Fighting back with examples

As to why God can be irritable and vindictive I’ll give you examples for you to get this.

Ex 1:

Caitlin Snow gets kicked out of the Justice League for killing people and livestock as a wolf, she even killed Amanda Waller and had the superheroes scolding her for it.

Ex 2:

Stephanie Brown flies into a fury whenever Tim Drake flirts with other girls and/or if he lazes around to the point where she nags at and slaps him and his other girls for it.

Libya, a Country Study (Google Books)


Successive waves of Arabs arrived during the seventh, ninth, and eleventh centuries, imposing Islam and the Arabic language along with political domination. The spread of Islam was largely complete by 1300. Arabic replaced the indigenous Berber dialects more slowly, but in the late 1970s native Berber speakers remained in only a few communities.

Initially many Berbers fled into the desert, resisting Islam and leaving it as a town religion. In the eleventh century, however, tribes of the beduin Beni Hilal and Beni Salim invaded first Cyrenaica and later Tripolitania and were generally effective in imposing their Islamic faith and nomadic way of life. This beduin influx disrupted existing settlements and living patterns; in many areas tribal life and organization were introduced or strengthened. A further influx of Arabic-speaking peoples occurred in the late fifteenth and early sixteenth centuries as a result of the upheavals accompanying the fall of the last Muslim kingdom in Spain to the Christians. Forced to choose between baptism and exile, many Spanish Jews chose the latter and fled to North Africa. A few years later the Muslims remaining in Spain were confronted with the same choice, and a large number elected exile in North Africa where they, like the Jews, settled primarily in coastal cities.

Authorities estimate that the total number of Arabs who arrived in North Africa during the first two migrations did not exceed 700,000 and that in the twelfth-century population of 6 or 7 million they did not constitute more than 10 percent of the total. Arab blood later received some reinforcement from Spain, but throughout North Africa Berber background heavily outweighed Arab origin. Because Libya lies closer to the Middle East than do a number of other North African countries, the waves of Arabs reached it at somewhat earlier dates. Arabization of the Berbers advanced more rapidly in Libya, and in the 1970s relatively fewer Berber speakers remained. In Morocco and Algeria, and to a lesser extent in Tunisia, Berbers who had yet to become arabized continued to form substantial ethnic minorities.

In the countryside traditional Arab life, including customary dress, was still predominant at the time of Libyan independence. The subsequent discovery of petroleum and the new wealth that resulted, the continuing urban migration, and the sometimes extreme social changes of the 1970s, however, have made progressive inroads in the traditional ways. In the cities, already to some extent europeanized at the time of the revolution, men and some younger women frequently wore Western clothing, but older women still dressed traditionally. In the countryside men regularly wore loose cotton shirts and trousers covered by a wool barracan, which resembled a Roman toga. Country women wore a tentlike garment, also called a barracan.

Among the beduin tribes of the desert transhumance (seasonal shifts to new grazing lands in pursuit of rainfall and grass growth) remained widespread. Some tribes were seminomadic, following their herds in summer but living in settled communities during the winter season. Most of the rural population was sedentary, living in nuclear farm villages; but often the nomadic and the sedentary were mixed, some members of a clan or family residing in a village while younger members of the same group followed their flocks on a seasonal basis.

The distinction between individual tribes was at least as significant as the distinction between Arab and non-Arab. Tracing their descent to ascribed common ancestors, various tribal groups have formed kinship and quasi-political units bound by loyalties that override all others. Tribal ties remain important in some areas, but the revolutionary government has taken various measures to discourage the nomadic way of life that was basic to tribal existence, and in the late 1970s it appeared that tribal life was fast becoming a thing of the past.

Much of the wealth amassed in Libya after the discovery of oil was through establishment of trading companies, and university students in the 1970s showed a pronounced interest in careers in merchandising (see Higher Education, this ch.). Some trading companies were nationalized in 1973, however, and at the end of 1978 Qadhaafi announced the forthcoming abolition of what was left of free trade. Noting critically that “trade is an exploitation phenomenon” and that “a merchant is not a consumer,” he stated that merchants should look for jobs in productive fields, such as industry, agriculture, or housing construction.

