By Garret Kell
A great tragedy unfolded less than one week ago on Tuesday, November 6, 2012.
The tragedy was not found in the celebrations of elected officials or the concessions of defeat. It was not colored red or blue, and it wasn’t wrapped up in meaningless campaign promises.
The tragedy of the 2012 election is that in this land of the free and home of the brave, many people were not allowed to vote. Their voices were silenced. Their votes were not cast. Their opinions not expressed. Why?
Because they were dead.
The great tragedy of the 2012 election is that roughly 33 million would-be voters had been murdered. From 1973 to 1994, roughly 35 million babies were aborted. That’s roughly 35 million 18- to 39-year-olds who could not vote from the grave.
This is an unspeakable tragedy.
They did not have the chance to learn what makes our nation so great. They did not have the chance to watch the results roll in with their friends and family. They did not have the chance to rest their heads on a pillow in the land of the free.
But this tragedy is not over.
In 2016, roughly 5 million more voices will be unheard. Why? Because more than 3,500 babies will be killed today. And each day leading up to Tuesday, November 8, 2016. In the three minutes it takes you to read this article, seven babies will have been aborted in the United States of America. Their voices silenced. Their freedom robbed. Their bravery unknown.
Close to Home
This is a tragedy that hits close to home. When I was 19, I chose to end the life of my first child through an abortion. My friend and I were in a scary place, we didn’t plan to get married, and we had nowhere else to go. So we opted to end the life of our child.
That child would be 16 today. They’d be excited about driving a car and, in just a couple of years, they’d be excited about voting. But they won’t be doing any of that. We won’t be sitting down together as I explain how to think about policies and the candidates who represent them. I won’t be able to tell them about freedom and justice for all. I took that freedom away with my injustice.
I cannot undo what I’ve done in the past. None of us can. Only Jesus, who shed his blood for sinners like me, can heal those wounds. Jesus gives us great hope in the midst of this tragedy, and all the other tragedies we face in this life.
Refuge in Jesus
If you have committed an abortion, I want you to know there is a refuge in Jesus. He will heal your wounds. There is no sin so great that he cannot forgive and no sin so small that does not need to be forgiven. If you will confess your sins and turn to him in faith, he will wash away all your guilt and all your shame. Come to Christ.
If you support abortion, I encourage you to spend time in prayer and ask God to show you if abortion pleases him or not. Ask a Christian to help you learn what God’s Word says. I know you already have deeply rooted ideas. I did too. But I encourage you to take the time to read what God says about life and who has the right to give and take it away. I encourage you to start with Psalm 139.
If you are a Christian, be patient with those who view things differently. But also speak truth in love to those who are in need. Find ways to help those who are struggling through unplanned pregnancies. Investigate options for adoption and invest in the lives of those who are facing difficult choices.
I have on my wall a picture of a 3-year-old boy in cowboy boots. He nearly wasn’t with us today because his mother was in a difficult place. She was unmarried, pregnant, and scared. But my wife met with her, prayed with her, and took her to a Christian doctor who showed her the baby in her womb through a sonogram. That young mother had the courage to keep her child.
That young boy’s smile reminds me that God can save children, one at a time. He does this by using his people to come alongside the struggling to lovingly show them the Christ who can walk them through any terrifying situation—even an unplanned pregnancy.
I believe the only hope to turn the trend of this tragedy is for people to turn their hearts toward the God who made them through the way paved by his Son Jesus. Jesus changes hearts, and changed hearts can change a nation. May God give us grace as a country, and may God give us courage to stand up in the midst of this tragedy so that, if he tarries, many more will cast votes in 2030.
Lord Jesus, we need your help.”
The Christian community is scrambling over themselves to publish articles and blog posts encouraging us to vote for the ‘conservative’ choice, Mitt Romney. Leaving aside the fact that by any historical definition Romney is not a “conservative,” or why we would want to ‘conserve’ any aspect of the political environment today, there is rarely any commentary related to more fundamental questions. Instead, appealing to the lowest common denominator, the strategy can essentially be summed up with one statement; ‘anyone but Obama.’
