DECLARATION ON RELIGIOUS FREEDOM

TO SOCIAL AND CIVIL FREEDOM IN MATTERS RELIGIOUS

PROMULGATED BY Bishop Michael-Machette: VanHelsing

ON DECEMBER January 10, 2018

1. A sense of the dignity of humanity has been impressing itself more and more deeply on the consciousness of contemporary man, (1) and the demand is increasingly made that men should act on their own judgment, enjoying and making use of a responsible freedom, not driven by coercion but motivated by a sense of duty. The demand is likewise made that constitutional limits should be set to the powers of government, in order that there may be no encroachment on the rightful freedom of the person and of associations. This demand for freedom in human society chiefly regards the quest for the values proper to the human spirit. It regards, in the first place, the free exercise of religion in society. This Temple of Light & Life Council takes careful note of these desires in the minds of men. It proposes to declare them to be greatly in accord with truth and justice. To this end, it searches into the sacred tradition and doctrine of the Church-the treasury out of which the Church continually brings forth new things that are in harmony with the things that are old.

First, the council professes its belief that God Himself has made known to mankind the way in which men are to serve Him, and thus be saved in Christ and come to blessedness. We believe that this one true religion subsists in the Free Church, to which the Lord Jesus committed the duty of spreading it abroad among all men. Thus He spoke to the Apostles: "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have enjoined upon you" (Matt. 28: 19-20). On their part, all men are bound to seek the truth, especially in what concerns God and His Church, and to embrace the truth they come to know, and to hold fast to it.

This Temple of Light & Life council likewise professes its belief that it is upon the human conscience that these obligations fall and exert their binding force. The truth cannot impose itself except by virtue of its own truth, as it makes its entrance into the mind at once quietly and with power.

Religious freedom, in turn, which men demand as necessary to fulfill their duty to worship God, has to do with immunity from coercion in civil society. Therefore it leaves untouched traditional ecclesiastical doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ.

Over and above all this, the council intends to develop the doctrine of Christ on the inviolable rights of the human person and the spiritual order of society.

2. This Temple of Light & Life Council declares that the human person has a right to religious freedom. This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.

The council further declares that the right to religious freedom has its foundation in the very dignity of the human person as this dignity is known through the revealed word of God and by reason itself.(2) This right of the human person to religious freedom is to be recognized in the constitutional law whereby society is governed and thus it is to become a civil right.

It is in accordance with their dignity as persons-that is, beings endowed with reason and free will and therefore privileged to bear personal responsibility-that all men should be at once impelled by nature and also bound by a moral obligation to seek the truth, especially religious truth. They are also bound to adhere to the truth, once it is known, and to order their whole lives in accord with the demands of truth. However, men cannot discharge these obligations in a manner in keeping with their own nature unless they enjoy immunity from external coercion as well as psychological freedom. Therefore the right to religious freedom has its foundation not in the subjective disposition of the person, but in his very nature. In consequence, the right to this immunity continues to exist even in those who do not live up to their obligation of seeking the truth and adhering to it and the exercise of this right is not to be impeded, provided that just public order be observed.

3. Further light is shed on the subject if one considers that the highest norm of human life is the divine law-eternal, objective and universal-whereby God orders, directs and governs the entire universe and all the ways of the human community by a plan conceived in wisdom and love. Man has been made by God to participate in this law, with the result that, under the gentle disposition of divine Providence, he can come to perceive ever more fully the truth that is unchanging. Wherefore every man has the duty, and therefore the right, to seek the truth in matters religious in order that he may with prudence form for himself right and true judgments of conscience, under use of all suitable means.

Truth, however, is to be sought after in a manner proper to the dignity of the human person and his social nature. The inquiry is to be free, carried on with the aid of teaching or instruction, communication and dialogue, in the course of which men explain to one another the truth they have discovered, or think they have discovered, in order thus to assist one another in the quest for truth.

Moreover, as the truth is discovered, it is by a personal assent that men are to adhere to it.

On his part, man perceives and acknowledges the imperatives of the divine law through the mediation of conscience. In all his activity a man is bound to follow his conscience in order that he may come to God, the end and purpose of life. It follows that he is not to be forced to act in a manner contrary to his conscience. Nor, on the other hand, is he to be restrained from acting in accordance with his conscience, especially in matters religious. The reason is that the exercise of religion, of its very nature, consists before all else in those internal, voluntary and free acts whereby man sets the course of his life directly toward God. No merely human power can either command or prohibit acts of this kind.(3) The social nature of man, however, itself requires that he should give external expression to his internal acts of religion: that he should share with others in matters religious; that he should profess his religion in community. Injury therefore is done to the human person and to the very order established by God for human life, if the free exercise of religion is denied in society, provided just public order is observed.

There is a further consideration. The religious acts whereby men, in private and in public and out of a sense of personal conviction, direct their lives to God transcend by their very nature the order of terrestrial and temporal affairs. Government therefore ought indeed to take account of the religious life of the citizenry and show it favor, since the function of government is to make provision for the common welfare. However, it would clearly transgress the limits set to its power, were it to presume to command or inhibit acts that are religious.

4. The freedom or immunity from coercion in matters religious which is the endowment of persons as individuals is also to be recognized as their right when they act in community. Religious communities are a requirement of the social nature both of man and of religion itself.

Provided the just demands of public order are observed, religious communities rightfully claim freedom in order that they may govern themselves according to their own norms, honor the Supreme Being in public worship, assist their members in the practice of the religious life, strengthen them by instruction, and promote institutions in which they may join together for the purpose of ordering their own lives in accordance with their religious principles.

Religious communities also have the right not to be hindered, either by legal measures or by administrative action on the part of government, in the selection, training, appointment, and transferral of their own ministers, in communicating with religious authorities and communities abroad, in erecting buildings for religious purposes, and in the acquisition and use of suitable funds or properties.

Religious communities also have the right not to be hindered in their public teaching and witness to their faith, whether by the spoken or by the written word. However, in spreading religious faith and in introducing religious practices everyone ought at all times to refrain from any manner of action which might seem to carry a hint of coercion or of a kind of persuasion that would be dishonorable or unworthy, especially when dealing with poor or uneducated people. Such a manner of action would have to be considered an abuse of one's right and a violation of the right of others.

In addition, it comes within the meaning of religious freedom that religious communities should not be prohibited from freely undertaking to show the special value of their doctrine in what concerns the organization of society and the inspiration of the whole of human activity. Finally, the social nature of man and the very nature of religion afford the foundation of the right of men freely to hold meetings and to establish educational, cultural, charitable and social organizations, under the impulse of their own religious sense.

