How Charity Cooled in England: Notes on the English Poor Laws

Practical example of English Poor laws under Elizabeth I

 

1) On one occasion, I was watching Ítalo Lorenzon's YouTube channel, Ligando os Pontos. He made the following criticism of the Welfare State: it kills charity. If the destitute have a right to demand from the State to have their plight remedied, they will feel more ungrateful and disconnected from the community on which they depend. At this point, they cease to be an "ubogi" and become a "biedny," living according to the dictates of matter, at the mercy of the present day. In this sense, they become more of a soldier of the revolution, in the Germanic sense of the term, as they have nothing to lose except the reason to preserve what is convenient and dissociated from the truth, to the point of becoming mad.

2.1) The Welfare State, social assistance, began with the English Poor Laws. As this cooled charity, it emptied the sense of conformity with the All that comes from God to the point that this not only strengthened the authority of the King as head of the Church, in the time of the Tudors, but also weakened Catholic authority in England, as the tyrannical State, taken as if it were a religion, grew in power so quickly. It is no wonder that rock bands from England criticize the regime so much to the point of associating it with fascism - and in this regard, they are right.

2.2.1) As heresies dominated the social scene, Freemasonry found fertile ground to prosper to the point that they instilled progressive ideas into medieval guilds, generating an industrialist mentality. With the industrialist mentality came the hygienist mentality, from which arose the idea of treating the poor as incapable, to the point of being interned in an asylum or sanatorium.

2.2.2) This brutal process of social transformation became particularly stronger during the times of the Puritan Revolution, paving the way for the Industrial Revolution. The poor were seen as "biedny," condemned, while those who had wealth, the captains of industry, were seen as predestined to salvation. This revolutionary experiment was so successful and marketed as a virtuous process that it was exported worldwide through a true marketing coup. In Brazil, during the Old Republic, the hygienist practices of Oswaldo Cruz were very significant and traumatic for the society of the time, especially during Pereira Passos' "bota-abaixo" that modernized the city of Rio de Janeiro, as well as during the so-called Vaccine Revolt.

3.1) Since the pandemic, we are seeing the re-edition of the totalitarian State in our times, the so-called Welfare State. To prevent the State from making undue interference in others' rights, we need to take care of each other, as we need to care for our neighbor as we care for ourselves through the merits of Christ, since there will always be poor (ubogis) among us, in the sense of needy Christs - and they need Christ-princes (bogatys) to support them, being the bank of God. The greatest proof of this is the Humanitarian Crisis in Rio Grande do Sul - people from all over Brazil mobilized to help the people of Rio Grande do Sul before the totalitarian State took over everything, leaving everything in the hands of the State and nothing against it or outside of it.

3.2) The true war against this totalitarian government is that we will not allow them to kill our freedoms, our sense of taking the country as a home in Christ, by Christ, and for Christ - without Him, nothing makes sense. He is the reason for our civilization's existence.

José Octavio Dettmann

Rio de Janeiro, May 22, 2024 (date of original posting).

When Profession Becomes Nationality - Notes on Some Compared Aspects of the History of Brazil and Poland, in an Attempt to Take Both Countries as the Same Home in Christ, by Christ, and for Christ

Brazilians removing brazilwood when Brazil was newly discovered. Image generated using Google's AI, Gemini

Poles cultivating the fields in Poland. Image generated using Google's AI, Gemini

Candangos building Brasilia

Brasiliano - Someone born in Brasília (the demonym "brasiliense" or "candango" also applies to those born in the federal capital).

Brasileiro - Someone born in Brazil (originally, one who sanctifies themselves through the work of extracting brazilwood, the first wealth of the Land of the Holy Cross, during the process of formation and settlement of this land).

Pole (Polish) - Field.

Poland - The land where people sanctify themselves through the work of cultivating the fields.

Polish - Someone born in Poland who takes this land as a home in Christ, by Christ, and for Christ.

Niepodległości (Polish) - Independence (in the sense of non-subjection) - in the liberal sense of the term, it means ceasing to submit to the true God and true Man to subject oneself to the dictates of an animal that lies in the name of truth: of a Lula, for example. This was the nefarious work of the supposed "libertadores" of America: they subjected entire peoples to the condition of heimatlos (statelessness).

Heimatlos (German, Constitutional Law term) - Stateless.

1) When Brazil separated from Portugal, there was a discussion about what demonym would be used to refer to the people born in Brazil: whether it would be "brasileiro," "brasiliense," or "brasiliano." The idea of a capital for this new community imagined by Freemasonry was even launched: Brasília, which would only be founded on April 21, 1961.

2) The foundation of Brazil's independence was that it was a colony of Portugal. And because they conserved what is convenient and dissociated from the truth, they acted like the false "libertadores" of America: they founded the new capital and put us in an ideological prison - proving that the so-called independence is nothing but an act of statelessness, since they did not want to submit to the true God and true Man and preferred to submit to their self-love to the point of despising God - and the separation of Church and State, in this sense, is clear evidence that God is dead to them, when in fact they are the ones who are dead.

3) Brazil was never a colony, as Tito Livio Ferreira well attested. It began as a Land; then evolved into a Province; then into a State; then into a Vice-Kingdom; then into a Principality until it finally became a Kingdom and gained its autonomy when it became part of the United Kingdom of Portugal, Brazil, and the Algarves. During this time that we were part of Portugal, the term colony was always employed as the place where the land is cultivated to serve Christ in other places - the colonists, by sanctifying themselves through the work of tilling the land, followed the example of the Crucified of Ourique and served Christ in distant lands through their principal wealth.

