Wednesday, February 3, 2021

Exodus 18:1-20:23

 Exodus 18:1-20:23

Jethro Visits Moses

18 Now Jethro, the priest of Midian and father-in-law of Moses, heard of everything God had done for Moses and for his people Israel, and how the Lord had brought Israel out of Egypt.

After Moses had sent away his wife Zipporah, his father-in-law Jethro received her and her two sons. One son was named Gershom,[a] for Moses said, “I have become a foreigner in a foreign land”; and the other was named Eliezer,[b] for he said, “My father’s God was my helper; he saved me from the sword of Pharaoh.”

Jethro, Moses’ father-in-law, together with Moses’ sons and wife, came to him in the wilderness, where he was camped near the mountain of God. Jethro had sent word to him, “I, your father-in-law Jethro, am coming to you with your wife and her two sons.”

So Moses went out to meet his father-in-law and bowed down and kissed him. They greeted each other and then went into the tent. Moses told his father-in-law about everything the Lord had done to Pharaoh and the Egyptians for Israel’s sake and about all the hardships they had met along the way and how the Lord had saved them.

Jethro was delighted to hear about all the good things the Lord had done for Israel in rescuing them from the hand of the Egyptians. 10 He said, “Praise be to the Lord, who rescued you from the hand of the Egyptians and of Pharaoh, and who rescued the people from the hand of the Egyptians. 11 Now I know that the Lord is greater than all other gods, for he did this to those who had treated Israel arrogantly.” 12 Then Jethro, Moses’ father-in-law, brought a burnt offering and other sacrifices to God, and Aaron came with all the elders of Israel to eat a meal with Moses’ father-in-law in the presence of God.

13 The next day Moses took his seat to serve as judge for the people, and they stood around him from morning till evening. 14 When his father-in-law saw all that Moses was doing for the people, he said, “What is this you are doing for the people? Why do you alone sit as judge, while all these people stand around you from morning till evening?”

15 Moses answered him, “Because the people come to me to seek God’s will. 16 Whenever they have a dispute, it is brought to me, and I decide between the parties and inform them of God’s decrees and instructions.”

17 Moses’ father-in-law replied, “What you are doing is not good. 18 You and these people who come to you will only wear yourselves out. The work is too heavy for you; you cannot handle it alone. 19 Listen now to me and I will give you some advice, and may God be with you. You must be the people’s representative before God and bring their disputes to him. 20 Teach them his decrees and instructions, and show them the way they are to live and how they are to behave. 21 But select capable men from all the people—men who fear God, trustworthy men who hate dishonest gain—and appoint them as officials over thousands, hundreds, fifties and tens. 22 Have them serve as judges for the people at all times, but have them bring every difficult case to you; the simple cases they can decide themselves. That will make your load lighter, because they will share it with you. 23 If you do this and God so commands, you will be able to stand the strain, and all these people will go home satisfied.”

24 Moses listened to his father-in-law and did everything he said. 25 He chose capable men from all Israel and made them leaders of the people, officials over thousands, hundreds, fifties and tens. 26 They served as judges for the people at all times. The difficult cases they brought to Moses, but the simple ones they decided themselves.

27 Then Moses sent his father-in-law on his way, and Jethro returned to his own country.

At Mount Sinai

19 On the first day of the third month after the Israelites left Egypt—on that very day—they came to the Desert of Sinai. After they set out from Rephidim, they entered the Desert of Sinai, and Israel camped there in the desert in front of the mountain.

Then Moses went up to God, and the Lord called to him from the mountain and said, “This is what you are to say to the descendants of Jacob and what you are to tell the people of Israel: ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you[c] will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.”

So Moses went back and summoned the elders of the people and set before them all the words the Lord had commanded him to speak. The people all responded together, “We will do everything the Lord has said.” So Moses brought their answer back to the Lord.

The Lord said to Moses, “I am going to come to you in a dense cloud, so that the people will hear me speaking with you and will always put their trust in you.” Then Moses told the Lord what the people had said.