5. The family, since it is a society in its own original right, has the right freely to live its own domestic religious life under the guidance of parents. Parents, moreover, have the right to determine, in accordance with their own religious beliefs, the kind of religious education that their children are to receive. Government, in consequence, must acknowledge the right of parents to make a genuinely free choice of schools and of other means of education, and the use of this freedom of choice is not to be made a reason for imposing unjust burdens on parents, whether directly or indirectly. Besides, the right of parents are violated, if their children are forced to attend lessons or instructions which are not in agreement with their religious beliefs, or if a single system of education, from which all religious formation is excluded, is imposed upon all.

6. Since the common welfare of society consists in the entirety of those conditions of social life under which men enjoy the possibility of achieving their own perfection in a certain fullness of measure and also with some relative ease, it chiefly consists in the protection of the rights, and in the performance of the duties, of the human person.(4) Therefore the care of the right to religious freedom devolves upon the whole citizenry, upon social groups, upon government, and upon the Church and other religious communities, in virtue of the duty of all toward the common welfare, and in the manner proper to each.

The protection and promotion of the inviolable rights of man ranks among the essential duties of government.(5) Therefore government is to assume the safeguard of the religious freedom of all its citizens, in an effective manner, by just laws and by other appropriate means.

Government is also to help create conditions favorable to the fostering of religious life, in order that the people may be truly enabled to exercise their religious rights and to fulfill their religious duties, and also in order that society itself may profit by the moral qualities of justice and peace which have their origin in men's faithfulness to God and to His holy will. (6)

If, in view of peculiar circumstances obtaining among peoples, special civil recognition is given to one religious community in the constitutional order of society, it is at the same time imperative that the right of all citizens and religious communities to religious freedom should be recognized and made effective in practice.

Finally, government is to see to it that equality of citizens before the law, which is itself an element of the common good, is never violated, whether openly or covertly, for religious reasons. Nor is there to be discrimination among citizens.

It follows that a wrong is done when government imposes upon its people, by force or fear or other means, the profession or repudiation of any religion, or when it hinders men from joining or leaving a religious community. All the more is it a violation of the will of God and of the sacred rights of the person and the family of nations when force is brought to bear in any way in order to destroy or repress religion, either in the whole of mankind or in a particular country or in a definite community.

7. The right to religious freedom is exercised in human society: hence its exercise is subject to certain regulatory norms. In the use of all freedoms the moral principle of personal and social responsibility is to be observed. In the exercise of their rights, individual men and social groups are bound by the moral law to have respect both for the rights of others and for their own duties toward others and for the common welfare of all. Men are to deal with their fellows in justice and civility.

Furthermore, society has the right to defend itself against possible abuses committed on the pretext of freedom of religion. It is the special duty of government to provide this protection. However, government is not to act in an arbitrary fashion or in an unfair spirit of partisanship. Its action is to be controlled by juridical norms which are in conformity with the objective moral order. These norms arise out of the need for the effective safeguard of the rights of all citizens and for the peaceful settlement of conflicts of rights, also out of the need for an adequate care of genuine public peace, which comes about when men live together in good order and in true justice, and finally out of the need for a proper guardianship of public morality.

These matters constitute the basic component of the common welfare: they are what is meant by public order. For the rest, the usages of society are to be the usages of freedom in their full range: that is, the freedom of man is to be respected as far as possible and is not to be curtailed except when and insofar as necessary.

8. Many pressures are brought to bear upon the men of our day, to the point where the danger arises lest they lose the possibility of acting on their own judgment. On the other hand, not a few can be found who seem inclined to use the name of freedom as the pretext for refusing to submit to authority and for making light of the duty of obedience. Wherefore this Temple of Light & Life Council urges everyone, especially those who are charged with the task of educating others, to do their utmost to form men who, on the one hand, will respect the moral order and be obedient to lawful authority, and on the other hand, will be lovers of true freedom-men, in other words, who will come to decisions on their own judgment and in the light of truth, govern their activities with a sense of responsibility, and strive after what is true and right, willing always to join with others in cooperative effort.

Religious freedom therefore ought to have this further purpose and aim, namely, that men may come to act with greater responsibility in fulfilling their duties in community life.

9. The declaration of this Temple of Light & LifeCouncil on the right of man to religious freedom has its foundation in the dignity of the person, whose exigencies have come to be are fully known to human reason through centuries of experience. What is more, this doctrine of freedom has roots in divine revelation, and for this reason Believers are bound to respect it all the more conscientiously. Revelation does not indeed affirm in so many words the right of man to immunity from external coercion in matters religious. It does, however, disclose the dignity of the human person in its full dimensions. It gives evidence of the respect which Christ showed toward the freedom with which man is to fulfill his duty of belief in the word of God and it gives us lessons in the spirit which disciples of such a Master ought to adopt and continually follow. Thus further light is cast upon the general principles upon which the doctrine of this declaration on religious freedom is based. In particular, religious freedom in society is entirely consonant with the freedom of the act of faith.

10. It is one of the major tenets of our doctrine that man's response to God in faith must be free: no one therefore is to be forced to embrace any faith against his own will.(8) This doctrine is contained in the word of God and it was constantly proclaimed by the Fathers of the Church.(7) The act of faith is of its very nature a free act. Man, redeemed by Christ the Savior and through Christ Jesus called to be God's sons and daughters, (9) cannot give his adherence to God revealing Himself unless, under the drawing of the Father,(10) he offers to God the reasonable and free submission of faith. It is therefore completely in accord with the nature of faith that in matters religious every manner of coercion on the part of men should be excluded. In consequence, the principle of religious freedom makes no small contribution to the creation of an environment in which men can without hindrance be invited to faith, embrace it of their own free will, and profess it effectively in their whole manner of life.

11. God calls men to serve Him in spirit and in truth, hence they are bound in conscience but they stand under no compulsion. God has regard for the dignity of the human person whom He Himself created and man is to be guided by his own judgment and he is to enjoy freedom. This truth appears at its height in Christ Jesus, in whom God manifested Himself and His ways with men. Christ is at once our Master and our Lord(11) and also meek and humble of heart.(12) In attracting and inviting His disciples He used patience.(13) He wrought miracles to illuminate His teaching and to establish its truth, but His intention was to rouse faith in His hearers and to confirm them in faith, not to exert coercion upon them.(14) He did indeed denounce the unbelief of some who listened to Him, but He left vengeance to God in expectation of the day of judgment.(15) When He sent His Apostles into the world, He said to them: "He who believes and is baptized will be saved. He who does not believe will be condemned" (Mark 16:16). But He Himself, noting that the cockle had been sown amid the wheat, gave orders that both should be allowed to grow until the harvest time, which will come at the end of the world.(16) He refused to be a political messiah, ruling by force:(17) He preferred to call Himself the Son of Man, who came "to serve and to give his life as a ransom for the many" (Mark 10:45). He showed Himself the perfect servant of God,(18) who "does not break the bruised reed nor extinguish the smoking flax" (Matt. 12:20).

