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She led the students in song while I accompanied them on my accordion. Just as the two women began to speak in low tones, heads bowed, my father approached to inform my mother that he was being called in for the "registration. An expression of surprise came on Miss Seau's face; then she walked away from my mother and in my direction. Mom told you? You're looking good! The change is very becoming. What is your new name? We had forgotten to give me a new name! Rita wouldn't do anymore.

I needed a boy's name. In our excitement, none of us had thought of it! Excuse me, Miss Seau! When I whispered our oversight to my mother, she turned pale. Tante Suus, noticing the commotion, came closer to see what was wrong. The two whispered and now it was my aunt's turn to be shocked. At the same time, my father emerged from the office. When he approached them, Tante Suus sighed with relief and left my parents to talk. From a distance, it was as if I was viewing a silent movie with the actors involved in a squabble. Then my father gently took my mother's arm and led her toward us.

He seemed very much in control, relaxed, and confident, unlike my mother. As they reached us, my father said to me with a big grin on his face, "Hi, Rick! From now on your name is Richard. You may be called Rick. I felt that this new creation by the name of Rick, with the boy's haircut and dressed in boys' clothing, had completely taken over her life.

Part III - New States

My father then gathered us around him for a talk. He told my brothers that they had to forget they had a sister. Ronald, on the other hand, seemed annoyed. It would have been disastrous, but.


Thank goodness! When I rejoined my family, Father Koevoets was there. He gave me two thumbs up and a wink as if to say, "Keep up the good work! We were ordered to gather up our belongings, line up, and march to the school across the street. Walking through the gate with the group reminded me of cattle being driven into a corral, just like in a western movie.

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On one side of the school yard, we rested on the grass in the cool shade of the trees. Japanese guards flanked the area, keeping a sharp eye on us.

  1. Les archives audiovisuelles (Cinéma / Arts Visuels) (French Edition).
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  5. Moments later, food was distributed. We had no idea where it came from or who had prepared it. During the meal, we tossed about many questions regarding our situation, but none of us knew the answers. One of the most crucial questions -- "Will we stay together or be segregated? There could be some form of filter that detects prohibitted names and at a minimum flags them for review before they are allowed to proceed.

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    Is the church obligated to do such? There is no honest way I could say yes or no, but it appears to me that the answer is no. A clarifying agreement would be needed to make it certain one way or the other.

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    As a member, I would not be against the idea of a filter like I described. Did they check to make sure there was or was not consent from the those who have decended from them?

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    If there was relational consent, then they were in agreement…. OMG, maybe some day thay will baptise Baptists as well…. Oh yeah, they already are. The Mormon practice of proxy ordinances for deceased individuals is keeping with their desire and value to see all of humanity receive every blessing God has in store for them. They are not closing doors on the past identities of those they do proxy work for, they open the door of opportunity to others.

    It is a selfless kindness that is unbelievably being used as a political pawn of contention to drive a wedge where none should exist. If anyone from any religion wants to go out of their way to perform some rite on my behalf so that I can get access to all that God has for me, I would never complain! Even if that website were sincere, I think most Mormons would feel that it could have no impact on them.

    There are several reasons for this:. Power: Again, most people would contend that they have no power to actually cause a change even if they somehow had the authority. The power behind Mormon baptisms is also questioned. Agency: Even with both authority and power, Mormons believe strongly in agency i.

    The same idea applies to Mormon proxy baptisms. The same three ideas apply to any group attempting to postumously convert any other group. If they are trying to help you reach heaven or send you to a significantly hotter place, it will make no difference. This is one reason why the church has any agreement at all with any Jews.

    If you think about it, the church is under no legal or other obligations to care about offending anyone. If they wanted to, they could simply continue without caring what anyone else thinks of them.

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    However, they work out agreements like the one in instead. John and Carl- first of all Carl whether the Mormon church has followed its agreement with Jewish organizations is bad enough—the point is that they baptized deceased jews who of course could not defend themselves and they baptized Holocaust jewish victims who were destroyed for being jewish, many of whom enjoyed and believed in their religion and culture and you would imagine after suffering horrible atrocities for their identities and beliefs and paying the ultimate price for them, do not want to be listed in some Mormon genealogy as baptized Mormons.

    The point is that as recently as jewish organizations had to point out to the Mormon church that this practice was wrong and offensive otherwise they never would have got it or stopped it or even thought about it. I have to agree with Carl about this topic.


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    The Church of Jesus Christ of Latter Day Saints has no legal obligation to change its policies about baptism for the dead but do so out of respect and at the request of those who feel their rights of religion are being imposed upon. There are two practices of the church that should be made aware to those who are having a problem with baptisms for the dead. Before a baptism for the dead is to be submitted. A deceased person is supposed to have been deceased for more than 90 years, or the submitter should get permission from kin before a baptism is submitted.

    The Church practices a policy that it teaches the members the rules that they should follow and then let the people mostly govern themselves. This means that rule 1 is in place, members of the church have been told about it, and should follow it. So I think we need to clear something up here.

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    Baptisms for the dead are indeed a service, and a service that is not considered by anyone to be binding upon an unwilling individual. Members of the Church of Jesus Christ of Latter-day Saints believe that baptisms for the dead, just like baptisms of the living, are only of force when the individual in question accepts the ordinance. The record that is kept simply shows that their work has been done. That is, as a church.