10 And the Lord said to Moses, “Go to the people and consecrate them today and tomorrow. Have them wash their clothes 11 and be ready by the third day, because on that day the Lord will come down on Mount Sinai in the sight of all the people. 12 Put limits for the people around the mountain and tell them, ‘Be careful that you do not approach the mountain or touch the foot of it. Whoever touches the mountain is to be put to death. 13 They are to be stoned or shot with arrows; not a hand is to be laid on them. No person or animal shall be permitted to live.’ Only when the ram’s horn sounds a long blast may they approach the mountain.”

14 After Moses had gone down the mountain to the people, he consecrated them, and they washed their clothes. 15 Then he said to the people, “Prepare yourselves for the third day. Abstain from sexual relations.”

16 On the morning of the third day there was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast. Everyone in the camp trembled. 17 Then Moses led the people out of the camp to meet with God, and they stood at the foot of the mountain. 18 Mount Sinai was covered with smoke, because the Lord descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountain[d] trembled violently. 19 As the sound of the trumpet grew louder and louder, Moses spoke and the voice of God answered him.[e]

20 The Lord descended to the top of Mount Sinai and called Moses to the top of the mountain. So Moses went up 21 and the Lord said to him, “Go down and warn the people so they do not force their way through to see the Lord and many of them perish. 22 Even the priests, who approach the Lord, must consecrate themselves, or the Lord will break out against them.”

23 Moses said to the Lord, “The people cannot come up Mount Sinai, because you yourself warned us, ‘Put limits around the mountain and set it apart as holy.’”

24 The Lord replied, “Go down and bring Aaron up with you. But the priests and the people must not force their way through to come up to the Lord, or he will break out against them.”

25 So Moses went down to the people and told them.

The Ten Commandments

20 And God spoke all these words:

“I am the Lord your God, who brought you out of Egypt, out of the land of slavery.

“You shall have no other gods before[f] me.

“You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments.

“You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name.

“Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, 10 but the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns. 11 For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.

12 “Honor your father and your mother, so that you may live long in the land the Lord your God is giving you.

13 “You shall not murder.

14 “You shall not commit adultery.

15 “You shall not steal.

16 “You shall not give false testimony against your neighbor.

17 “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.”

18 When the people saw the thunder and lightning and heard the trumpet and saw the mountain in smoke, they trembled with fear. They stayed at a distance 19 and said to Moses, “Speak to us yourself and we will listen. But do not have God speak to us or we will die.”

20 Moses said to the people, “Do not be afraid. God has come to test you, so that the fear of God will be with you to keep you from sinning.”

21 The people remained at a distance, while Moses approached the thick darkness where God was.

Idols and Altars

22 Then the Lord said to Moses, “Tell the Israelites this: ‘You have seen for yourselves that I have spoken to you from heaven: 23 Do not make any gods to be alongside me; do not make for yourselves gods of silver or gods of gold.

Footnotes

  1. Exodus 18:3 Gershom sounds like the Hebrew for a foreigner there.
  2. Exodus 18:4 Eliezer means my God is helper.
  3. Exodus 19:6 Or possession, for the whole earth is mine. You
  4. Exodus 19:18 Most Hebrew manuscripts; a few Hebrew manuscripts and Septuagint and all the people
  5. Exodus 19:19 Or and God answered him with thunder
  6. Exodus 20:3 Or besides

Wednesday, January 27, 2021

The historical existence of the Garden of Eden

 

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YOU ASK THE QUESTIONS
The historical existence of the Garden of Eden (Genesis 2:4-3:24) remains a mystery. The Hebrew text depicts the Judaic deity, Adam, Eve, and the villainous Serpent interacting within an intimate setting—Adam and Eve hearing God’s footsteps as he strolled through the Garden, then hiding from his sight, the Deity’s multiple conversations with the first man and woman, and the Serpent’s face-to-face dialogue with Eve. Yet the notion of imminent proximity is contradicted by geographical data in the same passage.