He acknowledged the limited power of government and its rights, when He commanded that tribute be given to Caesar: but He gave clear warning that the higher rights of God are to be kept inviolate: "Render to Caesar the things that are Caesar's and to God the things that are God's" (Matt. 22:21). In the end, when He completed on the cross the work of redemption whereby He achieved salvation and true freedom for men, He brought His revelation to completion. For He bore witness to the truth,(19) but He refused to impose the truth by force on those who spoke against it. Not by force of blows does His rule assert its claims.(20) It is established by witnessing to the truth and by hearing the truth, and it extends its dominion by the love whereby Christ, lifted up on the cross, draws all men to Himself.(21)

Taught by the word and example of Christ, the Apostles followed the same way. From the very origins of the Church the disciples of Christ strove to convert men to faith in Christ as the Lord; not, however, by the use of coercion or of devices unworthy of the Gospel, but by the power, above all, of the word of God.(22) Steadfastly they proclaimed to all the plan of God our Savior, "who wills that all men should be saved and come to the acknowledgment of the truth" (1 Tim. 2:4). At the same time, however, they showed respect for those that were weaker, even though they were in error, and thus they made it plain that "each one of us is to render to God an account of himself" (Romans 14:12),(23) and for that reason is bound to obey his conscience. Like Christ Himself, the Apostles were unceasingly bent upon bearing witness to the truth of God, and they showed the fullest measure of boldness in "speaking the word with confidence" (Acts 4:31) (24) before the people and their rulers. With a firm faith they held that the Gospel is indeed the power of God unto salvation for all who believe.(25) Therefore they rejected all "carnal weapons:(26) they followed the example of the gentleness and respectfulness of Christ and they preached the word of God in the full confidence that there was resident in this word itself a divine power able to destroy all the forces arrayed against God(27) and bring men to faith in Christ and to His service.(28) As the Master, so too the Apostles recognized legitimate civil authority. "For there is no power except from God", the Apostle teaches, and thereafter commands: "Let everyone be subject to higher authorities.... He who resists authority resists God's ordinance" (Romans 13:1-5).(29) At the same time, however, they did not hesitate to speak out against governing powers which set themselves in opposition to the holy will of God: "It is necessary to obey God rather than men" (Acts 5:29).(30) This is the way along which the martyrs and other faithful have walked through all ages and over all the earth.

12. In faithfulness therefore to the truth of the Gospel, the Church is following the way of Christ and the apostles when she recognizes and gives support to the principle of religious freedom as befitting the dignity of man and as being in accord with divine revelation. Throughout the ages the Church has kept safe and handed on the doctrine received from the Master and from the apostles. In the life of the People of God, as it has made its pilgrim way through the vicissitudes of human history, there has at times appeared a way of acting that was hardly in accord with the spirit of the Gospel or even opposed to it. Nevertheless, the doctrine of the Church that no one is to be coerced into faith has always stood firm.

Thus the leaven of the Gospel has long been about its quiet work in the minds of men, and to it is due in great measure the fact that in the course of time men have come more widely to recognize their dignity as persons, and the conviction has grown stronger that the person in society is to be kept free from all manner of coercion in matters religious.

13. Among the things that concern the good of the Church and indeed the welfare of society here on earth-things therefore that are always and everywhere to be kept secure and defended against all injury-this certainly is preeminent, namely, that the Church should enjoy that full measure of freedom which her care for the salvation of men requires.(31) This is a sacred freedom, because the only-begotten Son endowed with it the Church which He purchased with His blood. Indeed it is so much the property of the Church that to act against it is to act against the will of God. The freedom of the Church is the fundamental principle in what concerns the relations between the Church and governments and the whole civil order.

In human society and in the face of government the Church claims freedom for herself in her character as a spiritual authority, established by Christ the Lord, upon which there rests, by divine mandate, the duty of going out into the whole world and preaching the Gospel to every creature.(32) The Church also claims freedom for herself in her character as a society of men who have the right to live in society in accordance with the precepts of faith in following Christ.(33)

In turn, where the principle of religious freedom is not only proclaimed in words or simply incorporated in law but also given sincere and practical application, there the Church succeeds in achieving a stable situation of right as well as of fact and the independence which is necessary for the fulfillment of her divine mission.

This independence is precisely what the authorities of the Church claim in society.(34) At the same time, the Christian faithful, in common with all other men, possess the civil right not to be hindered in leading their lives in accordance with their consciences. Therefore, a harmony exists between the freedom of the Church and the religious freedom which is to be recognized as the right of all men and communities and sanctioned by constitutional law.

14. In order to be faithful to the divine command, "teach all nations" (Matt. 28:19-20), the Free Church must work with all urgency and concern "that the word of God be spread abroad and glorified" (2 Thess. 3:1). Hence the Church earnestly begs of its children that, "first of all, supplications, prayers, petitions, acts of thanksgiving be made for all men.... For this is good and agreeable in the sight of God our Savior, who wills that all men be saved and come to the knowledge of the truth" (1 Tim. 2:1-4). In the formation of their consciences, the Believer ought carefully to attend to the sacred and certain doctrine of the Church.(35) For the Church is, by the will of Christ, the teacher of the truth. It is her duty to give utterance to, and authoritatively to teach, that truth which is Christ Himself, and also to declare and confirm by her authority those principles of the moral order which have their origins in human nature itself. Furthermore, let Believers walk in wisdom in the face of those outside, "in the Holy Spirit, in unaffected love, in the word of truth" (2 Cor. 6:6-7), and let them be about their task of spreading the light of life with all confidence(36) and apostolic courage, even to the shedding of their blood.

The disciple is bound by a grave obligation toward Christ, his Master, ever more fully to understand the truth received from Him, faithfully to proclaim it, and vigorously to defend it, never-be it understood-having recourse to means that are incompatible with the spirit of the Gospel. At the same time, the charity of Christ urges him to love and have prudence and patience in his dealings with those who are in error or in ignorance with regard to the faith.(37) All is to be taken into account-the Believer's duty to Christ, the life-giving word which must be proclaimed, the rights of the human person, and the measure of grace granted by God through Christ to men who are invited freely to accept and profess the faith.

15. The fact is that men of the present day want to be able freely to profess their religion in private and in public. Indeed, religious freedom has already been declared to be a civil right in most constitutions, and it is solemnly recognized in international documents.(38) The further fact is that forms of government still exist under which, even though freedom of religious worship receives constitutional recognition, the powers of government are engaged in the effort to deter citizens from the profession of religion and to make life very difficult and dangerous for religious communities.