While it is true that many Christians have avoided altogether any discussion over Romney’s profession of faith in a false god, yet the objections to Romney, as a Mormon, are overturned or dismissed via a historical answer that has been used before in past candidates; namely that Obama is much worse. No doubt this statement is true, but the political environment of the moment does not set our standard for leadership, God does. Why do we look to Scripture for our standard of leadership both in home and church but leave civil government to pragmatics and compromise? Said another way, we eagerly support candidates for political office that would be easily dismissed and disqualified in other institutions.
Are the State and its officeholders suddenly beyond Christian reproach? The incremental approach to curbing evil, as is often cited as a reason to vote for less-than-ideal candidates, has actually worked against Christians for many years. Instead of a candidate representing a broad range of Christian opinions, we are now asked to support a man who not a Christian at all. In our eagerness to throw Obama out of office, we are now willing to cast our vote for a Baal worshipper as our political leader.
Below are three reasons why I cannot, in good conscience, vote for Mitt Romney:
- There is a big difference between God using wicked pagan rulers for His purposes and God’s people ‘asking’ for one by casting their vote for a known pagan, anti-Christ worshipper. The prophet Habakkuk was incredulous at the thought of God using the Babylonians to punish them but it appears in the case of America, we are self-consciously asking God for Babylon to rule over us. The only place we find Israel asking for a king is in their disobedience and lack of faith by wanting to be ‘like the other nations’. Peace and freedom are by-products of obedience, faithfulness, and repentance, and these will not be accomplished by asking God to give us Cyrus over Nebuchadnezzar.
- There is no biblical mandate that commands us to ‘cast our vote’ for someone. In other words, to not vote is not to disobey. Civic duty perhaps, can be called into question but I am more interested in Biblical Truth than national ‘obligation’. Writing in candidates or withholding their votes are both viable options for Christians. It is God who sets rulers on their thrones and it is man’s duty to be faithful to His Word.
- Getting the ‘lesser of two evils’ elected at the federal level is a short sighted and pragmatic goal, as if voting for any form of evil is acceptable at election time. Our goal as Christians should be to disciple the next generation on what godly civil government looks like. If that means not voting at the federal level for several elections, then so be it. We don’t have to achieve ‘victory’ in our lifetime; we are called to be faithful. Today’s governors and mayors are tomorrow’s presidents; we should focus our efforts on raising a generation of Christian statesmen at local levels and hope for political revival in the generations to come. As for the immediate future, as much as I would never wish or pray for persecution in this nation, if the Church is strengthened and our dross removed, to God be the Glory.
I would challenge Christians to define the ‘line’ at which any given Republican candidate would be unqualified for office. Is their abortion stance the only litmus test to earn their vote? God tells us that false weights and unjust scales are an abomination as well. If Christians demanded more from their candidates and withheld their votes from those that do not seek to uphold righteousness according to God’s law, the bar would be raised and the doors opened for true Christian statesmen to take office.
Righteousness exalts a nation, but sin is a reproach to any people (Proverbs 14:34, ESV).
Kevin DeYoung makes up for his post on dug issues the other day, with this cool post where he interacts with a Liberal on the homosexuality issue. Kevin Deyoung is in normal type while the Liberal is in bold.
“On Tuesday afternoon, CNN ran an article on its Belief Blog by Catholic priest (sort of) Daniel Helminiak entitled “My Take: What the Bible really says about homosexuality.” The article is amazing for including so many bad arguments in so little space. A quick trip through the piece will show you what I mean. Helminiak’s writing will be in bold and then my response will follow.
President Barack Obama’s support of same-sex marriage, like blood in the water, has conservative sharks circling for a kill. In a nation that touts separation of religion and government, religious-based arguments command this battle. Lurking beneath anti-gay forays, you inevitably find religion and, above all, the Bible.
We now face religious jingoism, the imposition of personal beliefs on the whole pluralistic society. Worse still, these beliefs are irrational, just a fiction of blind conviction. Nowhere does the Bible actually oppose homosexuality.
These two paragraphs perfectly depict how many see any Christian opposition to homosexuality or gay marriage. We are undercover (or not!) theocrats trying to impose our personal preferences on the rest of the country. But the charge of legislating our morality is not as simple as it sounds. For starters, the government legislates plenty of morality already—morality about killing, stealing, polluting and a thousand other things we’ve decided are bad for society or just plain wrong. Moreover, the arguments being made in favor of gay marriage are fundamentally about morality. That’s why you hear words like justice, love, and equality. Most gay marriage advocates are making their case based on moral categories, if not religious and biblical.