Eden’s sole river branches into four tributaries whose localities are verified by later Old Testament passages. The river Pishon winds through Havilah, which is Arabia; the Gihon river meanders through the land of Cush, the Hebrew word for Ethiopia; the Tigris flows east of the Assyrian religious capital at Asshur, and the renowned Euphrates courses through Babylonia. The circumstance is further confounded by the fact that the Arabian Pishon and Ethiopian Gihon rivers are never mentioned again in the Bible. And here lies the mystery: How did the characters in the Garden of Eden manage to remain visible and audible while simultaneously occupying terrain that spans 1000 miles? And how did two enigmatic rivers, the Pishon and Gihon, spontaneously materialize in Eden?
 

​The answer has been visible in plain sight since Genesis was written. To see it we must first relinquish our modern, science-oriented mindset and embrace the cognitive worldview of the Genesis authors. The Old Testament recounts that during the Babylonian subjugation (586-538 BC) Jewish sages were conscripted into the entourage of vanquishing King Nebuchadnezzar II and his successors. There, Judaic neophytes were then indoctrinated with the most revered Mesopotamian astrological tenet—that the starry sky embodied hallowed “Heavenly Writing” that imparted unassailable truth through pictorial and literary wordplay embedded in the constellation’s images and titles.

Archaeoastronomist John McHugh translates the Hallowed Heavenly Writings of the ancient astronomers to introduce us to a Garden constellation whose titles render: “Steppe-land” (Eden in Hebrew), “Asshur,” “Cush,” and “Serpent” alongside the terms “River Pishon” and “River Gihon.” Situated beside the stellar Garden was a “Man” (Adam in Hebrew) and “Woman” constellation. Southwest of the stellar Garden hovers a constellation-god whose Sumerian sobriquet rendered “He-Will-Be,” or Yahweh in Hebrew, the personal name of the Hebraic deity. When plotted on a star map it becomes evident that all of the “Garden of Eden” legend’s actors and geographic landmarks lie in close proximity while simultaneously defining earthly localities separated by a thousand miles—a situation that perfectly mirrors their interrelationship in Genesis.

John McHughJohn McHugh earned a Master’s degree from Brigham Young University (Provo, Utah, USA) with a dual emphasis on Near Eastern and Native American Archaeology (1999). He has extensive archaeological excavation and survey experience throughout Syria, Jordan, and the American Southwest. He specializes in Near Eastern and Native American archaeoastronomy as well as American Indian rock art and possesses reading knowledge of Sumerian, Akkadian, Ugaritic, Biblical Hebrew, Aramaic, Greek, and Qur’anic Arabic. John is the lead archaeologist for the Utah Cultural Astronomy Project, which is committed to exposing and celebrating the wealth of scientific wisdom embedded in the religious cosmologies of Ancestral Puebloan peoples and their modern Puebloan descendants.  His current book, The Celestial Code of Scriptures (Monkfish Publishing), will appear in Autumn, 2021.
 

3 Nephi 17

 CHAPTER 17

Jesus directs the people to ponder His words and pray for understanding—He heals their sick—He prays for the people, using language that cannot be written—Angels minister to and fire encircles their little ones. About A.D. 34.

Behold, now it came to pass that when Jesus had spoken these words he looked round about again on the multitude, and he said unto them: Behold, my atime is at hand.

aperceive that ye are weak, that ye cannot bunderstand all my words which I am commanded of the Father to speak unto you at this time.

Therefore, go ye unto your homes, and aponder upon the things which I have said, and ask of the Father, in my name, that ye may understand, and bprepare your minds for the cmorrow, and I come unto you again.

But now I ago unto the Father, and also to bshow myself unto the lost tribes of Israel, for they are not clost unto the Father, for he knoweth whither he hath taken them.

