Newspapers / The Future Outlook (Greensboro, … / Nov. 15, 1968, edition 1 / Page 2
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THE FUTURE OUTLOOK J. F. JOHNSON Editor & Publisher MISS EMMA P. JOHNSON News Reporter L. A. WISE . Staff Photographer Make all checks payable to and mail to: THE FUTURE OUTLOOK P. 0. BOX 20331? GREENSBORO, N. C. 27420 PHONE 273-1758 Second Class Postage Paid at Greensboro, N. C. 10c Per Copy Published Weekly $6.00 Per Year Police State or Sadistic Police By RICARDO RAFFLES Trouble Shooter Let me first apoligize to the many wonderful, kind, understanding policemen, whom I know, for this happen ing is no reflections on the many good law abiding, hard working Cops. But this is a sad day for North Carolina and Governor Moore, it behooves you to look into this matter, and no matter where the chips may fly. No white wash . . . Dateline UPI . . . November 11th, SWAN QUARTER, N. C. NEGROES CHASED OUT OF HYDE COURTHOUSE i . . . UNQUOTE . . . It was Veterans Day, at Swanquarter, Hyde County, N. C. but there was no Armistice or truce between the Forces of Law and Order (HA HA HA) and the Chanting and singing twenty or more teen age youngsters. These twenty Negro boys and girls were part of a group of a hundred and fifty who were demonstrating peacefully against a declaration made by the Welfare Dept. and Hyde County officials, that Welfare Payments would be cut to all of those participating in a Black Boycott of Schools. "Die Boycott being because Negroes were being integrated in white schools, but no whites being integrated in Negro schools. So about twenty broke away from the main group and singing Civil Right Freedom songs headed into the two story court house. These Negro students were follow ed by Sheriff Charles Cahoon and three Highway Patrol men, the four of them wearing gasmasks. They allowed the twenty boys and girls to file in a room and they fol lowed them in, as the students got inside of the room, without any warning the brave Sheriff and Highway Pa trolmen tossed cannisters of tear gas on the floor and at once closed the door and locked it, shutting out all avenues of escape from the second story of the courthouse. As they stood outside of the door, happy in their sadistic devilish handiwork, young Negro boys and girls were gasping for breath, choking, dropping to the floor. A window was broken to allow air to come in, seventeen year old Mamie Harris in frenzy and fear leaped from the second story broken window and sustained injuries. An ambulance was called for the young girl, the extent of her injury not known. The door was finally opened by the brave Sheriff and the rest let out. Every one of the students were mem bers of the Martin Luther King Non Violent Crusade, this group were dedicated to the Freedom Fight by Non Violent Methods and they were doing that. No swearing, no fight ing, but praying and singing and marching and sit downs and sit ins. It was not these students who became violent ... it was not these students using guns or knives or beating people. These were students protesting with the only weapon that they had, freedom of speech and free dom of demonstration. On the other hand, the officials who had duly sworn to be the upholders of law and order, showed the George Wallace style of law and order that the South had been perverting for many years, law and order without Justice Whitemans style. These men with PRE MEDITATION, I SAID PREMEDITATION, willfully put on their gasmasks, knowingly and before hand, knowing that the students were going into the courthouse, they didn't try to stop them from going into the courthouse (they could have). They allowed them to. They knew that once they got those students in there, they planned to use the gas on these kids. All they had to do was shut the doors of the courthouse. But they willfully allowed these stu dents to march in, they had already prepared to do their dastardly and shameful act, for they had donned their gasmasks knowing they were going to use them in a few minutes purposely. Are these Highway Patrolmen an ex ample of law and order. Is this Sheriff Charlie Cahoon supposed to be a dispenser of his kind of law and order? How sadistic have men become ? How much hate can you have for Americans of different color? Then we of North Carolina want to know why Black Militants are hofnp born everyday? We wonder why this sudden hate for Whitey? How blind can we be? Or is that why we always see the Statue of Justice blindfolded? If these men, the Sheriff and the three Highway Patrolmen are not made to account for this travesty on justice, then we can only wait upon the last accounting. For vengeance is [ mine sayetli the Lord. And it won't be long! This Weed's Sunday School Lesson 12. WALKING IN THE LIGHT WHAT IS OUR CONCERN? A seminary professor once interviewed Harry S. Truman. In the course 01 their conversa tion the professor asked the ] ormer president, "What sugges tions have you for the theologi cal education of our young min isters?" "Just teach them the Ten Commandments and the golden rule," Mr. Truman replied. "That's all they need to know." A great many other Ameri cans have felt the same way. They say that the important part of religion is morality, one's relationship to one's fellow man. A few years ago Edward R. Murrow, the distinguished news analyst, broadcast a aeries en titled "This I Believe," In which outstanding Americans pre sented their own personal be liefs. The majority of them proved to be an optimistic glo rification of man, devoid of reference to God. The emphasis was ethical rather than religi ous. This twentieth-century cult of optimistic humanism is not to be identified with the Christian faith. Furthermore, it has failed even as a "philosophy of life." "Love your neighbor," without reference to God's kind of love, has become, "Use your neigh bor." "Do unto others as you would have others do unto you," has become "I'll scratch your back if you'll scratch mine." Perhaps we are at a turning point when modern man will realize he cannot continue to feed on himself alone. Our roots go deeper. Nowhere is this idea ex pressed more clearly than in the New Testament letters of John. Our relationship to our neighbor is all tied up with our relationship to God. Therefore each of us must ask, "How can my responses to God and my responses to my neighbor form a single, coherent pattern?" BEFORE YOU READ THE SCRIPTURE First John is an Informal tract or sermon