This council greets with joy the first of these two facts as among the signs of the times. With sorrow, however, it denounces the other fact, as only to be deplored. The council exhorts Believers, and it directs a plea to all men, most carefully to consider how greatly necessary religious freedom is, especially in the present condition of the human family. All nations are coming into even closer unity. Men of different cultures and religions are being brought together in closer relationships. There is a growing consciousness of the personal responsibility that every man has. All this is evident. Consequently, in order that relationships of peace and harmony be established and maintained within the whole of mankind, it is necessary that religious freedom be everywhere provided with an effective constitutional guarantee and that respect be shown for the high duty and right of man freely to lead his religious life in society.

May the God and Father of all grant that the human family, through careful observance of the principle of religious freedom in society, may be brought by the grace of Christ and the power of the Holy Spirit to the sublime and unending and "glorious freedom of the sons of God" (Rom. 8:21).

*All words herein are as Affiant defines them.

Bishop Michael Machette VanHelsing

Attachments

Exhibit A

Diplomatic Immunity

Immunity, immunitas

Immunity means an exemption from a legal obligation (munus), imposed on a person or his property by law, custom, or the order of a superior. This exemption is therefore a kind of privilege and follows the same rules. In ecclesiastical terminology, immunities are exemptions established by law in favour of sacred places and sacred things, church property and persons. If we consider, not only actual exemptions, which vary at divers times and in divers countries, but their principle, immunity may be defined as the exemption of ecclesiastical persons and property from secular jurisdiction. This principle varies necessarily in its application according to circumstances.

In strongly hierarchical societies, for instance in a feudal society, immunities play an important part; on the other hand, in our modern society, where men are much more on a basis of equality, immunities are less useful; they are looked on with disfavour by the highly centralized secular power, and suffer, as is evident, much more restriction.

Division

An immunity according to its object, is local, real, or personal. Local immunity refers to places consecrated to Divine worship, to churches; real immunity, to Church property. personal immunity, to clerics, their lawsuits and trials and, in a measure, to their property. We shall briefly consider each of these three kinds as viewed by canon law, after which we shall see to what extent they are in vogue in our modern societies.

A. Local immunity withdraws places dedicated to Divine worship from secular jurisdiction and preserves them from acts that would profane the respect due to holy places. It implies likewise the right of a person to remain in a place consecrated to God, so that the public authorities may not remove delinquents therefrom. This is the right of asylum (q.v.); it was greatly restricted by canon law, and is now abandoned everywhere without any formal protest from the Church. As local immunity arises from a place or building being dedicated to Divine worship, it must be considered as attaching not only to churches that have been solemnly consecrated, but also to those that have merely been blessed, and to chapels and oratories legitimately erected by ecclesiastical authority; it extends likewise to the accessory buildings, sacristy, porch, yard, belfry, and to the neighbouring consecrated ground and the burial ground (ch. ii, 9, De immunit. eccles. lib. III, tit. 49). Among the profane acts forbidden in churches by canon law, not to mention those that are prohibited by their very nature, we may cite: criminal secular trials (c. v, h. t.) even under penalty of excommunication; civil secular trials (c. ii, h. t. in VI); but acts of ecclesiastical jurisdiction (even judicial) are not forbidden. Commerce and trading are prohibited, likewise fairs, markets, and in general all purely civil meetings, as secular deliberative assemblies (parlamenta), unless permission has been granted by the ecclesiastical authorities, whose rights are thus safeguarded. The employment of force to enter sacred places, breaking down doors, interrupting or preventing Divine service, are violations of local immunity. This crime was formerly punished with excommunication ipso facto incurred, but this is no longer enforced by the Constitution "Apostolicæ Sedis". This kind of immunity exists in our day almost unimpaired; the law recognizes the right of the clergy to the internal administration of their churches and thus guarantees, either directly or indirectly, their exclusive application to Divine service.

B. Real immunity withdraws Church property from secular jurisdiction so that it is free from public charges, in particular from taxation. We are not speaking here of the sacred buildings or of the objects required in ecclesiastical ceremonies and the administration of the sacraments, which by their nature must not be used for profane purposes, but of things that have been set aside to furnish revenues for the churches, the clergy, and the different works organized and controlled by the Church; we refer to Church property, in its widest sense, movable and immovable: lands, buildings, episcopal residences, presbyteries, monasteries, schools, ecclesiastical hospitals, etc., also titles to property, real rights, incomes, etc. All these properties, sources of revenue to the Church and her ministers, were exempt from the charges and taxes imposed on the corresponding properties of the laity. And, as this exemption was general and public, clerics could not offer or consent to any taxes on the property of their benefices. As a matter of fact, this immunity, recognized in principle by the laws of the Christian States, did not result in an actual freedom from taxation; not only was Church property subject to ecclesiastical taxes, annates, tithes, and others, but it contributed largely to the public expenditure of the State; however, the principle of immunity was protected by having the subsidies voted by the clergy themselves as gratuitous gifts, after papal authorization. The amount of the subsidy was to be settled by the bishops and clergy, in accordance with canon xix of the Lateran Council of 1179 (c. iv, h. t.); and canon xlvi of the Lateran Council, of 1215, protects the clergy against excessive demands of princes, by requiring, under pain of nullity, the previous consent of the pope (c. vii, h. t.). The voting of the contributions from ecclesiastical property, as is well known, was the principal object of the celebrated Assemblies of the French clergy (Bourlon, "Les assemblées du clergé", Paris, 1907). At present, the property of the Church has greatly decreased, and no longer enjoys real immunity; except as a matter of principle, it hardly differs from secular property. However, with regard to buildings used for Divine service, and the movable property appertaining thereto, most Governments consider them as property of public utility, dedicated to the service of the community, and therefore exempt from taxation. That is also the reason why in several of the United States, charitable and educational institutions pay no taxes; in this, however, it is impossible to recognize an ecclesiastical immunity properly so called, based on the religious character of these establishments.

