Unholy Church

They came with a Bible and their religion, stole our land, crushed our spirit, and now they tell us we should be thankful to the lord for being saved.

Damnation

Damnation (from Latin damnatio) is the concept of divine punishment and torment in an afterlife for actions that were committed, or in some cases, not committed on Earth.

The reasons for being damned have varied widely through the centuries, with little consistency between different forms of Christianity (i.e., Catholic or Protestant). "Sins" ranging from murder to dancing have been said to lead to damnation.

Torture

Throughout history, torture chambers have been used in a multiplicity of ways starting from Roman times. Torture chamber use during the Middle Ages was frequent. Religious, social and political persecution led to the widespread use of torture during that time. Torture chambers were also used during the Spanish Inquisition and at the Tower of London.

According to Frederick Howard Wines in his book Punishment and Reformation: A Study of the Penitentiary System there were three main types of coercion employed in the torture chamber: coercion by cord, water, or fire. The process of being tied and led to the torture rack inside the torture chamber was a form of intimidation and was called territio realis as opposed to territio verbalis oder lexis which was the verbal threat of torture being made at the judgment hall. Territio realis as well as the actual torture session were called examen rigorosum.

Burning Feet
Water Boarding
Burning Wheel

The breast ripper, known in another form as the Iron Spider or simply the Spider, was a torture instrument used on women, usually who were accused of adultery or self-performed abortion. The instrument was designed to rip the breasts from a woman and was made from iron, which was usually heated. It contained four claws, which were used to slowly rip the breasts from women. The instrument would be imposed onto a single breast of the woman. They were designed to shred, or tear off the breasts of the victim.

Judas Cradle
Inquisition
Breast Ripping

“It is from the Bible that man has learned cruelty, rapine, and murder; for the belief of a cruel God makes a cruel man.”.

There were five stages of torture that could have been applied to the accused: he could have been threatened with torture, he could have been taken to the torture chamber and been shown the instruments, he could have been undressed as if in preparation to be tied to the instrument, without actually being tied, he could have been tied to the instrument of torture but not actually getting tortured and finally he could have been tied to the instrument and tortured.

Christian Heretics Fork, Chin up!

When during the Question, the view of the chamber, the torture implements and the executioner did not cause the victim to confess, a full-scale torture session was planned. To prepare for torture, the victim was stripped naked with hands tied. The penultimate step to torture included a repetition of the questions asked earlier of the victims. If the victims still proclaimed their innocence, full torture was initiated.

The most common instrument of torture was the strappado, which was a simple rope and pulley system. With the pulley attached to ceiling of the chamber, the lifting rope was tied to the wrist of the victim, whose hands were tied behind their back. Subsequently, the victim was raised to the ceiling and then lowered using a jerking motion causing dislocation of the shoulder joints. To increase the suffering caused by the strappado, weights were attached to the feet of the victim.

Female victim of Christianity put on levitation trial, her weight countered against the weight of unholy water and balanced upon laws written within the bible.

Duking was a form of punishment that was mainly reserved for supposed witches. The victim was tied to a chair which was elevated by ropes above a pond or barrel/vat of water. The victim was then lowered into the water until completely underwater/submerged. The chair was raised if the victim was about to pass out or to give the victim a chance to confess.

The victim was usually intermittently submerged for many hours until he or she revealed information or death had occurred. Ordeal by water began with the witch-hunts of the 16th and 17th centuries.

Often, some form of a plug, or more simply, a piece of fruit, was placed in the victim's mouth and nose beforehand, so they couldn't get a good breath before being dunked. If the victim confessed they would most likely be killed. This method was widely used during the Spanish Inquisition and in England and France.

The Inquisition had jurisdiction only over Christians. It had no power to investigate, prosecute, or convict Jews, Muslims, or any open member of other religions. Anyone who was known to identify as either Jew or Muslim was outside Inquisitorial jurisdiction and could be tried only by the King.

All the inquisition could do in some of those cases was to deport the individual according to the King's law, but usually, even that had to go through a civil tribunal. As the Inquisition proceeded merrily along through the 1400s, its focus shifted from heretics and moved towards so-called witches.