What’s more, the pro-gay marriage side would like to see the state reject a conjugal view of marriage in favor of a new, heretofore unknown, definition of marriage. And in insisting upon the state’s involvement, they want this new definition to be imposed on all. We may not all have to like gay marriage, but the government will tell us what marriage means whether we like it or not.
In the past 60 years, we have learned more about sex, by far, than in preceding millennia. Is it likely that an ancient people, who thought the male was the basic biological model and the world flat, understood homosexuality as we do today? Could they have even addressed the questions about homosexuality that we grapple with today? Of course not.
Here we have an example of progressive prejudice, the kind that assumes we have little to learn from the benighted masses who lived long ago. Whether they thought the world was flat has nothing to do with whether ancient people can teach us anything about sexuality. Such a tidbit is thrown in, it seems to me, as a rhetorical cue that these people were as dumb as doorknobs and can’t be trusted. More importantly, Helminiak distances himself from an orthodox understanding of biblical inspiration. Instead of approaching the Scriptures as the word of God, his first step is to position the Bible as a book by ancient people who don’t know all the things we know.
Hard evidence supports this commonsensical expectation. Taken on its own terms, read in the original languages, placed back into its historical context, the Bible is ho-hum on homosexuality, unless – as with heterosexuality – injustice and abuse are involved.
That, in fact, was the case among the Sodomites (Genesis 19), whose experience is frequently cited by modern anti-gay critics. The Sodomites wanted to rape the visitors whom Lot, the one just man in the city, welcomed in hospitality for the night.
The Bible itself is lucid on the sin of Sodom: pride, lack of concern for the poor and needy (Ezekiel 16:48-49); hatred of strangers and cruelty to guests (Wisdom 19:13); arrogance (Sirach/Ecclesiaticus 16:8); evildoing, injustice, oppression of the widow and orphan (Isaiah 1:17); adultery (in those days, the use of another man’s property), and lying (Jeremiah 23:12).
But nowhere are same-sex acts named as the sin of Sodom. That intended gang rape only expressed the greater sin, condemned in the Bible from cover to cover: hatred, injustice, cruelty, lack of concern for others. Hence, Jesus says “Love your neighbor as yourself” (Matthew 19:19; Mark 12:31); and “By this will they know you are my disciples” (John 13:35).
How inverted these values have become! In the name of Jesus, evangelicals and Catholic bishops make sex the Christian litmus test and are willing to sacrifice the social safety net in return.
There is really only one argument in the foregoing paragraphs: the sin of Sodom was about social injustice not about sexual immorality. No doubt, there were many other sins involved, as Helminiak rightly observes. But there is no reason to think homosexualityper se wasn’t also to blame for Sodom’s judgment. For example, Jude 7 states that Sodom and Gomorrah and the surrounding cities “indulged in sexual immorality and pursued unnatural desire.” Even the NRSV, translation of choice for the mainline (and the version Helminiak seems to be using), says “pursued unnatural lust.” Clearly, the sins of Sodom lived in infamy not simply because of violent aggression or the lack of hospitality, but because men pursued sex with other men.
The longest biblical passage on male-male sex is Romans 1:26-27: “Their women exchanged natural intercourse for unnatural, and in the same way also the men, giving up natural intercourse with women, were consumed with passion for one another.”
The Greek term para physin has been translated unnatural; it should readatypical or unusual. In the technical sense, yes, the Stoic philosophers did use para physin to mean unnatural, but this term also had a widespread popular meaning. It is this latter meaning that informs Paul’s writing. It carries no ethical condemnation.
Compare the passage on male-male sex to Romans 11:24. There, Paul applies the term para physin to God. God grafted the Gentiles into the Jewish people, a wild branch into a cultivated vine. Not your standard practice! An unusual thing to do — atypical, nothing more. The anti-gay “unnatural” hullabaloo rests on a mistranslation.