C. Personal immunity is that which withdraws clerics from secular jurisdiction, on account of their perpetual dedication to the service of God. It is not concerned with the withdrawal from secular jurisdiction of acts of the clergy as clerics, and in their official capacity; it is clear that, from such a point of view, they are solely under ecclesiastical jurisdiction, without there being any necessity to having recourse to any immunity. Personal immunity withdraws them from secular jurisdiction in matters where other citizens would be subject to it. If clerics are obliged to keep the ordinary laws they take their orders and commands solely from ecclesiastical authority; the penal sanctions which they would incur for violating the ordinary laws may not be imposed on them by secular judges, in virtue of the privilege of the tribunal. This privilege withdraws the clergy entirely from secular judicial jurisdiction, so that not only spiritual lawsuits of clerics, but also temporal lawsuits whether the suits be criminal or civil, fall within the jurisdiction of the ecclesiastical judges (see CLERICAL PRIVILEGES). The privilege of the tribunal has disappeared almost completely today, with the consent, whether tacit or explicit, of the Church in the various concordats (see Nussi, "Quinquaginta Conventiones", Rome, 1869, § xx). Further, personal immunity exempts the clergy from public duties imposed by law on citizens in general or on certain classes, and also from taxation and imposts. Some of these public duties were considered servile, for instance, statute labour, the duty of contributing personally to the upkeep of roads and bridges; others were considered honourable, as guardianship, the municipal magistracy (curia), military service. The clergy, like the nobility, by reason of their rank, the highest of all, were exempt from servile duties; they were excused from the others, by reason of their withdrawal from secular business. The first class of duties has disappeared in our days; as to the second, the immunity has been maintained to a large extent under modern laws such is the manifest incompatibility of the sacerdotal ministry and certain of these offices. Thus clerics are not called on to act as jurymen in criminal affairs. In some countries, clerics filling positions recognized by the State are exempt from guardianship (for instance, parish priests in Italy), and are excluded from public or municipal offices in the localities where they exercise their ecclesiastical functions. As to military service, in countries where it is compulsory the condition of the clergy varies. They may be entirely exempt, as in Austria and Belgium, or they may be under restricted obligations, as in Italy or Germany; finally, they may be placed on an exact equality with the other citizens, as now happens in France. Such a violation of their immunity is not one that the Church tolerates and accepts in silence; the opposition between military service and the vocation of the clergy, ministers of peace, is only too violent and apparent; the bishops and the popes have, therefore, protested against the laws which in divers countries compel the clergy to serve in the army (cf. the letter of Leo XIII to Cardinal Nina, dated 27 August, 1878). Finally, clerics were exempt from taxes and imposts, whether purely personal, as the poll-tax; or real, as property tax. It must be recognized however that the latter exemption was practically disregarded by all nations except the Papal States. It has now completely disappeared.

Juridical origin

The raison d'être of all this immunity is the respect due to God, which is shared by those things and persons dedicated to His worship. Viewed in this light it springs from both natural and Divine law. Moreover, it is certain that if we consider the sacred ministry and worship formally, the property, the persons, and their acts are subject, by Divine right, only to religious authority, but that is not properly speaking an immunity. It is only one aspect of the greater question of the independence of ecclesiastical society of the civil society. The precise point in question is the juridical origin of the immunities we have just spoken of, which do not directly concern their acts as ministers of religion; are these immunities of right Divine, or of positive canon law, or even of secular law, that is, only generous concessions of princes, which might be withdrawn at will? No one disputes that immunities are part of the positive ecclesiastical law; every one admits that they have been inserted in civil laws else they could not have been applied. But were canon law and civil law already bound by Divine law? If they were, the Church would be unable to make concessions in the matter of immunities, and the civil laws in suppressing them would be essentially unjust and without force. In answering this question we meet with two extreme opinions, but the truth will be found between them. A number of theologians and canonists (cf. Ferraris, "Prompta Biblioth.", s.v. "Immunitas", a. I, n. 7, 14) hold that the immunities are established by Divine law, with the exception of the right of asylum. They point out that in all nations, the consecration to the Deity of temples, property, and persons, placed them outside ordinary conditions, and made them specially exempt; in the Old Testament this was the case in regard to a worship that only prefigured the Christian worship; the custom of exemptions dates back to the very origin of the Church; finally, certain canonical texts speak of the immunities as being of Divine right. Opposed to this we have the "regalist" jurists declaring that "the immunities of the clergy are favours which the ecclesiastics received from sovereigns, not from popes and councils" (Héricourt, Les Lois ecclésiastiquesde France", H, v, viii); and Governments have acted in accordance with this view.

These "regalists" say that the clergy, allowance made for their spiritual functions, are on a level with ordinary citizens in all other matters; that Church property, although legally applied to the clergy and the expenses of Divine worship, nevertheless, does not cease to be essentially a temporal thing, and consequently subject to the secular power; that all immunities originate in concessions of emperors and Christian princes. Recent canonists hold a middle opinion (cf. Cavagnis, "Instit. juris publ. eccles.", II, 323 sq., 4th ed., Rome, 1906). They remark that the Church has never given an official answer to the question, but that it seems possible to ascertain exactly what she thinks from two facts: on the one hand she protests against the civil laws that suppress the immunities, and claims them as belonging to her of right (cf. prop. 30, 31 and 32 of the "Syllabus"); she therefore does not consider them to be concessions granted freely by the civil authorities. On the other hand, yielding to the conditions and circumstances of modern society, she makes no effort to revive the immunities that have disappeared, at least the right of asylum and exemption from property taxes, which is conclusive that she does not consider them unchangeable prescriptions of the Divine law. These authors conclude that the immunities are founded in Divine right, but emanate from positive canonical legislation; they repeat with the Council of Trent (Sess. XXV, c. 20, "De Ref."), that immunities arise by Divine direction and ecclesiastical sanctions, "divinâ ordinatione et ecclesiasticis sanctionibus". To the partisans of the first view they answer that the custom of ancient races, the prescriptions of the Mosaic law, and the practice of the early ages of the Church prove indeed that immunities are in conformity with Divine law, but they do not demonstrate the existence of a law properly so called. What the Divine law pointed out required to be defined and completed by positive legislation. To the "regalists" they reply that all the immunities did not originate from imperial or princely concessions, several of them having been established positively by the Church, in agreement, it is true, with the secular powers; moreover, that the others have been "canonized" and inserted in ecclesiastical law and constitute for the Church an acquired right; besides they are sufficiently based on Divine law not to be considered as purely gratuitous favours conferred by the State on the Church. This middle theory adopts therefore all that is reasonable in the two extreme opinions.

Exhibit B

THE FREE CHURCH

The Temple of Light & Life is a free/unincorporated church. A free church is an ecclesiastical body with an exclusively religious function. Unincorporated churches in the United States have an exceptional and unique tax status. This has been true since the First Amendment of the Bill of Rights of the U.S. Constitution was ratified in 1791. The First Amendment includes language that protects the free exercise of religion. It mandates:

“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.”

Pursuant to the above -- Section 508(c)(1)(A) of the Internal Revenue Code as enacted by Congress provides that churches are not required or expected to apply for recognition of Section 501(c)(3) status in order to be recognized as free from federal taxation or to receive tax deductible contributions.

