Faith within the Faith Community: Faith as Humane and Good

Faith within the Faith Community : Faith as Humane and Good ● is Divine Faith as Divine Compassion and Divine Reason (exemplified in my understanding as Theology of Involvement 2000ff) and my continued quest to State, Faith Communities, and Industry that our children in South Africa would be safe ● manifested as Divine Unconditional Love ● manifested as Unconditional Faith, Unconditional Hope and Unconditional Love ● manifested as A Culture of Humane and Good ● so that the children in South Africa would also be safe, free and have wholesome lives. That : 1. in order for children in South Africa to be safe, that they would also be free and live wholesome Divine directed lives; a. Deliberate processes of discourse / deliberation / debate / construction of more direct and specific focus, structures and processes of protection, benefit, advantage, and the interests of and for children in South Africa must exist; b. The establishment of A culture of Humane and Good serving the interests of children in South Africa as well, requires more than informal or formal deliberations and informal or formal discussions with State or broader Faith Communities or Industry; c. It requires more than an occasional moment or event of protest or submission or lobbying to State; d. It requires more than an occasional Sermon conducted to the broader Faith Community,occasional discussions or focus or sporadic endeavours on the part of any within South Africa; e. It requires a deliberate concerted commitment of service to and for the children as a moral and ethical obligation within the broader Faith Community, State and Industry f. It requires that the Human Rights of Children be honoured in South Africa by all within the broader Faith Community, State and Industry g. It requires more than affording a parent or parents or guardians the onus for the care of ‘their’ children h. It requires a critical consideration by the broader Faith Community within South Africa: that it write itself as being ‘ within the Divine Promise of Scripture or Divine Curse ???’ i. From the latter then that the broader Faith Community within South Africa would take responsibility for what it chooses to ‘live’ as ‘ life or death’ in the latter i. That South Africa’s history defines a national subjection to Divine desolation, rejection, strife - with specific reference that especially South African children suffer; ii. That South Africa disclose reasons for the latter perception from within the Scriptures; iii. That the latter critical analysis would designate it defined by the Scriptures or the World; iv. That in the latter, it claims that it cannot, or chooses not to gain the favour of God indefinitely for its historical past; v. That as it prefers by presumption, to be a people under the curse of God, it cannot be the will of God for His people, as the People of His favour; vi. That it will not or cannot be a state and status of living within the favour of the unconditional love of God? j. From the latter then that South Africa would take responsibility for the fact that it implies that in ‘living within the Divine Curse it has the right to consider that its children are sacrificed’ k. That it will indicate the hand (either broader Faith Community or partially the Faith Community or State or Industry or all) that sacrifices South African children l. That the broader Faith Community would indicate itself partially or completely complicit with the latter or not m. That the broader Faith Community indicates the extent to which it is prepared to bear onus for the continued heinous experiences, heinous deaths, gross Human Rights violations, gross violations and gross destitution of South African children to this day within our democracy of liberation and freedom n. That the broader Faith Community would indicate the reasons that serving the plight of South African children has to this day, never been a preoccupation, obligation, never governed every conscience, every waking consideration, every plan, every establishment, every discussion, every deliberation, every moment, every action and every concern in South Africa. o. That the broader Faith Community would explain a deliberate and obvious relegating to South African children a status of ‘ lesser human existence as a justifying of lesser human living implied to be a lesser human being’ p. That the broader Faith Community indicates where the latter is derived from within the Scriptures or the World and its preference. q. That the broader Faith Community would take onus for its decision to align itself either with the ‘distortions’ of the Genesis Narrative of the Dogma of Original sin and in that a Worldy afforded ‘indefinite curse’ for especially the children of South Africa - who by all purposes suffer at the hand of the most heinous atrocities - embryo’s ( human life) deposed of as if garbage or incinerated or cloned and destroyed as ‘useless’ or abortions (with fatal intended induced infusions: that grave cardiac arrests and respiratory arrests that adults cannot tolerate, are imposed on the foetus ; or with curettage that babies are dismembered to death); or that babies in laboratories in formalin are not buried or even named as deceased human beings, or that the management of the lives of children in South Africa in many respects is worse and less honourable, than the management of animals; r. That in the latter the broader Faith Community and the South Africa people would indicate why it is the responsibility of the children of South Africa to bear the curse (either alone or at all); s. It will require then therefore that the broader Faith Community in South Africa indicate its perceptions and practices as absolved as either its re-direction of onus to Almighty God as the Divine cause for the sacrificing of South African children and that in that the broader Faith Community - i. Judges God ii. Implies that God should manifest Himself as God of all Creation, God of Justice and God of Life for all iii. Blames God for the injustices experienced by South African children iv. Waits on God to apply His Justice v. That the Broader Faith Community demarcates areas of Faith and Mission or Faith and Practice exclusive to purposes other than or excluding the plight of South African children. It would by all appearances therefore appear to be that the broader Faith Community define itself as distinct by Divine Order from the world to be a People of Humane and Good as the Holy People of God’s favour in submission and service to our God and all of humanity (our neighbour) and in this respect - in everything serving the children of South Africa to the fullness of life intended by our God for humanity.In the latter then, we would all be by the designs of our Eternal God a Culture of Humane and Good - a People of His Favour.

Consolation Directly From our God, From His Throne of Glory as His Divine Wisdom Revealed Directly to me on 2019.1.9 @ 8h00: Our Eternal God be Praised

Good day Dignitaries and Leaders Re:Consolation Directly From our God, From His Throne of Glory as His Divine Wisdom Revealed Directly to me on 2019.1.9 @ 8h00: Our Eternal God be Praised The Lord bless you. Jennifer/Jenny LADY Jennifer J C Thompson nee Coetzee (Mrs) 2019.1.9 https://docs.google.com/document/d/1rhLk79E59Nec65-sIt03WN0x6TEN9NV8fazi0oVcYpU/edit?usp=sharing Consolation Directly From our God, From His Thr...