This action struck at the heart of the Arab system of social values, for the process of person-to-person trading and bargaining over prices—which will have no place in the state supermarkets foreseen by Qadhaafi—has a value of unique importance for the Arabs. It is both a social process and a form of entertainment, and it serves to allay suspicion toward the individual with whom bargaining is regularly practiced. A few trading operations concluded with mutual satisfaction serve to establish a valued relationship between the individuals making the bargain (see Revolutionary Trends, 196979, this ch.).


Once dominant throughout North Africa, Berbers of Libya today live principally in remote mountain areas or in desert localities where successive waves of Arab migration failed to reach or to which they retreated to escape the invaders. Berbers, or native speakers of the Berber dialects, probably do not constitute as much as 3 percent of the total population, although a substantially larger proportion is bilingual in Arabic and Berber. Berber place-names are still common in some areas where Berber is no longer spoken. The language survives most notably in thejabal Nafusah highlands of Tripolitania and in the Cyrenaican town of Awjilah. In the latter the customs of seclusion and concealment of women have been largely responsible for the persistence of the Berber tongue. Because it is used largely in the public sphere, most men have acquired Arabic; but it has become a functional language for only a handful of modernizing young women.

Cultural and linguistic, rather than physical, distinctions separate Berber from Arab; the essential touchstone of Berberhood is the use of the Berber language. A continuum of related but not invariably mutually intelligible dialects, Berber is distantly related to Arabic, but unlike Arabic it has not developed a written form and as a consequence has had little literary culture.

Unlike the Arabs, who see themselves as a single nation, Berbers find their identity in their own particular group, typically a clan or section of a tribe residing in a small village or a quarter of a larger settlement. Traditionally Berbers recognized private property, and the poor often worked the lands of the rich. Otherwise they were remarkably egalitarian. A majority of the surviving Berbers belong to the Kharidjite sect of Islam, which emphasizes the equality of believers to a greater extent than does the Malikite rite of Sunni Islam, which is followed by the Arab population (see Religious Life, this ch.). Young Berbers sometimes visit Tunisia or Algeria to find Kharidjite brides when none are available in their own communities.

Most of the remaining Berbers live in Tripolitania, and many Arabs of the region still show traces of their mixed Berber ancestry. Their dwellings are clustered in groups made up of related families; households consist of nuclear families, however, and the land is individually held. Berber enclaves also are scattered along the coast and in a few desert oases. The traditional Berber economy has struck a balance between farming and pastoralism, the majority of the village or tribe remaining in one place throughout the year while a minority accompanies the flock on its circuit of seasonal pastures.

Berbers and Arabs in Libya live together in general amicability, but quarrels between the two peoples occasionally erupted until recent times. A short-lived Berber state existed in Cyrenaica during 1911 and 1912. Elsewhere in the Maghrib during the late 1970s, substantial Berber minorities continued to play economic and political roles of notable importance. In Libya their number was too small for them to enjoy corresponding distinction as a group. Berber leaders, however, were in the forefront of the independence movement in Tripolitania.


A few thousand Tuareg nomads live scattered in the southwest desert, wandering in the general vicinity of the oasis towns of Ghat and Ghadamis. They claim close relationship with the larger Tuareg population in neighboring Algeria and with other Tuareg elsewhere in the Sahara. Like other desert nomads, they formerly earned their livelihood by raiding sedentary settlements, conducting long-distance trading, and extracting protection fees from caravans and travelers. The ending of the caravan trade and pacification of the desert, however, have largely deprived this proud people of their livelihood and have reduced many to penury.

The Tuareg language derives from a Berber dialect, and the Tuareg adhere to a form of Sunni Islam that incorporates nonorthodox magical elements. Men—but not women—wear veils, and the blue dye used in the veils and clothing of nobles frequently transfers to the skin, causing the Tuareg to be known as “blue men.” Marriage is monogynous, and Tuareg women enjoy a high status; inheritance is through the female line, and as a general rule only women can read and write.