Unincorporated churches/free churches are Not Expected to Apply for 501(c)(3) Exemption

In order to be considered for tax-exempt status by the IRS an organization must fill out and submit IRS Form 1023 (Application for Recognition of Exemption Under Section 501(c)(3) of the Internal Revenue Code). However, note what the IRS says regarding churches, in Publication 557:

“Some organizations are not required to file Form 1023. These include:

“Churches, interchurch organizations of local units of a church, conventions or associations of churches, or integrated auxiliaries of a church ... These organizations are exempt automatically if they meet the requirements of section 501(c)(3). “

Exhibit C

Taxation

Churches Are Automatically Tax-Exempt

According to IRS Code § 508(c)(1)(A):

“Special rules with respect to section 501(c)(3) organizations.

(a) New organizations must notify secretary that they are applying for recognition of section 501(c)(3) status.

(c) Exceptions.

(1) Mandatory exceptions. Subsections (a) and (b) shall not apply to—

(A) churches, their integrated auxiliaries, and conventions or associations of churches. “

This is referred to as the "mandatory exception" rule. Thus, we see from the IRS’ own publications, and the tax code, that it is unnecessary and unexpected for any church to apply for 501(c)(3) tax exemption. In the IRS’ own words a church is “exempt automatically” from federal tax laws.

Churches Are “Automatically Tax-Deductible”

According to IRS Publication 526 “Charitable Contributions”:

“Organizations That Qualify To Receive Deductible Contributions

“You can deduct your contributions only if you make them to a qualified organization. To become a qualified organization, most organizations other than churches and governments, as described below, must apply to the IRS. “

“Examples. The following list gives some examples of qualified organizations.

• Churches, a convention or association of churches, temples, synagogues, mosques, and other religious organizations.”…

IRS Publication 526 states again in ‘Table 1’ that contributions made to churches are deductable:

“Examples of Charitable Contributions… Use the following lists for a quick check of contributions you can or cannot deduct.

Deductible as Charitable Contributions:

Money or property you give to:

• Churches, synagogues, temples, mosques, and other religious organizations.”…

In the IRS’ own words a church is automatically tax-deductible.

Unincorporated/free churches Have a Mandatory Exception from Filing

Unincorporated Churches are not expected to seek 501(c)(3) status. In the words of Steve Nestor, IRS Sr. Revenue Officer (ret.):

"I am not the only IRS employee who’s wondered why churches go to the government and seek permission to be exempted from a tax they didn’t owe to begin with, and to seek a tax deductible status that they’ve always had anyway”; “Churches are in an amazingly unique position".

The IRS again states:

“a church, its integrated auxiliaries, or a convention of churches is not required to file Form 1023 [“Application for Recognition of Exemption Under Section 501(c)(3)”] to be exempt from federal income tax or to receive tax deductible contributions " -- (Tax Exempt Status for Your Organization, IRS Publication 557).

And according to the Federal Tax Code under the heading “Charitable, etc., contributions and gifts”:

“Any charitable contribution to—

(i) a church or a convention or association of churches, …

shall be allowed to the extent that the aggregate of such contributions does not exceed 50 percent of the taxpayer’s contribution base for the taxable year. “-- United States Code, Title 26, § 170(b)(1)(A)(i). [Notice the word “shall” is used to indicate that the deduction is mandatory, and not discretionary.]

The reason why churches enjoy this exceptional tax status is stated in IRS Publication 1828,

“Congress has enacted special tax laws applicable to churches, religious organizations, and ministers in recognition of their unique status in American society and of their rights guaranteed by the First Amendment of the Constitution of the United States. Churches and religious organizations are generally exempt from income tax and receive other favorable treatment under the tax law.”

Exhibit D

Gods Laws

Psalm 19:7-8, 10-11 "The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes . . . . More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great reward."

Psalm 119:97, 172 "O how love I thy law! it is my meditation all the day . . . . for all thy commandments are righteousness."

"And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." Mt 16:19. [Bind governments and all under government to legal obligation by oath, affirmation, or Judgment by the Church. See bind, next.]

"BIND....10. Law. To place under legal obligation to serve; indenture; as, to bind an apprentice." Webster's Collegiate Dictionary (1927), p. 103. [Emphasis added. So that the keys to the Kingdom of Heaven are: Dominion and Judgment solely by God's Law, which can only happen when you are born again and live in Christ.]

Biblical Law in Topical Order

Adultery — 7th C Genesis 1:26-28, 2:20-25, 6:1-13, 16:1-5, 19:4-8, 26:34-35, 34:14, Exodus 20:14, 21:7-11, 22:16-17, 19, 34:16, Leviticus 18:6-30, 19:20-22, 29, 20:10-21, 21:7, 9-10, 13-15, Deuteronomy 5:18, 7:1-5, 21:10-17, 22:13-30, 23:17-18, 24:1-5, 25:5-12, 27:20-23.

Agriculture See Clean and Unclean.

Animals, Kindness to Exodus 23:4-5,11-12, Deuteronomy 22:1-4, 6-7,10, 25:4, Leviticus 22:28.

Atonement, Day of Leviticus 16:29-31, 34, 23:26-32, Numbers 29:7-11. See Holy Days.

Bestiality Exodus 22:19, Leviticus 18:23, 20:15-16, Deuteronomy 27:21. See Adultery.

Blasphemy — 3rd C Exodus 20:7, 22:28, Leviticus 18:21, 19:12, 24:10-16, 23, Deuteronomy 5:11.

Blessings Obedience Genesis 22:15-18, 26:4-5, Leviticus 26:1-13, Deuteronomy 11:26-28, 28:1-14.

Blind Leviticus 19:14, Deuteronomy 27:18. See Poor.

Blood (Don't Eat) Genesis 9:4, Exodus 22:31, Leviticus 3:17, 17:10-16, 19:26. See Health.

Childrearing Genesis 18:19, 24:2-4, 33:5, 48:9, Numbers 30:3-5, Deuteronomy 4:9-10, 6:4-9, 20-25, 11:18-21. See Parents, Honor.

Cities of Refuge Numbers 35:11-12,15,34, Deuteronomy 19:1-13. See Government.

Clean and Unclean Genesis 7:1-2, Leviticus 11:1-47, 19:19, 23-25, 20:24-26, Deuteronomy 14:1-21, 22:9. See Health.

Clothing Leviticus 19:27-28, Numbers 15:37-41, Deuteronomy 22:5, 11-12. See Health.

Corners of Field See Gleanings.

Covet — 10th C Exodus 20:17, Deuteronomy 5:21, 23:24-25.

Cursings, Disobedience Genesis 3:16-19, Leviticus 26:14-46, Numbers 32:23, Deuteronomy 27:26, 28:15-68, 29:18-28.

Deaf Leviticus 19:14. See Poor.