Stigmatism

In 1484, Pope “Innocent” VIII issued a bull declaring that witches did indeed exist, and thus it became a heresy to believe otherwise. This was quite a reversal because in 906 the Canon Episcopi, a church law, declared that belief in the existence and operation of witchcraft was heresy. As a result of this, church authorities tortured and killed thousands of women, and not a few men, to get them to confess that they flew through the sky, had sexual relations with demons, turned into animals, and engaged in various sorts of black magic.

The devil making love to a witch. Ulrich Molitor’s Von den unholden une hexan. Constance, 1489
Witch riding to the sabbath. Ulrich Molitor’s Von den unholden une hexan. Constance, 1489
Wizard riding to the sabbath. Ulrich Molitor’s Von den unholden une hexan. Constance, 1489
Witches brewing up a hailstorm. Ulrich Molitor’s De lanijs et phitonicis mulieribus. Printed by Cornelius de Zierikzee. Cologne, 1489.

“Talking to yourself was a particularly suspect behaviour, especially if the words were inaudible, leading to assumptions that the individual was muttering spells under their breath. This was just one of the traits exhibited by Pendle Witch Anne Whittle alias Chattox which were used as proof of her witchcraft. At the time of her trial in 1612, Chattox was an old lady of around 80 and probably suffering from dementia. However, her eccentric behaviour was used against her when the judges were told how Chattox was always “more ready to do mischief to men’s goods, then themselves, her lips ever chattering and walking: but no man knew what”.

For two years in the mid-1640s, terrifying witch hunts were unleashed on a population already reeling from the first English Civil War. People who were different in any way, through age, or physical disability, or mental disability, were picked out by those who wanted to believe there was some specific reason why things had gone wrong.

The Malleus Maleficarum, usually translated as the Hammer of Witches, is the best known treatise on witchcraft. It was written by the Catholic clergyman Heinrich Kramer (under his Latinized name Henricus Institoris) and first published in the German city of Speyer in 1486. It endorses extermination of witches and for this purpose, develops a detailed legal and theological theory. It has been described as the compendium of literature in demonology of the 15th century.

Section I examines the concept of witchcraft theoretically, from the point of view of natural philosophy and theology. Specifically, it addresses the question of whether witchcraft is a real phenomenon or imaginary, perhaps “deluding phantasms of the devil, or simply the fantasies of overwrought human minds”. The conclusion drawn is that witchcraft must be real because the Devil is real. Witches entered into a pact with Satan to allow them the power to perform harmful magical acts, thus establishing an essential link between witches and the Devil.

Section II Matters of practice and actual cases are discussed, and the powers of witches and their recruitment strategies. It states that it is mostly witches, as opposed to the Devil, who do the recruiting, by making something go wrong in the life of a respectable matron that makes her consult the knowledge of a witch, or by introducing young maidens to tempting young devils. It details how witches cast spells, and remedies that can be taken to prevent witchcraft, or help those who have been affected by it.

Section III is the legal part of the Malleus Maleficarum that describes how to prosecute a witch. The arguments are clearly laid for the lay magistrates prosecuting witches. The section offers a step-by-step guide to the conduct of a witch trial, from the method of initiating the process and assembling accusations, to the interrogation (including torture) of witnesses, and the formal charging of the accused. Women who did not cry during their trial were automatically believed to be witches.

The Malleus elevates sorcery to the criminal status of heresy and recommends that secular courts prosecute it as such. The Malleus suggests torture to effectively obtain confessions and the death penalty as the only certain remedy against the evils of witchcraft. At the time of its publication, heretics were frequently punished to be burned alive at the stake, and the Malleus encouraged the same treatment of witches. The book had a strong influence on culture for several centuries.

Public burning of Farther Urban Grandier for signing a pact with the devil. From a contemporary drawing. Loudun, 1634.
The public hanging of the three Chelmsford witches Joan Prentice, Joan Cony and Joan Upney. From an English pamphlet, 1598.
Broadside newsletter about the public burning of three witches Derneburg October 1555.
Newsletter about the infernal deeds and the execution of the witch Anna Eberlehrin. Ausburg, 1669.

Burning was used during the witch-hunts of Europe, although hanging was the preferred style of execution in England and Wales. The penal code known as the Constitutio Criminalis Carolina (1532) decreed that sorcery throughout the Holy Roman Empire should be treated as a criminal offence, and if it purported to inflict injury upon any person the witch was to be burnt at the stake. In 1572, Augustus, Elector of Saxony imposed the penalty of burning for witchcraft of every kind, including simple fortunetelling.