addressed to numerous Christian groups in Asia Minor early in the second century. Unlike Second and Third John, First John neither begins nor ends like a letter. However, its wording clearly reveals the warm affection of the writer for his readers. Sec ond and Third John refer to their author only as "the elder." Tradition gives his name as John. All three letters indicate that the author was trying to bring harmony within the churches. The doctrinal division that John was addressing arose as a result of the claims of an oriental philosophy called Gnosticism. The Gnostics believed that the earth was in the power of evil, so much so that some could not see how the physical realm could have anything to do with the spiritual realm. Consequently, some Christian teachers, influenced by Gnosti cism, were denying that Christ was really born as a man or died on a cross. They taught that Christ only wwiil to suf fer, die, and be raised from the dead. How could God associate himself with evil flash or humiliation of sufferings? j The Elder asserted the full humanity of Jesus. You will recognize this concern as you read these three short books. (Overemphasis upon the divin ity of Christ also affected what the Apostles' Creed said about Jesus Christ.) More serious than the doc trinal differences within tha church, however, was the an tagonistic attitude expressed by the persons involved. Some, like D iotrephes ( die-OTT-ruh-f eez) , were willing to split the church for the sake of their opinions. (3 John 9-10) First John was written pri marily for the purpose "that you (the various churches) may have fellowship with us; and our fellowship is with tti? Father and with his Son Jasu* Christ" (1 John 1:3) Missionary bands were to take these letters of introduction with them, try ing to reconcile differences and win unity among the churches. Notice the way the author used the Gnostic contrasts be tween light and darkness, truth and falsehood, life and death. He used oriental terminology to expound Christian truth. WHAT THE SCRIPTURE SAYS The Scripture for today is l J John 1:5 through 2:6; 3:1-10; 3 John. Selected verses are printed below. See Home Bibla Study suggestions in the back of the quarterly. 1 John 1:15 through 2:8 5 This is the message we have heard from him and proclaim to you, that God is light and in him is no darkness at all 0 If we say we have fellowship with him while we walk in darkness, we lie and do not live according to the truth; 7 but if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. 8 If we say we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all un righteousness. 10 If we say we have not sinned, we make him a liar, and his word is not in Us. 1 My little children, I am writing this to you so that you may not sin; but if any one does sin, we have an advocate with the Father, Jesus Christ the righteous; 2 and he is the expiation for our sins, and not for ours only but also for the sins of the whole world. 3 And by this we may be sure that we know him, if we keep his com mandments. 4 He who Bays "I know him" but disobeys his commandments is a liar, and the truth is not in him; 5 but whoever keeps his word, in him truly love for God is perfected. By this we may be sure that we are in him: 8 he who says he abides in him ought to walk in the same way in which he walked. Memory Selection: If we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. ? 1 John 1:7 HOW WE UNDERSTAND THE SCRIPTURE " The first set of cou traits used by the author in this letter is that between light and dark ness. (1:5) Meaningful fellow ship with God and our fellow men is not possible when we live in moral darkness, apart from our Lord. God, the source of light, knows no darkneaa. In his presence the crooked and the straight, the honest and tha dishonest, arc exposed. Evil men who live for themselves alone seek the cover of darkness because they cannot abide the light of God's searching love. Yet people must walk i? God's light if they are to b? forgiven of their sins or realize true self - fulfillment (l:#-7) Walking in his light, according to this author, means living ia single-mindedness, without di vision of loyalty and purpose. It means a life of integrity and wholeness. This does not meaa that one will never sin; It does mean that he tries steadfastly te live by the truth and asks for giveness when he fails. Fellowship with God is based on sincere confession of sins and humble acceptance of his forgiveness. This renewed rela tionship with God provides the basis for a loving attitude to ward other people. However, such a fellowship must produce obedience in terms of service to others. Otherwise it is not fel lowship; it is falsehood. Troth and Falsehood Thus the second set of con trasts concerns truth anl false hood. Those who brag about their goodness and refuse either to admit their own faults or to forgive their neighbors' short comings are liars. . (1:10) They have not brought their actions into line with their affirmations. The only way for believers to be true to their Lord is to "keep his word" ? to demonstrate their faith through lives of self-giv ing service. (2:4-5) The guide for such commit ment is the life Christ lived. It is to such a life of discipleship that we are called. Any other existence is fraught with death. (See 3:14.) This is the third set of contrasts. Living tn Christ The author, however, does not regard the living of such a ded icated life as a mere human achievement People by them selves lack the inner resource* to be godly. "Good deeds" are done for purely selfish alms. Sinful men cannot lift them selves from spiritual death. They do not stand alone be fore God, however. They have "an advocate with the Father, Jesus Christ the righteous." (2:1) He can intercede with the Father for sinful men because he has given his life for them. First John says that Christ is "the expiation for our sins." (2:2) That is, he cleanses us from our sins. (See 1:7.) Wil liam Barclay says that this statement does not refer only to the cleansing of past sins; It Is a process that continues by day in the life of the Chris tian. Barclay concludes: "True f ligion is that by which evsry day in life a man comes closer to his fellowmen and closer to God. Religion is that which pro ( Continued on Paga S)
The Future Outlook (Greensboro, N.C.)
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Nov. 15, 1968, edition 1
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