Besides, Paul used two other words to describe male-male sex: dishonorable(1:24, 26) and unseemly (1:27). But for Paul, neither carried ethical weight. In 2 Corinthians 6:8 and 11:21, Paul says that even he was held in dishonor— for preaching Christ. Clearly, these words merely indicate social disrepute, not truly unethical behavior.
This line of reasoning is also common among revisionists. There is little to say in its favor, however, and Helminiak’s argument—that para physin “carries no ethical condemnation”–is particularly weak.
1) He makes the rudimentary error of forgetting that words have a semantic range of meaning. Just because Paul used “against nature” or “dishonorable” in non-ethical settings (sort of), doesn’t mean those words and phrases cannot carry ethical weight in another context. It’s like suggesting that if FDR once said “this soup is terrible” and later said “what the Nazis are doing is terrible” that he couldn’t possibly mean anything more than “what the Nazis did was kind of strange and not my personal preference.”
2) The context in Romans 1 tells us how to understand para physin. Paul has already explained how the unrighteous suppress the truth about God seen in nature and how they exchange the glory of the immortal God for images of created things. In both cases Paul contends that people believe a lie which prevents them from seeing things as they really are (1:25). Then in the very next verse he singles out homosexuality as “contrary to nature.” He is not thinking merely of things that are unusual, but of acts that violate the divine design and the ways things ought to be. For Paul, the biological complementarity of the male-female union is the obvious order of things. A male-male or female-female sexual pairing violates the anatomical and procreative design inherent in the one flesh union of a man and a woman. That Jewish writers of the period used comparable expressions to describe same-sex intercourse only confirms that this is what Paul meant by the construction.
3) Even more obviously, we know Paul considered same-sex intercourse an ethical violation, and not simply something uncommon, because of what he says in the very next sentence. Helminiak conveniently cuts off Paul’s thought halfway through verse 27. Notice what Paul goes on to say: “Men committed shameless acts with men and received in their own persons the due penalty for their error” (NRSV). When you read the whole verse, Helminiak’s “non-ethical” argument becomes implausible. Paul thought homosexuality not just unusual, but wrong, a sinful error deserving of a “due penalty.”
In this passage Paul is referring to the ancient Jewish Law: Leviticus 18:22, the “abomination” of a man’s lying with another man. Paul sees male-male sex as an impurity, a taboo, uncleanness — in other words, “abomination.” Introducing this discussion in 1:24, he says so outright: “God gave them up … to impurity.”
But Jesus taught lucidly that Jewish requirements for purity — varied cultural traditions — do not matter before God. What matters is purity of heart.
“It is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles,” reads Matthew 15. “What comes out of the mouth proceeds from the heart, and this is what defiles. For out of the heart come evil intentions, murder, adultery, fornication, theft, false witness, slander. These are what defile a person, but to eat with unwashed hands does not defile.”
Or again, Jesus taught, “Everyone who looks at a women with lust has already committed adultery with her in his heart” (Matthew 5:28). Jesus rejected the purity requirements of the Jewish Law.
In calling it unclean, Paul was not condemning male-male sex. He had terms to express condemnation. Before and after his section on sex, he used truly condemnatory terms: godless, evil, wicked or unjust, not to be done. But he never used ethical terms around that issue of sex.
Helminiak’s argument seems to be: Paul said homosexuality was an impurity; Jesus set people free from the purity requirements of the Jewish law; therefore, homosexuality is not wrong. This reasoning is so specious that it’s hard to know where to begin. Jesus did recalibrate the purity laws, but Mark 7:19 makes clear that the episode in question was about declaring all foods clean. Jesus was not saying for a second that anything previously called “unclean” or “impure” was now no big deal. Helminiak again connects words in a facile manner, suggesting that because Jesus fulfilled certain aspects of the ceremonial code, now anything described with the language of impurity cannot be condemned. Nine times in his epistles Paul references “impurity” and it is always in the context of vice and immorality (Rom. 1:24; 6:19; 2 Cor. 12:21; Gal. 5:19; Eph. 4:19; 5:3; Col. 3:5; 1 Thess. 2:3;4:7). Besides all this, Jesus explicitly lists “sexual immorality” (in the passage Helminiak quotes) as one of the things that defiles a person. The Greek word is porneia which refers to “unlawful sexual intercourse” (BDAG), especially, for the Jew, anything condemned by the Law of Moses.