Stigmatisms were not an atrocity unique to England. Across Europe, fifty-thousand men and women were executed for witchcraft between 1500 and 1800:

  • English law made witchcraft a secular crime with the Witchcraft Act 1542.
  • In 1532 “Constitutio Criminalis Carolina” by Emperor Charles V declared that harmful witchcraft should be punished by death by fire; witchcraft that resulted in no harm was to be “punished otherwise”.
  • A wave of witch hunts were launched in southern Germany in the 1560s and 1570.
  • The second English Witchcraft Act was passed in 1563.
  • Many historians consider the period of 1580–1650, especially the years 1610–1630, as the one with the largest number of witchcraft cases.
  • The 1580s were one of the periods of frequent witchcraft trials in England.
  • In 1604, the Act of James I expanded punishable offences related to witchcraft.
  • The Pendle witch trials in Lancashire, England, accused 12 witches. The charges included the murder of 10 by witchcraft. Ten were found guilty and executed, one died in prison, and one was found not guilty 1612
  • A handbook for English judges on pursuing witches was published in 1618.
  • The Loudun witch trials of 1634 took place in France after Ursuline nuns reported being possessed. They claimed to be the victims of Father Urbain Grandier, who was convicted of sorcery despite refusing to confess, even under torture. Although Father Grandier was executed, the “possessions” continued to occur until 1637.
  • The 1640s were one of the periods of frequent witchcraft trials in England.
  • A wave of witch trials started in northern Germany, 1660.
  • In 1682 King Louis XIV of France prohibited further witchcraft trials in that country.
  • Mary Trembles and Susannah Edward were hanged, the last documented witch hangings in England itself, in 1682.
  • Salem witch trials took place during 1692 in the British colony of Massachusetts.
  • Matilda Joslyn Gage in 1893 published “Women, Church and State” which reported that nine million witches had been executed.
  • Margaret Murray's “The Witch Cult in Western Europe” was published in 1921. In this book about the witch trials, she argued that witches represented a pre-Christian “old religion.” She contended that the Plantagenet kings were protectors of the witches, and Joan of Arc was a pagan priestess.

Most of the accusations took place in parts of what are now Germany, France, the Netherlands, and Switzerland, then the Holy Roman Empire. While witchcraft was condemned as early as Biblical times, the hysteria about “black magic” in Europe spread at different times in various regions, with the bulk of executions related to the practice occurring during the years 1580–1650.

Mass execution of citizens of Haalem as disciples of the devil under Fernando Alvarez de Toledo, Duke of Alba, after the conquest of Haalem in 1753.
The torture of the inhabitants of Antwerp by Spanish troops under Fernando Alvarez de Toledo, Duke of Alba, after the conquest of the city in 1756.

“All national institutions of churches, whether Jewish, Christian, or Turkish, appear to me no other than human inventions set up to terrify and enslave mankind, and monopolize power and profit.”.

Desecration

Desecration is the act of depriving something of its sacred character, or the disrespectful, contemptuous, or destructive treatment of that which is held to be sacred or holy by a group or individual. Many consider acts of desecration to be sacrilegious acts. This can include desecration of sacred books, sacred places or sacred objects. Desecration generally may be considered from the perspective of a particular religion or spiritual activity.

“The first step in liquidating a people is to erase its memory. Destroy its books, its culture, its history. Then have somebody write new books, manufacture a new culture, invent a new history. Before long, that nation will begin to forget what it is and what it was… The struggle of man against power is the struggle of memory against forgetting”.

Desecration may be applied to natural systems or components, particularly if those systems are part of naturalistic spiritual religion.

A churchyard wall built inbetween prehistoric Ysbyty Cynfyn Stone Circle, Wales, UK
A Church obstructing East from Rudstone Monolith, East Riding of Yorkshire, UK
Church obstructing Midmar Stone Circle, Aberdeenshire, Scotland, UK
Avebury — How the stone circle is now centuries after Christianity arrived.
Avebury — How stone circle was centuries before Christianity arrived.

“The Christian religion is a parody on the worship of the sun, in which they put a man called Christ in the place of the sun, and pay him the adoration originally paid to the sun”.