Death Penalty Adultery: Leviticus 20:10, Deuteronomy 22:22-24, Bestiality: Exodus 22:19, Leviticus 20:15-16, Blasphemy: Leviticus 24:10-16, 23, Defying the Law: Numbers 15:30-31, Deuteronomy 17:12, Disobedient to Parents: Exodus 21:15, 17, Leviticus 20:9, Deuteronomy 21:18-21, Eating Fat or Blood: Leviticus 7:22-27, 17:10-16, False Prophets: Deuteronomy 13:1-18, 17:2-7, 18:20, Homosexuality: Leviticus 20:13, Idolatry: Exodus 22:20, Leviticus 20:1-6, Incest: Leviticus 20:11-12, 14, 17, 19-21, Kidnapping: Exodus 21:16, Murder: Genesis 9:5-6, Exodus 21:12-14, Leviticus 24:17,21, Rape: Deuteronomy 22:25-27, Sabbath Breaking: Exodus 35:2, Numbers 15:32-36, Sex during Menstruation: Leviticus 20:18, Wizards and Witches: Exodus 22:18, Leviticus 20:6, 27. See Government.

Divorce Leviticus 21:7, 22:13, Deuteronomy 24:1-4. See Adultery.

Enemy Exodus 23:4-5. See Poor.

False Prophets Deuteronomy 13:18, 17:2-7, 18:15-22.

Familiar Spirits See Occult.

Fat (Don't Eat) Leviticus 3:17, 7:22-27. See Health.

Fatherless (Orphans) Exodus 22:22-24, Deuteronomy 10:17-18, 14:28-29, 24:17-22, 26:12-15, 27:19. See Poor.

Firstborn See Firstfruits.

Firstfruits Exodus 13:2,11-16, 22:29-30, 23:19, 34:19-20, 26, Deuteronomy 15:19-23, 18:3-4, 26:1-11. See Tithing.

Firstlings See Firstfruits.

Fornication See Adultery.

Gleanings Leviticus 19:9-10, 23:22, Deuteronomy 24:19-22. See Poor.

Government Exodus 18:13-26, 19:5-6, 21:18-36, 22:1-15, 18-20, 23:2, 8, 35:2, Leviticus 6:1-5, 10:8-11, 19:15, 20:2-6, 26-27, 24:10-21, 23, Numbers 1:2-3, 11:11-17, 15:30-36, 26:2, 35:11-12, 15, 34, Deuteronomy 1:9-18, 7:6-8, 10:15, 13:5-11, 14:1-2, 16:18-20, 17:2-20, 18:20, 19:1-13, 20:1-20, 21:18-23, 24:16, 25:1-3, 27:9, 24.

Handicapped See Blind, Deaf.

Healing Exodus 15:26, 23:25, Deuteronomy 7:15. See Health.

Health Genesis 2:15-17, 7:1-2, 9:4, Exodus 22:31, 23:19, Leviticus 3:17, 7:22-27, 11:1-47, 12:1-8, 13:1-59, 14:33-57, 15:1-15, 17:10-16, 19:19, 23, 25-28, 20:24-26, 23:12-14, Numbers 15:37-41, Deuteronomy 14:1-21, 22:5, 9, 11-12. See Healing.

Holy Days Genesis 1:14, 14:18, Exodus 12:1-51, 13:3-10, 23:14-17, 34:18, 22-24, Leviticus 16:29-31, 34, 23:1-44, Numbers 9:1-14, 10:10, 28:11-31, 29:1-40, Deuteronomy 16:1-17.

Homosexuality Genesis 19:4-8, Leviticus 18:22, 20:13, Deuteronomy 23:17-18. See Adultery.

Idolatry — 1st, 2nd C Exodus 20:1-3, 4-6, 22-23, 22:20, 23:13, 24, 32-33, 34:12-15, 17,  Leviticus 17:7, 18:21, 19:4, 20:2-5, 26:1, Numbers 33:52, Deuteronomy 4:15-31, 5:6-10, 7:5, 25-26, 8:19-20, 11:16-17, 12:1-4, 29-32, 13:1-18, 16:21-22, 17:2-7, 18:9-14, 20-22, 27:15, 29:16-18, 24-27, 32:17.

Incest Leviticus 18:6-18, 20:11-12,14,17-21, Deuteronomy 27:20,22-23. See Adultery.

Ingathering, Feast of See Tabernacles, Feast of.

Inheritance Genesis 21:10-13, Numbers 27:1-11, 36:1-12,   Deuteronomy 21:15-17, 25:5-10. See Parents, Honor.

Interest See Usury.

Intermarriage See Interracial Marriage.

Interracial Marriage Genesis 6:1-13, 26:34-35, 34:14, Exodus 34:16, Deuteronomy 7:1-5. See Adultery.

Israel, Chosen People Exodus 19:5-6, Leviticus 20:26, Deuteronomy 7:6-8, 10:15, 14:1-2, 27:9. See Government.

Jubilee See Sabbatical Year.

Judges & Priestly Gvt Exodus 18:13-26, 23:2,8, Leviticus 10:8-11, 19:15, Numbers 11:11-17, Deuteronomy 1:9-18, 16:18-20, 17:8-13, 21:19, 25:1-2. See Government.

Kings, Duty of Deuteronomy 17:14-20. See Government.

Land Sabbath See Sabbatical Year.

Last Great Day See Tabernacles, Feast of.

Lie — 9th C Exodus 20:16, 23:1,7, Leviticus 6:1-5, 19:11-12, 16, Numbers 30:1-16, Deuteronomy 5:20, 19:15-21, 23:21-23.

Murder — 6th C Genesis 4:8-15, 23-24, 9:5-6, Exodus 20:13, 21:12-14, Leviticus 24:17-21, Numbers 35:11-34, Deuteronomy 5:17, 21:1-9, 27:25.

New Moons Numbers 10:10, 28:11-15. See Holy Days.

Obedience Deuteronomy 4:1-40, 44-46, 6:1-25, 7:1-26, 8:1-20, 27:10, 29:9, 33:1-4.

Occult Exodus 22:18, Leviticus 19:26,31, 20:1-6,27, Deuteronomy 18:9-14.

One Law Leviticus 24:22, Numbers 9:14, 15:14-16, 30.

Pagan Holidays Leviticus 18:2-5,26-30, 19:26, 20:22-23.

Parents, Honor — 5th C Genesis 6:4-9, 20-25, 9:20-27, 18:19, 21:10-13, 26:34-35, Exodus 20:12, 21:15,17, Leviticus 19:3, 32, 20:9, Numbers 27:1-11, 36:1-12, Deuteronomy 4:9-10, 5:16, 6:4-9, 20-25, 11:18-21, 21:15-21, 25:5-10, 27:16.

Passover & Feast of UB Exodus 12:1-51, 13:3-10, 23:15, 34:18, Leviticus 23:5-14, Numbers 9:1-14, 28:16-25, Deuteronomy 16:1-8,16. See Holy Days.