It is simply not true that Paul, or Jesus for that matter, never considered homosexuality an ethical matter. To cite just one more example: in 1 Corinthians 6:9-10 and 1 Timothy 1:9-10 Paul uses a rare Greek word, arsenokoites, which is a compound from two words found in Leviticus 18:22 and 20:13. Paul thought the prohibition against homosexuality in the Old Testament was still relevant and the sin was still serious.
As for marriage, again, the Bible is more liberal than we hear today. The Jewish patriarchs had many wives and concubines. David and Jonathan, Ruth and Naomi, and Daniel and the palace master were probably lovers.
The Bible’s Song of Songs is a paean to romantic love with no mention of children or a married couple. Jesus never mentioned same-sex behaviors, although he did heal the “servant” — pais, a Greek term for male lover — of the Roman Centurion.
These are wild assertions without any corroborating evidence. Whatever one thinks of Leviticus 18 and 20 for today, it’s obvious that the Torah considered homosexual activity an abomination. It’s absurd to think that any ancient Israelite would have any celebrated David or Jonathan or Ruth or Naomi or Daniel if they were homosexual. It is the worst kind of special pleading and reader response to conclude against all exegetical, theological, and historical evidence that any of these Old Testament heroes were gay.
Likewise, there is no evidence to suggest that the centurion’s servant was his lover. The leading New Testament lexicon (BDAG) gives three definitions of pais: a young person, one’s own offspring, one who is in total obedience to another. If the word somehow means “male lover” in the Gospels, we need evidence greater than Helminiak’s bald assertion.
Paul discouraged marriage because he believed the world would soon end. Still, he encouraged people with sexual needs to marry, and he never linked sex and procreation.
Were God-given reason to prevail, rather than knee-jerk religion, we would not be having a heated debate over gay marriage. “Liberty and justice for all,” marvel at the diversity of creation, welcome for one another: these, alas, are true biblical values.
The link between sex and procreation did not have to be articulated by Paul because it was already assumed. God’s design from the beginning had been one man and one woman coming together as one flesh. This design is reaffirmed throughout Scripture, not least of all by Jesus (Matt. 19:4-6) and by Paul (Eph. 5:31). An important aspect of this union is the potential blessing of children. The prophet Malachi made clear that procreation is one of the aims of marriage when he said about a husband and wife, “Did he not make them one, with a portion of the Spirit in their union? And what was the one God seeking? Godly offspring” (Mal. 2:15).
None of this proves the case against gay marriage as a government injunction (though that case can be made as well). What careful attention to the Bible does show is that the revisionists do not have a Scriptural leg to stand on. From the first chapter of the Bible to the Law of Moses to the New Testament, there is no hint that homosexuality is acceptable behavior for God’s people and every indication that it is a serious sin.
This is why I appreciate the candor of honest pro-gay advocates like Luke Timothy Johnson:
The task demands intellectual honesty. I have little patience with efforts to make Scripture say something other than what it says, through appeals to linguistic or cultural subtleties. The exegetical situation is straightforward: we know what the text says…I think it important to state clearly that we do, in fact, reject the straightforward commands of Scripture, and appeal instead to another authority when we declare that same-sex unions can be holy and good. And what exactly is that authority? We appeal explicitly to the weight of our own experience and the experience thousands of others have witnessed to, which tells us that to claim our own sexual orientation is in fact to accept the way in which God has created us. By so doing, we explicitly reject as well the premises of the scriptural statements condemning homosexuality-namely, that it is a vice freely chosen, a symptom of human corruption, and disobedience to God’s created order.
Of course, I disagree with Johnson’s approach to the authority of Scripture and his liberal deference to experience. But I commend him for acknowledging what should be plain: the Bible really really calls homosexuality a sin. A sin that can be forgiven in Christ like a million other sins, and a sin that can be fought against by the power of the Holy Spirit, but still a sin. That’s what the Bible says. And as the CNN article demonstrates, it takes a lot of contorted creativity to make it say something else.””
This article is so mind blowing that is deserves to be posted in full on my blog. The Satanic “god-state” will not stop until it takes total control.