And it came to pass that when Jesus had thus spoken, he cast his eyes round about again on the multitude, and beheld they were ain tears, and did look steadfastly upon him as if they would ask him to tarry a little longer with them.

And he said unto them: Behold, my bowels are filled with acompassion towards you.

Have ye any that are asick among you? Bring them hither. Have ye any that are lame, or blind, or halt, or maimed, or bleprous, or that are withered, or that are deaf, or that are afflicted in any manner? Bring them hither and I will cheal them, for I have compassion upon you; my bowels are filled with mercy.

For I perceive that ye desire that I should show unto you what I have done unto your brethren at Jerusalem, for I see that your afaith is bsufficient that I should heal you.

And it came to pass that when he had thus spoken, all the multitude, with one accord, did go forth with their sick and their afflicted, and their lame, and with their ablind, and with their dumb, and with all them that were afflicted in any manner; and he did heal them every one as they were brought forth unto him.

10 And they did all, both they who had been healed and they who were whole, bow down at his feet, and did worship him; and as many as could come for the multitude did akiss his feet, insomuch that they did bathe his feet with their tears.

11 And it came to pass that he commanded that their alittle children should be brought.

12 So they brought their little children and set them down upon the ground round about him, and Jesus stood in the midst; and the multitude gave way till they had all been brought unto him.

13 And it came to pass that when they had all been brought, and Jesus stood in the midst, he commanded the multitude that they should akneel down upon the ground.

14 And it came to pass that when they had knelt upon the ground, Jesus groaned within himself, and said: Father, I am atroubled because of the wickedness of the people of the house of Israel.

15 And when he had said these words, he himself also aknelt upon the earth; and behold he bprayed unto the Father, and the things which he prayed cannot be written, and the multitude did bear record who heard him.

16 And after this manner do they bear record: The aeye hath never seen, neither hath the ear heard, before, so great and marvelous things as we saw and heard Jesus speak unto the Father;

17 And no atongue can speak, neither can there be written by any man, neither can the hearts of men conceive so great and marvelous things as we both saw and heard Jesus speak; and no one can conceive of the joy which filled our souls at the time we heard him pray for us unto the Father.

18 And it came to pass that when Jesus had made an end of praying unto the Father, he arose; but so great was the ajoy of the multitude that they were overcome.

19 And it came to pass that Jesus spake unto them, and bade them arise.

20 And they arose from the earth, and he said unto them: Blessed are ye because of your faith. And anow behold, my joy is full.

21 And when he had said these words, he awept, and the multitude bare record of it, and he took their little children, one by one, and bblessed them, and prayed unto the Father for them.

22 And when he had done this he wept again;

23 And he spake unto the multitude, and said unto them: Behold your little ones.

24 And as they looked to behold they cast their eyes towards heaven, and they saw the heavens open, and they saw angels descending out of heaven as it were in the midst of fire; and they came down and aencircled those little ones about, and they were encircled about with fire; and the angels did minister unto them.

25 And the multitude did see and ahear and bear record; and they know that their record is true for they all of them did see and hear, every man for himself; and they were in number about two thousand and five hundred souls; and they did consist of men, women, and children.

Our Father, Our Identity Fr. Hugh Barbour, O. Praem.

 

Our Father, Our Identity

Fr. Hugh Barbour, O. Praem.

No one needs to point out that we live in an age of “identity” politics, of questions of sex and what is called “gender.” In our Congress there is even a move to eliminate the names father, mother, son, and daughter in favor of generic expressions that indicate little of a human identity rooted in nature.

Well, fortunately for us, should we have any doubts about how to think and speak about who we are, we have the permanently normative language of divine revelation to guide us. We know that from the beginning we were created in the image and likeness of God. The sacred scriptures tell us that he is more than simply our Creator and Maker; he desires to be called our Father and even, in his Son made one of us by his incarnation, our Friend.