Black Africans

Groups of descendants of sub-Saharan Africans live in desert and coastal communities, mixed with Arabs and Berbers. Most of them are descended from former slaves—the last slave caravan is said to have reached Fezzan in 1929—but some immigrated to Tripoli during World War II. A majority work as farmers or sharecroppers, but some have migrated to urban centers, where they are occupied in a variety of jobs considered menial. There is a tendency to look down on dark-skinned people, the degree of discrimination increasing with the darkness of the skin.

Jews and Italians

Jewish colonies were firmly established in both Cyrenaica and Tripoli before the Christian era. The Jews lived amicably with the Muslim community until increasing pressure for a Jewish homeland after World War II caused violent anti-Jewish reactions throughout the Arab world. In 1945 an attack on Jews in Tripoli caused more than 100 fatalities and spread to other towns. Within two years most of the Jewish population had departed, many to take up residence in the new state of Israel. Further anti-Jewish violence erupted in Tripoli in 1967, and in 1970 the revolutionary government confiscated most of the remaining Jewish property, subject to compensation in government bonds.

In the 1970s fewer than 100 members remained of a Jewish community that had numbered 35,000 in 1948. The extent to which the ousting of this ancient community had been motivated by resentment over the establishment of the state of Israel—rather than by intrinsic anti-Semitism—was made clear in 1976 when Libya offered to grant passports to members of the Neturei Karta, an ultra-Orthodox Jewish sect that opposed the existence of Israel. The offer was made at an international symposium on Zionism and racism held in Tripoli.

A residual Italian community of nearly 30,000 continued to live in Libya during the 1960s, a majority in Tripoli and most of the remainder on farms in the surrounding area. A 1960 law had discouraged foreign residents by prohibiting their acquisition of additional land, and immediately after the 1969 revolution they were prohibited from practicing certain professions. Certain other restrictions were also imposed on them at the same time.

In 1970 the revolutionary government issued a declaration that it would “restore to the Libyan people” the properties taken by Italians during the colonial period. Assurances of personal safety were given the foreigners; but nearly all of the Italian community departed immediately, although some returned at later dates, and a few other Italian migrants took up residence in the country.

The departure of the Jews and Italians left a void in the skill-short Libyan economy and contributed to the urgency of the need to recruit skilled expatriate workers elsewhere. Most of the skilled non-Arab professionals recruited were Europeans; among the nationalities represented by groups of 1,000 or more in the mid-1970s were American, British, Italian, Yugoslav, German, French, and Polish. Among the non-Arab Muslim nationalities the most numerous were Turkish and Pakistani.

Other Peoples

About 1,500 Tebu who live scattered in small groups in various localities in the southern desert belong to a race of unknown origin made up of slender, dark-skinned people. Their language is related to a Nigerian tongue. Having become Muslim through Sanusi proselytism during the nineteenth century, they retain many of their earlier religious beliefs and practices. They earn their living mainly by breeding camels and staffing the occasional remaining caravan, and some cultivate date palms. As among the Tuareg, the men but not the women are veiled.

A few hundred Duwud, negroid people of unknown origin, are known as the “worm eaters.” They are despised because of their fancy for “worms,” which are in fact a species of red crayfish found in the salt lakes of western Fezzan.


I still have a feeling that even if Jesus could’ve been this fallible or if his mother wanked, they’re still capable of doing good. So to speak, a popstar could become a devoted deaconess. This already happened to Justin Bieber in a way.

Either God’s not above using such characters. Or that perhaps some have truly good qualities. Or if their fans prayed for their salvation. Actually even if Jesus has a hot temper, that doesn’t stop him from being good.

Not just about moving past impressions but also that sometimes the oddest character can be used by God.

Great power, great responsibility

Something that we may do in life, whether deliberately, being told so or inevitably in time. Something like Peter Parker being made to care for himself and his aunt after his uncle’s demise. Or Jesus taking on the responsibility of helping others out. Like any nurse and coach do and should.

A tough thing to do. Sometimes some people do take on responsibilities at will like trying to study well despite or because of setbacks. Some do it as told like if a manager tells you what to do. Some learn from experience. Some do it within time like completing a project after recovering from sickness.

But it’s something people will do.