Article by Joel McDurmon
This case is a frightening example of what can happen when a photographer encounters ignorant bullies with badges. According to the complaint filed in Federal Court, Nancy Genovese, a mother of three, was driving home on County Road 31 past Gabreski Airport in Suffolk County. Gabreski Airport displays a decorative helicopter shell by the roadway to the public, which is visible to all who pass by.
Nancy Genovese stopped her car on the side of the road across the street from the airport in an area that is open and accessible to the public, and crossed over the road to the airport entryway that is also open and accessible to the public to take a picture of the helicopter display. While still in her car, she took a picture of the decorative helicopter shell with the intention of posting it on her personal “Support Our Troops” web page.
As Nancy Genovese was preparing to drive away, she was stopped and approached by Robert Iberger, a lieutenant with the Southampton Town Police. Lieutenant Iberger demanded to know why she was taking photographs. Nancy showed the lieutenant her camera, but Lieutenant Iberger grabbed her camera and handled it “without care”. In an attempt to prevent the lieutenant from damaging the camera, Nancy removed her memory card, which Lieutenant Iberger confiscated. To date, Nancy’s memory card still has not been returned to her.
Lieutenant Iberger demanded that Nancy remain where she is, and he refused to allow her to leave. At this time, Lieutenant Iberger notified the Suffolk County Sheriff’s Office and the authorities at Gabreski Airport of Nancy’s presence outside the airport, and falsely and wrongfully informed them that she posed a terrorist threat.
Suffolk County Deputy Sheriff Robert Carlock responded to the scene, along with various members of the Suffolk County Sheriff’s Office. When Deputy Carlock arrived, he placed cameras on the roof of his vehicle, aimed at Nancy Genovese and her 18 and 20 year old sons who had come to the scene at this point to help their mother. Deputy Carlock ordered all three of them to stand directly in front of the cameras, and not to move.
Officials from the airport, as well as other local and federal law enforcement agencies also responded, including, without limitation, the Southampton Police Department, the Westhampton Police Department, the FBI, and the Department of Homeland Security. Nancy was questioned on the side of the road for approximately five to six hours, from about 6pm until midnight, denied food or water, and denied the opportunity to use a restroom, all without having received any warnings as to her rights.
Nancy Genovese also had a left lower leg injury just above her ankle that she had received earlier in the day and which, exacerbated by the stress and length of her roadside detention, was causing her to limp. When the officers saw this, they ordered her to expose her wound, which was bleeding, for no legitimate purpose, and with no regard for Nancy’s health or well-being. Members of the Suffolk County Sheriff’s Office used Nancy’s leg wound as another object to taunt her with, telling her that they were going to arrest her for an unreported knife wound.
Here’s where the story takes an interesting twist, and why I believe Nancy’s situation hasn’t received more press coverage. Before arriving at the airport to take a picture, earlier that day Nancy had been to the local shooting range with her rifle practicing her hobby, target shooting. During the first hour of questioning, Lieutenant Iberger searched Nancy’s vehicle, without her consent, and came across her unloaded rifle, which Nancy was legally carrying, in a locked case. Now some people throw up their arms (no pun intended) at this point, and say, “what does she want, she brought a rifle to the airport!”, but I would like to remind everyone that it is perfectly legal to drive around with an unloaded rifle in your car. Yes. Really. And Nancy did not enter the airport, she was parked alongside a public roadway. It is important to remember that no matter how you feel about firearms, nothing that Nancy did violated any laws.
Using force, Lieutenant Iberger pushed Nancy Genovese when she objected to the seizure of her rifle. Deputy Carlock taunted Nancy, asking in a disparaging tone, “You’re a real right winger, aren’t you?”, and stating in words or substance that she was never going to see her rifle again.
During the remainder of the six hours that Nancy Genovese was forcibly detained on the side of the road, she was taunted, verbally harangued, threatened, belittled, abused, humiliated and harassed by members of the Suffolk County Sheriff’s Office. For example, Deputy Carlock repeatedly referred to Nancy as “a right winger” and “tea bagger”, and threatened that they were going to arrest her for terrorism to make an example of her to other “tea baggers” and “right wingers”.
