference, but in the Hebraic laws it is constantly pressed; and the Levitical law (xix. 18) goes further. It first applies a new standard to social life: "Thou shalt love thy neighbour as thyself." This thought is the outcome of a deep ethical fervour--the element which the Jews brought into the work of charity. In Judges and Joshua, the "Homeric" books of the Old Testament, the Hebrews appear as a passionately fierce and cruel people. Subsequently against their oppression of the poor the prophets protested with a vehemence as great as the evil was intense; and their denunciations remained part of the national literature, a standing argument that life without charity is nothing worth. Thus schooled and afterwards tutored into discipline by the tribulation of the exile (587 B.C.), they turned their fierceness into a zeal, which, as their literature shows, was as fervent in ethics as it was in religion and ceremonial. In the services at the synagogues, which supplemented and afterwards took the place of the Temple, the Commandments were constantly repeated and the Law and the Prophets read; and as the Jews of the Dispersion increased in number, and especially after the destruction of Jerusalem, the synagogues became centres of social and charitable co-operation. Thus rightly would a Jewish rabbi say, "On three things the world is stayed: on the Thorah (or the law), and on worship, and on the bestowal of kindness." Also there was on the charitable side an indefinite power of expansion. Rigid in its ceremonial, there it was free. Within the nation, as the Prophets, and after the exile, as the Psalms show, there was the hope of a universal religion, and with it of a universally recognized charity. St Paul accentuated the prohibitive side of the law and protested against it; but, even while he was so doing, stimulated by the Jewish discipline, he was moving unfettered towards new conceptions of charity and life--charity as the central word of the Christian life, and life as a participation in a higher existence--the "body of Christ." Entry: PART