Road desecrating through Long Meg stone circle in Cumbria, UK
Road over ancient burial chamber near Nine Maidens, Kernow, UK

Examples of the destruction of pagan temples in the late fourth century, as recorded in surviving texts, describe Martin of Tours' attacks on holy sites in Gaul, the destruction of temples in Syria by Marcellus the destruction of temples and images in, and surrounding, Carthage, the Patriarch Theophilus who seized and destroyed pagan temples in Alexandria, the levelling of all the temples in Gaza and the wider destruction of holy sites that spread rapidly throughout Egypt.

Nose to Spite the Marked Face
Nose to Spite the Marked Face

This is supplemented in abundance by archaeological evidence in the northern provinces exposing broken and burnt out buildings and hastily buried objects of piety. The leader of the Egyptian monks who participated in the sack of temples replied to the victims who demanded back their sacred icons:

“I peacefully removed your gods...there is no such thing as robbery for those who truly possess Christ.”.

At the turn of the century St Augustine gave a sermon to his congregation in Carthage on removing all tangible symbols of paganism:

“Am I saying "Stop wanting what you want"? On the contrary, we must be thankful that you want what God wants. That every superstition of the pagans and the Gentiles should be abolished is what God wants, God has ordered, God has foretold, God has begun to bring about, and in many parts of the world has already in great measure achieved.”.

In the year 407 a decree was issued to the west from Rome:

“If any images stand even now in the temples and shrines...., they shall be torn from their foundations...The temples situated in cities or towns shall be taken for public use. Altars shall be destroyed in all places.”.

Sacred sites were now appropriated by Christianity: "Let altars be built and relics be placed there" wrote Pope Gregory I, "so that [the pagans] have to change from the worship of the daemones to that of the true God."

Timeline 314AD - 950AD

Christian Atrocities: Centuries Of Pagan Persecution By Dr. Mike McGee (1998)

Source: Vlasis Rassias, Demolish Them!… published in Greek, Athens 1994, Diipetes Editions, ISBN 960-85311-3-6. Any similar material will be received gratefully.

Fornication

Catholicism equates premarital sex with fornication and ties it with breaking the sixth commandment ("Thou shalt not commit adultery") in its Catechism.

Magdalene Laundries

An estimated 30,000 “fallen” women as young as nine years old were confined in Ireland's Magdalen institutions in the 19th and 20th centuries. Nuns from the Sisters of Our Lady of Charity ran laundries at Drumcondra and Sean MacDermott Street in Dublin, the Sisters of Mercy in Galway and Dun Laoghaire, the Religious Sisters of Charity in Donnybrook, Dublin and Cork, and the Sisters of the Good Shepherd in Limerick, Cork, Waterford, and New Ross.

Protesting the "Stolen Women and Children" of the Magdalene Laundry Rooms

“You can't underestimate the sense of the stigma and the sense of shame attached to having been in one of these laundries”.

Revelations were only revealed when in 1993 the Sisters of Our Lady of Charity lost money in share dealings on the stock exchange; to cover their losses they sold part of the land in their convent to a property developer; building development then unearthed a mass grave containing 155 unregistered (no death certificates) corpses uncovered in the convent grounds of one of the laundries. This led to media revelations about the operations of the secretive institutions.

Women entering were placed on a Register of Penitents, their true identity was taken away, names changed, and forbidden to talk to any of the other Magdalene women. There were no trials, no inquiries, no nothing. The presumption that you were a sexual being was enough to condemn you to these institutions. So, the victims of abuse were guilty too, and, by bizarre extension, those in danger of corruption by their fathers, brothers, cousins, or just men in general also had to be saved from sin.

“Every morning you would awake to the sound of a bell. You operated like a robot, and you did not dare question a nun. We bathed once a week and I remember the lice from our hair used to float around the top of the water, so if you were one of the last to get washed it was horrific.”.

These institutions expanded rapidly to take in girls who were considered 'promiscuous', unmarried mothers, the criminal, mentally unwell and girls who were simply seen as a burden on their families. Survivors allege that they were treated like slaves, and in some cases the girls' families were told their daughters were studying at school and even received falsified reports. Babies born to the women were taken from them and adopted.

“I met a woman who had been brought up in an orphanage and then later stuck into the laundry. One day, she was taken into the parlour of the convent and told by a nun that her mother was dead. It turned out that she had worked alongside her mother for more than 20 years in the laundry and the nuns had kept it from them, knowing that her mother had been pining all that time for her child. Generation after generation was condemned in this way. You just cannot imagine how miserable and inhuman these places were. And the really terrible thing was that it was women doing it to other women.”.