Around midnight, officials from the airport and federal law enforcement agencies determined that Nancy posed no terrorist or other security threat. Once most of the other law enforcement officials left the scene, Deputy Carlock ordered Nancy Genovese to be handcuffed by another member of the Suffolk County Sheriff’s Office. Before placed in handcuffs, Nancy attempted to give her purse containing her wallet and cell phone to her sons. Her wallet contained approximately $13,000 in cash, money she was holding to pay tuition that day for her son’s college and her daughter’s Catholic school tuition. Deputy Carlock refused to allow her sons to take her bag, and ordered her to leave it on the front seat of her unlocked vehicle, even after being informed of the value of its contents. When Nancy’s sons objected, Deputy Carlock threatened to arrest them if they touched it, and ordered them to leave the scene. Not knowing what to do, they left.
When Nancy’s sons responded to a call from the Suffolk County Sheriff’s Office in the early morning hours to pick up their mother’s vehicle from the roadside, they found $5,300 of the $13,000 missing. The money was never returned. In addition, the contents of the glove compartment box was missing, and there was damage to the body of the car, particularly around the trunk.
Around midnight, after her sons were ordered to leave upon threat of arrest, Nancy was transported, in handcuffs, to the Suffolk County Jail. While in a holding cell, Deputy Carlock continued to verbally harass Nancy, telling her “you will pay”, and admitting that they had nothing to charge her with, but that he would “find something in order to teach all right wingers and tea baggers a lesson.”
While in her holding cell, Nancy Genovese was interrogated by Suffolk County Undersheriff Caracappa without receiving any warnings as to her rights. Her requests to speak to a lawyer were ignored. Following her “interrogation”, Undersheriff Caracappa informed her that she was being arrested and charged with “terrorism.”
At this point, Nancy requested medical treatment for her bleeding and painful left leg. After several requests, and several hours later, she was taken to the Peconic Bay Medical Center by male members of the Suffolk County Sheriff’s Office, and handcuffed to a bed. A sonogram was performed on Nancy’s left leg from her ankle to her inner groin, requiring her to disrobe. Despite her and the doctor’s request for them to turn away, the two male Suffolk Deputies insisted on staring at Nancy while she disrobed, further humiliating her. She was prescribed antibiotics, and discharged back to the Suffolk County Jail, with instructions on proper care for her leg wound.
Once back at the jail, the Suffolk County Sheriffs denied her access to her antibiotics, and denied her proper care of her leg wound. This caused a serious and painful staph infection to develop.
The following morning, Nancy Genovese was briefly questioned at the Suffolk County Jail by two FBI agents. No federal complaints or charges were ever brought against Nancy. That same day, Nancy was transported in handcuffs and ankle shackles, with no regard for her ankle wound, to the Southampton Justice Town Court. The driver drove fast and recklessly, intentionally making abrupt turns and laughing. This caused Nancy, who was not secured by a seatbelt, but was instead restrained with her hands cuffed behind her and her ankles cuffed together, to roll about in the back of the vehicle, further exacerbating her leg injury. When she requested that the Deputy Sheriffs secure her with a seatbelt, they laughed at her, and the driver continued to recklessly swerve the vehicle.
Nancy Genovese was brought into the courthouse in handcuffs and leg restraints, and was violently pushed through the door by the Deputy Sheriffs. This added to Nancy’s humiliation, particularly since Nancy knew some of the courthouse employees and other people who were present. Both before and after arriving at the courthouse, Nancy repeatedly requested to speak with an attorney. All of her requests were ignored.
Despite never stepping foot onto airport property, Nancy Genovese was arraigned on a single misdemeanor charge of Criminal Trespass in the Third Degree. She was assigned a Legal Aid Attorney by the Judge. Undersheriff Caracappa and Deputy Carlock intentionally lied to the Judge about the circumstances surrounding Nancy’s arrest, including that she was a terrorist and had surveillance equipment in her car, and the judge set bail in the amount of $50,000.
Due to the excessive amount of bail, Nancy’s children needed more time to come up with the money, so Nancy was returned to the jail. The Legal Aid Attorney assigned to Nancy spoke with the Deputy and Undersheriff, and due to the conversation, directly afterwards informed Nancy that he was no longer her attorney, and that he was going to ask the court to place her on suicide watch.