On the Knee of the Church. Female training in Romish convents and schools … (Google Books)


The Servants of Mary by Abbe Rabille—History of Women in their Confinements, for the Instruction of Pious Young Girls—A book that ought to be burnt—Two words on Ecclesiastical Celibacy.

Since we have just been speaking of the employment during the vacations, it is a proper time to say a word on the books to be read, and the books that are given as prizes in the religious schools.

One has been pointed out to me as being widely circulated. It is called The Servants of Mary.f

I find in the life of St. Bonaventura, which begins the volume, that at the birth of this saint all the bells began to ring of their own accord; that at the age of four years the child fell dangerously ill, the mother recommended him to the Pope, who instantly cured him; and seeing this, the Pontiff exclaimed, “Bonne aventure!” which name was borne by the child ever after. This is added quite seriously by the author (p. 12). He had afterwards another illness, which furnished the saint with an occasion for a very different prodigy. But we will let the author, the Abbe Rabille, speak for himself.

“The seraphic doctor was in bed, and being subject to fre quent retching, he could not receive the Holy Eucharist; which afflicted him very much. After having sighed for a long time,

* See the part of a letter quoted in the second letter to M. Dupanloup, p. 7. f The Servants of Mary, by the Abbe Rabille, 1 vol. in 8vo. Published by F. F. Ardant, Brothers; Paris and Limoges.

he caused the Holy Pyx to be brought into his room. His ardent wish could not be satisfied by seeing it; he took the Holy Vase, and applied it to his side. But oh! prodigy of grace and love! an orifice was opened by the side of the heart of Saint Bonaventure, and the host came forth of itself from the blessed Pyx, and entered the wound in the chest of the sick man, who was transported with joy.”—p. 24.

All these Servants of Mary have been announced beforehand by prodigies of the same special nature, in the dreams or visions of their mothers.

“Alice de Montbar, just before the birth of St. Bernard,” so says the Abbe Rabille, “dreamt she saw in her bosom a little white dog, with a little red on the back, and barking violently. She went to consult a man of God, who was suddenly possessed of the prophetic spirit which had in former times animated David. He answered, ‘ Do not fear, you will be the mother of a child who, like a faithful dog, will guard the house of the Lord, and bark with power against those enemies of the faith who would enter therein.’ “—p. 38.

The mother of St. Dominick also had a dream just before her child was born.

“She dreamt that she had given birth to a little dog carrying a torch, with which he set the whole world on fire. Such a vision would have alarmed any other woman; but this Christian mother saw in it nothing incomprehensible. She understood that she should give birth … to a mystic dog who by his barking would put all wolves to flight . . . that is to say, that he would hunt out all heretics by his preaching.”—p. 87.

Let us add to all this an anecdote, showing the severity with which St. Bernard “watched over his own heart,” as we are told by the Abbe Rabille.

“One day he had stopped, and with unreflecting curiosity fixed his eyes upon a woman: he was instantly alarmed at the effects which this imprudence might produce on the purity of his thoughts. He ran away, and as a punishment for this great fault, he threw himself into a pond which was deep and almost frozen over. He remained there for a long time, even till his blood had ceased to circulate in his benumbed members. But he had extinguished within himself all pernicious feelings.”—p. 42.

Oh, M. Rabille, this is indeed overstrained. What! for one look at a woman, occasioned by unreflecting curiosity, to throw yourself into a frozen pond?

Does it not give people occasion to say of you as Dorine said to Tartuffe—”You are very sensitive to temptation “?

The preceding quotations are only silly and ridiculous, though there is a little too much of a subject not suitable for the meditation of young girls.

But what follows approximates to the odious, for in order to establish the truth of the belief of the Immaculate Conception, the Abbe Rabille enters into physiological dissertations of a most extraordinary character.

For example: “Saint Bonaventure says that Mary was conceived in original sin. But we ought, with Saint Anselm and Saint Bernard, to consider the original sin as referring to her having had the same kind of parentage as other people, and not to the quickening of the body of the infant.”—p. 33.*

What a very useful distinction! I do not doubt that it catches the attention of young people.

I should say the same of the following passage on the Annunciation in which the subject is treated with equal delicacy.

