“Rights” to “Poopapocalypse” in President Obama’s atheist / secular”world as it should be”.

In the Judeo-Christian worldview human rights are the result of the truth that man is created in the image of God i.e the IMAGO DEI.

This image of God in man is to be respected and places value on all human beings.

The IMAGO DEI leads to concepts such as the right to life, property, fair treatment etc. Human rights are therefore consistent with God’s law.

For those with the the illogical atheist / secular world view human rights are derived from human desires for pleasure and avoidance of pain i.e a type of utilitarianism which serves the purpose of the powerful.

In this illogical and depraved atheist / secular world view which President Obama and LGBT activist Maurice Tomlinson apparently hold there is a right to buggery and “Poopapocalypse”

 

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http://www.huffingtonpost.com/entry/heres-one-thing-you-need-to-remember-if-youre-having-anal-sex_5672c0bfe4b0dfd4bcc0b77f

Here’s One Thing You Need To Remember If You’re Having Anal Sex
“Poopapocalypse” is a real thing, people.
12/17/2015 11:38 am ET | Updated 2 days ago
Noah Michelson
Voices Editorial Director, The Huffington Post

It’s no secret that sex sells, but trying to find honest and authentic stories about what sex and relationships are really like can sometimes feel like a challenge.
Thankfully there are people like The Heart’s Kaitlyn Prest and Samara Breger. If you don’t know, The Heart is the hit podcast on the Radiotopia network that documents the most intimate, joyful, unusual and crushing moments of human relationships.
For the latest episode of the HuffPost Love+Sex Podcast, host Noah Michelson (this week flying solo without co-host Carina Kolodny) invited Prest and Breger to chat about how they’ve turned The Heart into a thriving community of fans who can’t get enough of how the show uses humor and smarts to elicit personal experiences from their subjects. He also asked them to weigh in on some intimate questions sent in by listeners, including one man who wanted to know what to do if he faced a “poopapocalypse” while engaging in anal sex.
“If you’re having regular anal sex there’s a pretty high chance that’s going to happen,” Berger notes. “Be a sport… you know that you’re around the butt and sexual fluids happen. In this scenario, poop is your sexual fluid. So, just clean it up like you would anything else and know that the person who is bottoming did not decide to poop everywhere. It happens… just be nice about it.”
To hear more advice about anal sex — including what you should do if your mom suddenly starts dating again and wants you to explain the in’s and out’s of how to do it — and other questions about texting hook ups, STIs and more, check out the podcast:

 

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http://www.jamaicaobserver.com/columns/Where-do-human-rights-come-from-_45889

Where do human rights come from?

Helene Coley Nicholson

Thursday, December 17, 2015 6 Comments

Online responses to my column last week were very interesting. News broke that the new Governor of Kentucky Matt Bevin, who was inaugurated into office last Tuesday, had announced his intention to issue an executive order to protect Kim Davis — the county clerk who was sent to jail for refusing to issue marrage licences to same-sex couples — and other conscientious objectors in that state. The development was hailed a political victory snatched from the jaws of judicial defeat.

Comments on the column ranged from encouraging and appreciative to questioning and condemnatory. No matter the comment, the result has been positive prompting, as it did, ongoing conversations about human rights. The discussion spilled over to social media and became quite philosophical with questions such as, “What are human rights?” and “Where do they come from?”

According to the United Nations Office of the High Commissioner for Human Rights: “Human rights are rights inherent to all human beings, whatever our nationality, place of residence, sex, national or ethnic origin, colour, religion, language, or any other status. We are all equally entitled to our human rights without discrimination. These rights are all interrelated, interdependent and indivisible.”
While this definition suggests some underlying principles of human rights, it still does not answer the question: “What are human rights?” To understand the specific rights that humans have by virtue of being human, one has to first understand the purpose of those rights and where they come from.

Theists (people who believe in God) and secularists (who believe religious considerations have no place in determining public policy and law) agree that human rights are universal and inalienable, that is, they are the same everywhere, for everyone, regardless of time or geographic space. These are objective, not subjective concepts.

It is, therefore, argued that human rights must come from somewhere or something which transcends human beings. Historically, human rights are the products of a theistic world view, that is, a belief in God and how one sees and interprets the world. If there is no God, there is nothing, except ourselves, to use as a measure of what is morally right or wrong. Human rights would, therefore, be socially determined; not because they are good or bad, but because might is right, whether this might is of the State or military, or is economic or political.

Local and international human rights laws and norms continue to be based on theistic views of the world. This includes the United Nations Universal Declaration of Human Rights, the United Nations Covenant on Civil and Political Rights, and the United Nations Covenant on Economic, Cultural and Social Rights. The rights enumerated by these documents, and mirrored in the language of the Jamaican Constitution, protect all human beings everywhere.

On the theistic view, human rights are not granted by and cannot be taken away by governments, laws and constitutions. What courts decide is, therefore, not the final arbiter of what is law. This thought is hardly new and not as anarchical as some may think.

The international community and international law have long recognised the possibility of immoral laws and the duty of the citizen to disobey. One just has to consider Nazi Germany, apartheid South Africa, and the transatlantic slave trade.

Henry David Thoreau, in his book

Civil Disobedience, Solitude & Life Without Principle, questioned: “Must the citizen ever for a moment, or in the least degree, resign his conscience, then? I think that we should be men first, and subjects afterward. It is not desirable to cultivate a respect for the law, so much as for the right.”

Martin Luther King Jr wrote: “One has a moral responsibility to disobey unjust laws.” Inescapably, there are times when, in order to do the right thing morally, laws must be broken.

Recent developments in the US, Canada, England, and Europe demonstrate how secular approaches to human rights have diminished the fundamental rights and freedoms of people of faith and conscience. Recognising the threat, the Parliamentary Assembly of the Council of Europe earlier this year adopted a resolution to tackle intolerance and discrimination against Christians in Europe. Among other things, the resolution called for measures to be taken to ensure effective enjoyment of freedom of religion in Europe. Focusing on Christianity, the resolution stated:

• that measures should be taken to ensure the effective enjoyment of freedom of religion in Europe;

• that freedom of conscience in the workplace must be upheld;

• that the right of parents to provide their children with an education in conformity with their religious or philosophical convictions must be safeguarded;

• that Christians must be enabled to fully participate in public life;

• that freedom of assembly must be protected;

• that the fundamental right to freedom of expression must be protected;

• that the use of and incitement to violence must be publicly condemned and effectively investigated; and

• that the media should be encouraged to avoid negative stereotyping

Intolerance of religion, God, public and private dissent highlights the conflict between secularism and theism.

Eminent jurist, judge and politician, Sir William Blackstone, who wrote the seminal

Commentaries on the Laws of England, said: “God’s law, the law of nature, is binding all over the globe, in all countries, and at all times. No human laws are of any validity if contrary to this; and such of them as are valid derive all their force and all their authority, mediately or immediately, from this original.” For Blackstone, God created us in His image and gave us His laws, which are the basis of all human rights. It is because we are created in His image that we have these inalienable rights which protect our dignity as human beings. Such are the source and purpose of human rights.

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