Every woman who entered one of the closed laundries followed an example of Mary Magdalene, the prostitute who became the “13th apostle” of Christ, after whom the convents were named. Whilst interned these women suffered beatings, breast-binding, head-shaving, forced fasting and humiliating weekly mortification sessions, when women would be stripped and laughed at in spite of their vanity. The women had their self-esteem taken away, denied education, deprived them access to the outside world, the nuns even took away the women's means to express themselves, so they couldn't return in retribution.

Worked to the bone, starved, beaten and abused, women reported frequent injuries caused by handling the huge mangles, a precursor to the spin dryer…

“There were great big heavy rollers. The sheets would be red-hot. It would be the work of an adult man. I was up at six in the morning and every time the bell rang you went where you were told to go. I didn't know how old I was. There were no mirrors and birthdays were never celebrated.”.

The women (known as “The Magdalenes”) were said to have stayed in this hell voluntarily but if the women escaped, they were brought back by the police, who were also on hand to transfer troublesome women between institutions. Women spoken about trying to escape but being unable to scale the high walls, often topped with glass. Since 2001, the Irish government has acknowledged that women in the Magdalene laundries were victims of abuse. However, the Irish government has resisted calls for investigation and proposals for compensation; it maintains the laundries were privately run and abuses at the laundries are outside the government's remit.

“When the police took me back to the laundry, they didn't believe I had been raped but shaved my head, made me apologize for running away and put me in the punishment cell.”.

Having lobbied the government of Ireland for two years for investigation of the history of the Magdalene laundries, advocacy group Justice for Magdalenes presented its case to the United Nations Committee Against Torture (UNCAT), alleging that the conditions within the Magdalene laundries and the exploitation of their labourers amounted to human-rights violations. A formal state apology was issued in 2013, and a £50 million compensation scheme for survivors was set up by the Irish Government.

“I, as Taoiseach, on behalf of the State, the Government and our citizens deeply regret and apologise unreservedly to all those women for the hurt that was done to them.”.

A 1,000-page report into the Laundry rooms, “The McAleese report” found that the State facilitated the referral of at least 26.5 percent of women to the laundries. More than 10,000 women and girls via the governmental authorities entered the 10 laundries between 1922 and 1996.

“The nuns robbed me of my life and the life I could have given to others.”.

The same orders who operated in Ireland ran laundries in north and South America, Australia, France and are now to this day concentrating their efforts in other Third World countries such as Asia and Africa.

Related Reading: JFMR’s Critique of Chapter 16 of the McAleese Report (PDF format)

Order of the Sisters of the Divine Redeemer

A report outlining decades of rampant child sex abuse at the hands of greedy nuns and perverted priests in the Archdiocese of Cologne, Germany, paints a troubling picture of systematic abuse in the German church. The report is the by-product of a lawsuit alleging that orphaned boys living in the boarding houses of the Order of the Sisters of the Divine Redeemer were sold or loaned for weeks at a time to predatory priests and businessmen in a sick rape trade.

“Sometimes I would run back to the home in blood-smeared clothes, the blood ran down my legs. Before I left in September 1972, I had been sexually abused about a thousand times. But what’s the use of the money? My marriage is broken. My bones, liver, and kidneys are too”.

The men involved in the lawsuit say as boys they were denied being adopted out or sent to foster families because selling them for rape lined the sisters’ coffers for their “convent of horrors.” Some boys were then groomed to be sex slaves to perverts, the report claims. The alleged abuse went on for years, with one of the males claiming the nuns even frequently visited their college dorms after they had left the convent. He said the nuns often drugged him and delivered him to predators’ apartments.

“The nuns earned money from it. The men who were present would have donated generously”.

The lawsuit, first reported by Deutsche Welle last year, is being led by 63-year-old victim Karl Haucke who, along with 15 other former orphans, demanded the Archdiocese of Cologne carry out a full investigation, which it concluded in January 2021. But the details of that investigative report were so horrific that Archbishop Reiner Maria Woelki refused to make it public, demanding that any journalists who see it sign confidentiality agreements. Eight German journalists walked out of a press conference in January after being denied access to the church’s investigation unless they agreed not to publish its contents.