“Mary, says Saint Bernard, possessed every virtue. ‘How shall this be/ said she to the angel, ‘seeing I know not a man ?’….

“What unshaken determination to keep her vows of virginity! Even the promise of the son which the angel announced to her, could not make her hesitate in her resolution; ‘Sow shall this be?’ It cannot be as with other women, because I know not a man, and because I have neither the hope nor the wish to bring a son into the world, etc.”—p. 65.

JN’ow let us pass at once to Saint Bridget, a princess.

This saint was also a little prodigy from her earliest days; she loved to dream like any other young girl, and easily and willingly gave way to the habit. But to dream too much is sometimes dangerous; and careful mothers watch this inclination which girls fall into

* This translation is as near the original as delicacy will permit. The exact Words put into the hands of }roung girls by the priests and nuns of France are too gross to be rendered literally into English.—Ed.

imperceptibly, and so the aunt of Saint Bridget did. Well! You will soon see she was wrong:—

“Her aunt fearing that she devoted too much time to contemplation, gave her every day something to[do. One day, looking to see what the young princess was about, she saw her, needle in hand, her work lying upon her knee, her eyes turned up to heaven, immoveable, and weeping. At the same moment she saw standing close to her a young girl of extraordinary beauty, who was working at the princess’s work, while she was adoring God”

This history does not appear to me likely to induce young persons either to work or to be obedient, and therefore I do not see why they are to study it.

But here again we fall back on the subject of the birth of children—

“When Saint Bridget’s first child was about to be born, she

suffered frightfully, her life being in danger And then was

seen a lady of divine beauty dressed in a white robe. She approached Saint Bridget, and her assistance was so marvellous, that

she gave birth to her firstborn without difficulty or pain”

—p. 133.

The author soon after adds—” When Bridget saw a sufficient number of children around her to support the name of her family, she persuaded her husband from henceforth to live with her as brother with sister for the rest of their days.”—p. 134.

The saint’s influence was so great at length, that she induced her husband to withdraw by degrees from the court of Sweden, where he held a very high position. “She communicated to him her religious and devotional spirit,” says the Abbe Rabille, “and regulated all his exercises of piety, among which she made him observe inviolably the reciting the little office to the holy virgin. She also induced him to allow her to place poor persons in an hospital which she had herself founded,” etc.

You see we are no longer acting on the prescribed rule of a wife’s absolute obedience. But Bridget’s motives were so good! In short, she sent her husband on a pilgrimage to Saint James in Galicia, and on his return he found himself so disgusted with the world, that he entered a convent—the Abb6 most carefully informs us that he did so, “with the consent of his wife.”

Having become entirely free and disengaged from all the ties which had hitherto restrained her, Bridget gave herself up to devotion, and began to perform miracles. One Christmas night she felt as if she was herself about to become the mother of the Man-God. She made the indications of this palpable to her confessor and then to her friends. Afterwards Jesus took her as his wife!

Let us throw a veil over these unhealthy inventions.

The history of St. Bridget is followed by that of Madame de Chantal, the foundress of the “Visitation.”

“Madame de Chantal, wishing to seal with her blood the promise she had made to consecrate herself to God, branded on her heart the name of Jesus with a hot iron,—a sublime and admirable trait of devotion which, without doubt, it is not necessary to imitate, (the Abbe Rabille judiciously observes) but which is a proof of the ardour of her mind.”

“”When she wished to retire into a convent, her departure was very sorrowful; her father almost died of grief.”

“The young Chantal, her son, threw himself on her neck, and refused to leave her, hoping that she might be touched by his tears, and thus be detained. But not succeeding in this, he then threw himself down across the doorway, saying, ‘Mother, I am too weak to prevent you, but at least it shall be said that you passed over the body of your only son in order to desert him.'”

“Madame de Chantal was touched, and wept bitterly in passing over the body of her darling son; but the next moment fearing that her sorrow should be mistaken for a change in her determination, she turned to the company with a calm and serene countenance, and said ‘You must forgive my weakness; I am leaving my father and my son for ever; but God will be with me everywhere.'”—p. 170.

Decidedly, I advise all parents who see that book, “The Servants of Mary,” in the hands of their daughters, to take i+ from them, and throw it into the fire instantly.