Pay attention to the Nicene Creed we recite at Holy Mass on Sundays and solemnities. We profess that the God is the “Father Almighty,” and that in the unity of one godhead he has a Son, who was “begotten before all ages, God from God, Light from light, True God from true God.”

So we believe that deep in the deepest heart of reality there is an eternal Father who perpetually begets his Son, and calls him his Son, and takes such a delight in him as his beloved, that his happiness consists in a third Person, the Holy Spirit, in whom he and his Son love each other and everything else...

Hello Timor, Illuminating Imagination: Awakening Your Creativity

 Hello Timor,


Illuminating Imagination: Awakening Your Creativity
 
To be authentically creative is a medicine for the Soul. In the world of today, each of us yearns for quality contact, inside ourselves and outside with others. Imagination ignites both curiosity and creativity. 

In my New Work, I have developed a method of boosting our “Imaginal Intelligence.” Yes, in addition to increasing your intellectual and emotional intelligence, you have the ability to enhance your imaginal intelligence, “IQ4.” In doing so, your moods lift, creativity ignites, immunity strengthens. Your heart opens, a smile returns, and your relationships with Self and Others again blossom.

Tomorrow, join me in a free 40-minute webinar, to learn about "Imaginal Intelligence" and what it means for you. I will reveal the three-step process I have developed which utilizes the Imagination Matrix to illuminate imagination and awaken creativity. There will also be a live demonstration that will show how to use this process for yourself.

This will be a live demonstration of tending a dream tomorrow on January 14th, at 12PM PST!

In the dreamtime,

Steve

Watch Live on Facebook

Watch Live on Facebook Dream Tending Discussion Group Group: https://www.facebook.com/groups/dreamtendingdiscussiongroup/

Watch Live on Zoom Webinar
When: Jan 14, 2021 12:00 PM Pacific Time (US and Canada) 
Register in advance for this webinar:
https://us02web.zoom.us/webinar/register/WN_pWXOF5JPR3Kg9o6gBQcsKg
After registering, you will receive a confirmation email containing information about joining the webinar.

Hi Timor, Life is precious, and I'm so thankful that friends like you agree

 

Hi Timor,

Life is precious, and I'm so thankful that friends like you agree. What an amazing gift that God is using our Option Ultrasound program to reveal life to moms considering abortion so that they can choose life.

In case you don't know, Option Ultrasound is a donor-funded program that equips pregnancy resource centers with ultrasound machines and nurses' sonography training, as well as defends and protects the sanctity of human life. When mothers can see their babies, their hearts are softened, and minds changed!

In fact, more than 54% of abortion-minded women who receive counseling and an ultrasound choose life! Isn't that amazing?!

God has called us to an incredible work to speak for those who cannot speak for themselves. I'm humbled and grateful for this effort and for the thousands of individuals like you who make it possible. It all comes down to one thing — the life of a precious baby saved.

"I had already decided that an abortion would be the answer for me. I couldn't imagine where I would live or how I could support a baby financially. I went to a pregnancy medical clinic for a free ultrasound to see how far along I was. What an amazing experience. My baby was so big! I was 14 weeks along, and I could see every part of her ... hands and feet and her sweet little face. My heart was totally turned towards this little girl that was growing inside of me." — Kaitlin*

Timor, Kaitlin chose life for her child. This is the life-saving impact only possible because of friends like you. It is through your support that women facing unplanned pregnancies are experiencing God's grace and hope.

Thank you for revealing life so mothers like Kaitlin can choose life. It's encouraging to know that there are so many caring, God-fearing people — like you — who believe in the sanctity of life.

I appreciate you, Timor.