“A girl Haucke had met at a “sex party”, who, at the age of twelve, became pregnant; he tried to help her and went with her to the police and other authorities., but they were accused of lying. One day, the girl disappeared. He found her hanging in the attic. However, he does not believe in suicide. He suspects that the girl knew too much — including the name of the man who made her pregnant”.

Haucke says he was abused at least once a week between the ages of 11 and 14, often by more than one priest. “We had no words to describe what was being done to us. Nor did we know what it meant. And it did not stop at physical pain. We had a clear sense of humiliation and being used,” he told Deutsche Welle when the report was due to be released. He called the stifling of the report's release in January “scandalous” and said that denying the journalists the right to publish the report was “like being abused all over again.”.

Congregation of Our Lady of Charity of the Good Shepherd

The Congregation of Our Lady of Charity of the Good Shepherd, also known as the Sisters of the Good Shepherd, is a Catholic religious order that was founded in 1835 by Mary Euphrasia Pelletier in Angers, France. The religious sisters belong to a Catholic international congregation of religious women dedicated to promoting the “welfare” of women and girls. In several countries, laundries and other institutions that were run by the Sisters have been found to have forced young girls to do industrial work, with much mistreatment.

At the request of the Melbourne bishop James Goold, four sisters, led by Mary of St Joseph Doyle, arrived in Australia in 1863. They established the Abbotsford Convent, and the first women's penitentiary and reform school for girls. From the early 1890s to the 1960s, most Australian state capitals had a Magdalene asylum, also known as Magdalene laundry, a large convent where teenage girls were placed.

The state-run Parramatta Girl's Home, which also had a laundry, had harsh conditions, bland food, hard work, confinement and the long periods of silence. but a worse record for assaults. The Good Shepherds were among the organisations running these institutions and laundries, for example at Abbotsford Convent.

In 2004, the Australian Parliament released a report that included Good Shepherd laundries in Australia for criticism. “We acknowledge” [writes the Australian Province Leader Sister Anne Manning] “that for numbers of women, memories of their time with Good Shepherd are painful. We are deeply sorry for acts of verbal or physical cruelty that occurred: such things should never have taken place in a Good Shepherd facility. The understanding that we have been the cause of suffering is our deep regret as we look back over our history.”.

The Congregation ran institutions which provided residential accommodation for children and adults in Belfast, Derry and Newry in Northern Ireland. These institutions were the subject of the two-week Module 12 of the Northern Ireland Historical Institutional Abuse Inquiry into sexual and physical abuse of children—not taking into account young women over the age of 18, the majority of residents—starting on 7 March 2016. The inquiry, under retired judge Sir Anthony Hart, published its report on 20 January 2017. In regard to the Good Shepherd Sisters facilities in Belfast, Derry and Newry, Hart said there had been “unacceptable practices” of young girls being forced to do industrial work in the laundries.

Hart recommended state-backed compensation of £7,500 to £100,000 per person for victims of historic child abuse in Northern Ireland, with the maximum for those who had experienced severe abuse or been transported to Australia in the controversial Home Children migrant scheme. An apology on behalf of the Sisters said, “We regret that some of our former residents have painful memories of the time spent in our care.”. The Sisters also ran residential institutions in Scotland, and were involved in transportation of children to Australia, as there was a Catholic presence there.

The Ireland branch of the congregation has been accused of labour abuse, with inmates forced by nuns to perform laborious work in laundries and factory-like setups for pocket-money pay for companies such as Hasbro. In Dublin in 1993, the order sold land to property developers in High Park, Drumcondra, that partly included a graveyard containing the mass grave of former inmates of its Magdalene Laundry. After seeking an exhumation order from the authorities to remove 133 bodies from the mass grave, it was found that the grave actually contained 155 bodies.

The Dutch branch of the congregation has been accused of labour abuse, with inmates forced by nuns to perform unpaid labour in laundries and sewing workshops between 1860 and 1973. One of the interviewed victims also mentioned rape, claims on the heritage of orphans to pay for living costs, while performing unpaid labour. Questions have been submitted in parliament; after a dismissive ministerial response, a civil claim in court was announced in 2018 by 19 victims.

“They came with a Bible and their religion, stole our land, crushed our spirit, and now they tell us we should be thankful to the lord for being saved.”.