I may also quote the account, contained in it, of the “Life of th Pious Shepherdess Benoite Rencurel.” This shepherdess ha the following conversation with the Virgin Mary :—” Fair Lady, what are you doing up there? Are you coming to buy plaster? I have a little bread; it is very hard, but it is good: we will steep it in the fountain.” She smiled, but made no answer.

“Beautiful lady,” contined Benoite, “will you please to give me that child, which would make us all so happy?”

The lady smiled again, and still she did not answer.

This conversation lasted till night-fall, and was repeated every day. The shepherdess related it in the village. Many persons treated her as a visionary, but some said, “Perhaps it is the Holy Virgin that she has seen.”

“This opinion became general, in consequence of two facts. A peasant of St. Etienne going to burn lime in a kiln which he had close to the rock, where the apparition appeared, said, in his patois:—’ I am going to bake Benoite’s Lady.’ This joke cost him dear; for he burnt ten times more wood than was necessary, without being able to burn his lime. The more he heaped up the wood, the harder grew the lime. Seeing this,” says the author who has bequeathed to us the history of this curious fact, “he prayed for pity to God and his Holy Mother; and was forced to abandon his lime-kiln in that state.”—p. 224.

And this also is related in the ” exemplary life” of the blessed Benoite Rencurel:—

“She used the discipline every day from her fifteenth year until she was forty-five. She wore haircloth fifteen years, and iron bracelets armed with sharp points during twelve years, and iron garters four years, and a corset of tin pierced inside like a rasp for five years. No one excepting her confessor knew the secret of all these penances,”—p. 238.

“We think the whole morality of the Church is comprised in the following particulars:—Fear of hell, self-scourging, torturing the body in order to shake the reasoning faculties, walking blindly under the direction of a confessor who ought to be an angel in virtue, and at least a genius in intelligence a,nd prudence.

Aye, but they are not such beings. To puzzle and stupefy the mind in order to enslave the soul, and raise a dominating influence of their own over the ruins of intellect, is always their aim —these despots have no other system. But, to corrupt according to their wishes; to excite fleshly inclinations in young imaginations, too young to feel them naturally; under the pretence of chastity

and purity, to write dissertations for the use of young girls about obscene subjects, in which they are very frequently treated with less reserve than in medical works—this is a CRIME, a crime unheard of and unpardonable. It can only be accounted for by the unnatural condition of the author of this book, by that enforced celibacy which causes so many enormities.

Now, Reverend Bishop, I call upon you (since you are so zealously anxious for the healthy education and salvation of our daughters) to induce this author to withdraw his book from the hands of his publisher, and to burn all the copies: and then make this priest marry, that he may become virtuous and leave off such writing.

Stop what you’re doing

To be fair there are people who do bother learning from their mistakes and try their hardest not to do it again, even if they may fail again. But this is about people who do often ‘forget’ to learn from their flaws. As if DC’s Caitlin Snow often resorts to brutality and killing livestock behind the Justice League’s back.

Even when she should stop doing it. (I have a feeling they’ll kick her out for it.) As with any vice, one can do something about it whatever they can do about it. DC’s Captain Cold’s a reformed member who uses his ice powers for good even when he feels like harming people. (This is different from Caitlin’s bloodthirsty nature.)

Do what you can do about it.

Damn those wolves

Bear in mind that some of the Christian and Zoroastrian distrust for wolves still holds today. There are people who do welcome wolves but there are others who don’t especially if they farm. As if the suspicion of wolves taking sheep makes sense.

And most especially the wolf in sheep’s clothing. As if Caitlin Snow tries to appear good to the Justice League even though she secretly steals and kills people and livestock that once caught she got kicked out for it. The farmer will always find ways to deter wolves.

Let’s not forget that if it weren’t for farmers constantly guarding livestock, we wouldn’t get leather, cheese, meat and wool which some people continue to rely on and treasure. As if Superman’s often wary of Caitlin Snow, seeing as she’s able to kill livestock in wolf form.

Again wolves can’t be trusted in those cases and neither does Caitlin (especially if she’s caught dead threatening to kill Amanda Waller).