Blessings,

Jim Daly
President, Focus on the Family

*Name changed to protect identity

Focus on the Family
8605 Explorer Dr., Colorado Springs, CO 80920
1-800-A-FAMILY (232-6459)

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2021 is not better

 


Leon Trotsky My Life Preface to the Norwegian Edition

 

Leon Trotsky

My Life


Preface to the
Norwegian Edition

(October 1, 1935)


Source: Leon Trotsky, Mitt Liv, Tiden, Oslo 1935.
Translation: Frans-Arne Stylegar.
HTML Markup: Jonas Holmgren.
Proofreader: Einde O’Callaghan.
Public Domain: Marxists Internet Archive (2007). You may freely copy, distribute, display and perform this work; as well as make derivative and commercial works. Please credit Marxists Internet Archive as your source.


I write these lines in Norway or, more specifically, in the community hospital in Oslo. A surprising chapter! One can often predict great historical events, but it is difficult to predict one’s own destiny. I recollect one situation: After the French government had expelled me from France to Spain because of my insufficient patriotic enthusiasm for the tsar and the Entente, I was without any reason whatsoever arrested by the government of Alfons XIII; as I lay on the bench in Madrid’s “model” prison I asked myself, laughing: how and why had I ended up here? A surprising chapter! But the serious answer is: However capricious the course of my personal life may seem, in the final instance it is shaped under the influence of weighty historical factors such as war, revolution and counter-revolution. One has to accept one’s destiny as it is being forged by the hammer of history ... And it is no exaggeration when I say that with a book in hand I felt just as confident as a year or a year and a half later in the Smolny or the Kremlin.

Almost twenty years have passed since then: quite a period in a single person’s life – especially when one considers that those very two decades have been filled with huge happenings in the history of the whole of humanity. But through all vicissitudes and upheavals I have happily managed to keep my inclination and readiness to laugh at the annoyances of my personal life intact. And the fact that I now, as the 18th anniversary of the October revolution approaches, lie ill in the Norwegian capital, can least of all make me feel “offended” by the course of history or delude me into complaining about my personal lot. True, the transition from the present, definitively bankrupt social system to a new and more harmonious one is much slower than I had believed and wished for; the conservatism and gullibility of the masses, the dullness and treason of their leaders has thrown humanity backward and is demanding innumerable further sacrifices – but the victory of the new society is certain, and that is the main point. Fais ce que doit, advienne que pourra ... [Do what you have to, come what may ...]

* * *

My first exile was so short (October 1903-February 1905) that it barely qualifies as an exile at all: between two periods of underground work, between two prison terms and two banishments in Tsarist Russia, a young revolutionary simply spent one and a half years in Western Europe, where from a circle of seasoned émigrés from two generations (Plekhanov and Axelrod, Lenin and Martov) he learnt Marxism and revolutionary politics.

My second exile lasted for ten years. It coincided with the dark and deep reactionary retreat between the two Russian revolutions (1905 and 1917). The latter phase of this exile stretches into the war years with their chauvinistic divisions and poisonings, which werre a major setback for the world proletariat.

My third exile began in January 1929, following a year of internal exile in Central Asia, and has now lasted for almost seven years. This period is characterised by the terrible sharpening of capitalist contradictions all over the world, by the growth and advance of fascism, by the heavy losses of the European proletariat (Germany, Austria, Spain). There is nothing accidental about these parallels between the periodisation of my personal life and that of history’s development. The destiny of many revolutionary generations, not only in Russia but in every country that has experienced major social upheavals has followed this curve: from prison and exile to power, and from power to prison and exile.

But this inevitably raises one objection: In the Soviet Union the counter-revolution has, after all, not been victorious; there the present social development is taking place on the basis created by the October revolution. But it was from this very same Soviet Union, which the author of this book had helped create, that he had to leave for his third exile. How can he explain this contradiction?