Once back at the jail, Nancy Genovese was processed, including being issued prison “greens” to wear, and was photographed, fingerprinted, and eye scanned. Members of the Suffolk County Sheriff’s Department continuously verbally harassed Nancy. A woman in civilian clothes then interviewed Nancy. The woman told Nancy she was going to be placed in “general population.” During the interview, two men wearing “Suffolk County Emergency Response Team” jackets entered the room. One of them removed Nancy from the room and held her in the hallway outside of the interview room. From there, Nancy heard the woman who had interviewed her arguing with the other man, saying that “She is not suicidal.”
Despite the woman’s protests, Nancy was physically moved by the two men wearing “Suffolk County Emergency Response Team” jackets to another room. There, another woman who identified herself as a nurse administered, without Nancy’s consent, two injections into Nancy’s arm. One of the men held Nancy’s head so that she could not see what was being done, while the other man held Nancy’s arm down. Despite her demands to know what they were doing, no one answered her. Nancy experienced bruising and swelling in her neck and arm long after she was released from custody.
Nancy was then escorted by the two men into a cell area, where she was forced to disrobe and put on a “suicide gown”, consisting of a heavy, jacket-type blanket that fastens around the body with Velcro. Nancy was not permitted to wear undergarments under the blanket. Nancy was required to wear this same “suicide gown” for the next several days. After three days, Nancy was evaluated by a psychiatrist who determined her to be of sound and stable mind, and immediately removed her from suicide watch.
Later that day, bail was posted, and Nancy was able to go home. Subsequently, all charges against Nancy were dismissed.
Upon Nancy’s release, Undersheriff Caracappa issued a press release in response to media inquiries, titled “Armed Woman Arrested for Trespassing at Suffolk County Gabreski Airport”, which falsely stated that Nancy had been taking pictures of the airport and surrounding security”, and that she became hysterical, and began “screaming and flailing around” when confronted. Undersheriff Caracappa also falsely reported that Nancy had surveillance equipment, 500 rounds of ammunition, and “scary weapons” in her car, and that she was a right-wing extremist and terrorist, and that she had been at the airport trespassing several times and had been warned to stay away. Upon further inquiry, it turns out that Nancy had never trespassed at the airport before, had never been warned by anyone to “stay away” before, had no “surveillance equipment” of any kind other than her point and shoot camera, and certainly was not a terrorist. Undersheriff Caracappa has refused to issue a retraction or correction.
Nancy has filed a Federal Lawsuit seeking up to 70 million dollars from the Town of Southampton, the County of Suffolk, Lieutenant Iberger, Undersheriff Caracappa, Deputy Carlock, Lieutenant Leuete, and various other employees of the Suffolk County Sheriff’s Department. The lawsuit is still ongoing”
Recently I stumbled upon this video on Moveon.org
Many Christians see Abortion as nothing but another political issue than can be haggled and debated about. But that is not the case. The Battle over Abortion is nothing more than the cosmic battle between the forces of God and forces of Satan being played out in the national public arena. The Abortion advocates of the Democratic Party represent Humanism. The view that Humans(at least those outside the womb), are the measure of all things. Humans determine reality, declaring right from wrong and determining what obligations they hold and to what standard they are bound. This is in stark contrast to the message of the thestic worldview, Where all people are in the image of God, deserving respect, dignity, and value, even if they are unborn. In the thestic worldview, man is not the measure of all things, God is the measure of all things, determining right from wrong. For this reason Christians believe in protecting the life of the unborn and in the sanctity of marriage. The hostility and hatred expressed by the humanist towards those who would defend the rights of the unborn , is nothing more than the humanists hostility and hatred towards God.
Humanism is represented by many in both the Democratic and Republican parties. Many Christians themselves fail to uphold the principles they stand for, such as staying silent on the issues of Abortion, or ignoring issues that make them uncomfortable, such as Divorce. But the great truth of the Christian Faith, is that all people, Pro Life or Pro Choice, Republican Or Democrat, Humanist or Christian, will one day stand before the throne of God to give an account for the deeds they have done on the earth.