Penalties, Civil Exodus 21:18-36, 22:1-15, 18-20, 35:2, Leviticus 6:1-5, 20:2-6, 27, 24:10-21, 23, Numbers 15:30-36, Deuteronomy 13:5-11, 17:2-7, 12, 18:20, 19:11-13, 21:18-23, 24:16. 25:1-3, 27:24. See Government, Death Penalty.

Pentecost Exodus 23:16, 34:22, Leviticus 23:15-21, Numbers 28:26-31, Deuteronomy 16:9-12, 16. See Holy Days.

Pilgrimage Feasts See Three Times a Year.

Poor Exodus 22:21-24, 23:3-6, 9, Leviticus 19:9-10, 14, 17-18, 33-34, 23:22, Deuteronomy 1:17, 10:17-19, 14:28-29, 15:1-11, 22:8, 24:6,10-22, 26:12-15, 27:18-19.

Requirements Exodus 15:26, Leviticus 18:4-5, 26-30, 19:1-2, 37, 20:7, Deuteronomy 10:12-13, 26:16.

Sabbath — 4th C Genesis 2:1-3, Exodus 16:4-5, 23-35, 20:8-11, 23:12, 31:12-18, 34:21, 35:2-3, Leviticus 19:3, 30, 23:3, Numbers 15:32-36, 28:9-10, Deuteronomy 5:12-15. See Sabbatical Year, Holy Days.

Sabbatical Year Exodus 21:2-6, 23:10-11, Leviticus 25:1-24, Deuteronomy 15:1-14.

Safety Deuteronomy 22:8.

Sanitation & Cleanness Leviticus 12:1-8, 13:1-59, 14:33-57, 15:1-15, 24-33, Deuteronomy 23:12-14. See Health.

Servants Exodus 21:2-6, 20-21, 26-27, Leviticus 25:39-55, Deuteronomy 15:12-18, 23:15-16, 24:14.

Sickness See Healing.

Slaves See Servants.

Steal — 8th C Exodus 20:15, 21:16, 22:1-15,25-27, Leviticus 19:11, 13, 35-36, 25:35-38, Deuteronomy 5:19, 19:14, 22:1-4, 23:19-20, 24-25, 24:7, 25:13-16, 27:17

Strangers (Aliens) Exodus 22:21, 23:9, Leviticus 19:9-10, 33-34, 23:22, Deuteronomy 10:17-19, 14:28-29, 24:14-22, 26:12-15, 27:19. See Poor.

Swearing See Blasphemy.

Tabernacles, Feast of Exodus 23:16, 34:22, Leviticus 23:33-43, Numbers 29:12-40, Deuteronomy 16:16-17. See Holy Days.

Three Times a Year Exodus 23:14-17, 34:18,22-24, Deuteronomy 16:16-17. See Holy Days.

Tithing First: Genesis 14:18-20, 28:22, Leviticus 27:30-33, Numbers 18:21. See Firstfruits. Second: Deuteronomy 12:5-21, 14:22-27. See Holy Days. Third: Deuteronomy 14:28-29, 26:12-15. See Poor.

Trees, Kindness to Deuteronomy 20:19-20.

Trumpets, Day of Leviticus 23:23-25, Numbers 10:10, 29:1-6. See Holy Days.

Unleavened Bread, Feast See Passover & Feast of Unleavened Bread.

Usury Exodus 22:25-27, Leviticus 25:35-38, Deuteronomy 23:19-20. See Steal.

Vows Numbers 30:1-6, Deuteronomy 23:21-23. See Lie.

Warfare, Rules of Numbers 1:2-3, 26:2, Deuteronomy 20:1-20. See Government.

Weeks, Feast of See Pentecost.

Weights & Measures Leviticus 19:35-36, Deuteronomy 25:13-16. See Steal.

Widows Exodus 22:22-24, Deuteronomy 10:17-18, 14:28-29, 24:17-22, 26:12-15, 27:19. See Poor.

Witches & Wizards See Occult.

See Sabbatical Year for Year of Release,

"'For God has delegated to civil magistrates in place of parents the right to punish evil-doers " (1 Luther's Cat. Writings 79).

This Bible states that it is by the power of God that "kings reign and princes decree justice, and judges rule and preside" (Prov. 8:15-16). Since all authority originates and comes from God, it should be that all valid government be based upon God's laws. When officers or judges in authority do not exercise that authority for its designated purpose, the obligation to them would consequently ceases to exist.

Exhibit E

Powers

"INHERENT POWER. An authority possessed without being derived from another. It is a right, ability, or faculty of doing a thing, without receiving that right, ability, or faculty from another" Bouvier's Law Dictionary(1859), vol. I, p. 633.

"INHERENT POWERS. Those which are enjoyed by the possessors of natural right, without having been received from another [natural person]. Such are the powers of a people to establish a form of government, of a father to control his children. Some of these are regulated by and restricted in their use by law, but are not technically considered in the law as powers." Bouvier's Law Dictionary, "Power," p. 2646. [The diligent exercise of a Common right is an inherent Power in the Bondman of Christ because He owes its existance to God, and not man.]

"Now the true Church by the power it hath received from Christ can gather itself together when, and as often as, it pleaseth. The company of believers have power to gather themselves together for their mutual good, instruction, preservation, edification, and for the avoiding or preventing of evil, and that without the consent or authority of any extrinsical and foreign power whatsoever.

Rex non debet esse sub homine sed sub Deo et lege -- The king should not be under the authority of man, but of God and Law" Bouvier's Law Dictionary, 'Maxim," p. 2161. [The Good and Lawful Bondman of Christ is judged of no man, but justified by God and his Son, Jesus Christ]

"Nemo militans Deo implicetur secularibis negotiis--No man warring for God should be troubled by secular business." Bouvier's Law Dictionary(1914), "Maxim," p. 2147.

"Forma legalis forma essentialis -Legal form is essential form, "Bouvier's Law Dictionary(1859), "Maxim," vol. 2, p. 129. [You must be called by your Bondman Appellation to stand in Law. Any thing other than Your True Character is secular and You are not required to answer or respond in their venue.]

"Forma non observata, infertur adnullatio actus -When form is not observed, a nullity of the act is inferred." Bouvier's Law Dictionary(1859), vol. 2, p. 129. [If legal form is not followed, no Lawful act can be inferred which binds the Good and Lawful Bondman to answer.]

"Eadem mens praesumitur regis quae est juris et quae esse debet, praesertim in dubiis--The mind of the sovereign is presumed to be coincident with that of the law, and with that which ought to be, especially in ambiguous matters." Bouvier's Law Dictionary(1914), "Maxim," p. 2132.