There is nothing enigmatic about it. The capitalist counter-revolution has not succeeded in the Soviet Union, that is true enough. Only very short-sighted people or those directly involved can overlook the deep degeneration which the party that carried through the victorious October revolution and the state that the victorious working class created have undergone during the last ten or twelve years. Over the Soviet state a bureacracy now rules. It has collected in its own hands unlimited power and innumerable material privileges. Incidentally, it would have been very instructive to calculate the part of the national income being devoured by the ruling, privileged caste; but these statistics belong to the great state secrets. As it definitively freed itself from the control of the masses and rose up above the community of a working class declared incapable of managing their own affairs, the bureaucracy unavoidably had to crystallise from its own ranks a chief arbitrator, a sealer of destinies, an absolute and infallible “leader”. In this thoroughly byzantine ideology the bureaucracy’s demand to play the role of the eternal, irremovable and well-paid legal guardian of the people finds its highest (more properly: lowest) expression. But this enlightened absolutism has nothing in common, and cannot have anything in common with a workers’ state, not to mention with “the classless, socialist society”.

The technical, economic and cultural conquests of the Soviet state are indeed magnificent. This is an indisputable fact. These results were accomplished through the nationalisation of the means of production and the heroic sacrifices of the working masses. But only the so-called “friends of the Soviet Union” (in reality the friends of the bureaucratic Soviet chiefs) can believe that socialist construction must rely on personal dictatorship, on a regime of bureaucratic irresponsibility, and on the merciless oppression of the thought and criticism of the advanced workers. In reality the Bonapartist arbitrariness, which follows from the struggle of the bureacracy to keep its position, is steadily coming into stronger and sharper conflict with the conditions neccessary for the construction of the new society. Through its sense of untenability of its own position against the mass of the people, which economically and culturally is becoming progressively stronger, the bureaucracy has introduced into its own circles a system of reciprocal assurance and mercilessly condemns anybody who dares doubt that its usurped privileges are of divine ..., nay, of “revolutionary” origin. Thus the furious oppression of the tens of thousands of older and younger revolutionaries who remain faithful to the banner of the October revolution. In this sense I can say that my third exile parallels the deep bureaucratic reaction in the Soviet Union.

Only a few days ago Le Temps, the leading organ of the French bourgeoisie, wrote on the occasion of the reintroduction of military ranks in the Red Army: “The outer change is one of the characteristics of the thoroughgoing changes currently taking place in the whole Soviet Union. The newly secured regime is starting to take solid shape. Revolutionary habits and customs are retreating, in the family as well as in society, before values and practices that still dominate in the so-called capitalist countries. The Soviets are getting more and more bourgeois (les sovjets s’embourgeoisent)” (Le Temps, September 25, 1935). This statement from a serious, careful and thoroughly conservative paper needs no comment. Statements like this occur by the thousand. They show incontestably that the bourgeois degeneration among the heads of Soviet society has advanced very far. At the same time they prove that the further development of the Soviet Union is unthinkable without freeing the socialist base of society of its bourgeois-bureaucratic and bonapartist superstructure. Here, in a few words, is the reason for my third exile ...

For four and a half year I lived with my wife, my steady comrade-in-arms and travel-mate, in Turkey on the island of Prinkipo; then two years in France; and finally the last months in Norway.

* * *

Before finishing this preface I cannot avoid mentioning that my stay at Ullevål hospital has given me an unexpected and rare opportunity to meet a particular category of Norwegians: doctors, nurses, female and male nursing students. In all these people I have encountered nothing but attentiveness, compassion, and straightforward, sincere humanity. I will forever remember and cherish my stay at Ullevål hospital.

On the table where I am writing these lines lies one of the hospital’s bibles in Norwegian. Thirty-seven years ago I had on my table in the solitary cell of Odessa prison – I had not yet reached my twentieth birthday – the same book written in different European languages. By comparing the parallel texts I practiced linguistics – the style of the gospel and the conciseness of the translations make the learning of foreign languages easier. Unfortunately, I cannot promise anybody that my new encounter with the old and well-known book will contribute to the salvation of my soul. But reading the Norwegian bible text can nonetheless help me learning the language of the country which has offered me its hospitality, and whose literature I already in younger years learnt to treasure and love.

 

Oslo Community Hospital
October 1, 1935
L. Trotsky

Infinity