4) Professor Loryel Rocha has always been critical of the term "brasileiro" as a nationality, but I see that the argument is devoid of meaning. If the first "brasileiro" sanctified himself through the work of extracting brazilwood to the point that this became the name of the land, then being Polish is, in a way, being a farmer, as Poland is the land where people sanctify themselves through the work of cultivating fields.

5) But the cultivation of fields is not restricted to the land; there are fields of the soul to be cultivated, so that the need for truth, for conformity with the Whole that comes from God, becomes freedom - this is how people systematically combat conservatism, or the sense of preserving what is convenient and dissociated from the truth, for it is from conservatism that freedom with empty ends is built, the basis of revolution in the Germanic sense of the term, which is bad and destructive.

6) In this sense, it is not only in Brazil that sanctification through work gives rise to the sense of taking the country as a home to the point that the name of the profession becomes nationality. The same thing happens in Poland - it is no coincidence that on the old date we used to celebrate the discovery of Brazil, May 3, the Poles celebrate Constitution Day. It is on the day of the Invention of the Holy Cross that the sense of taking both countries as the same home in Christ, by Christ, and for Christ is revealed.

José Octavio Dettmann

Rio de Janeiro, May 22nd, 2024 (date of original posting).

Related Posts:

https://blogdejoseoctaviodettmann.blogspot.com/2024/06/on-process-of-sanctification-through.html

Politics is organized charity - in this sense, the world will be saved by the charitable and by those who act efficiently in such a way as to help the needy Christs in what they need most.

1.1) Saint Thomas Aquinas said that politics is organized charity, as we see God (Bóg) acting in a community of the destitute (ubogis) in such a way as to draw lots for some princes (bogatys).

1.2) The purpose of these princes is to serve the destitute in the merits of Our Lord Jesus Christ, since Christ has two natures: that of a beggar, being a bank of God, and that of a prince, who receives and administers God's talents in such a way as to multiply those talents even more and enhance the freedom of many, so that the lives of the destitute in this vale of tears are less burdensome, since Christ on the cross has already paid for their sins.

1.3) Since the authority of the bogaty derives from the favors of the bank of God, he is always in the position of a debtor to that bank - this is the foundation of political legitimacy, where the base finances the pyramid through taxes that are given to that authority who has clothed themselves in Christ in order to be the way, the truth, and the reason for the lives of many. Thus, this community where they are located ends up being taken as a home in Christ, by Christ, and for Christ, to the point that politics is the continuation of the Trinity throughout the generations, to the point of having a recursive nature.

2.1) In the government of the common good, public order is distinguished by the provision of the following services: security and justice. These goods, subsidized in the merits of Christ, organize the private order regarding the provision of goods and services for the common good for profit (market), to the point of creating a legal, civil, labor, tax, criminal, consumer, and environmental order.

2.2) To better create an integration between the state and the market, the third sector (civil society) emerges, where we see associations, guilds, schools, the parish community - they act as intermediary bodies to generate a more effective and efficient response to those needy Christs for a minimum of social assistance, especially in times of humanitarian disasters or catastrophes, in those areas where the market and the state are extremely deficient. From an institutional point of view, the Trinity is completed with these three sectors.

3.1) Roberto Campos said that the world would not be saved by the charitable, but by the efficient. Considering that politics is organized charity, then efficiency is a powerful ally to charity, never something diametrically opposed to it. The greatest proof of what I say was the humanitarian tragedy that occurred in Rio Grande do Sul, with the floods of the Guíaba, in May 2024 - the example of the volunteers made me see that Saint Thomas was right and that Roberto Campos was wrong.

3.2) Only in a scenario where God has been removed from the center of the state and politics is there a whole environment for sowing moral relativism - it is in this scenario, where God is declared dead by conservatism, that there is a whole environment for the promotion of "pilantropy", or the philanthropy of crooks, as we see in this misgovernment of Lula 3.

José Octavio Dettmann

Rio de Janeiro, May 17, 2024 (date of original posting).

La politica è carità organizzata - in questo senso, il mondo sarà salvato dai caritatevoli e da coloro che agiscono con efficienza in modo da aiutare i Cristi bisognosi in ciò di cui hanno più bisogno.

1.1) San Tommaso d'Aquino diceva che la politica è carità organizzata, poiché vediamo Dio (Bóg) agire in una comunità di diseredati (ubogis) in modo da selezionare alcuni principi (bogatys).

1.2) Lo scopo di questi principi è servire i diseredati nei meriti di Nostro Signore Gesù Cristo, poiché Cristo ha due nature: quella di mendicante, di essere una banca di Dio, e quella di principe, che riceve e amministra i talenti di Dio in modo da moltiplicare ancora di più questi talenti e migliorare la libertà di molti, in modo tale che la vita dei diseredati in questa valle di lacrime sia meno penosa, poiché Cristo sulla croce ha già pagato per i loro peccati.

1.3) Poiché l'autorità del bogaty deriva dai favori della banca di Dio, egli è quindi sempre nella condizione di debitore di quella banca - ecco il fondamento della legittimità politica, dove la base finanzia la piramide attraverso i tributi che sono dati a quell'autorità che si è rivestita di Cristo in modo da essere la via, la verità e la ragione della vita di molti. Così, questa comunità in cui si trovano finisce per essere presa come una casa in Cristo, per Cristo e per Cristo, al punto che la politica è la continuazione della Trinità attraverso le generazioni, al punto da avere una natura ricorsiva.

2.1) Nel governo del bene comune, l'ordine pubblico si distingue per la prestazione dei seguenti servizi: la sicurezza e la giustizia. Questi beni sovvenzionati nei meriti di Cristo organizzano l'ordine privato riguardo alla prestazione di beni e servizi al bene comune a scopo di lucro (mercato), al punto da creare un ordine giuridico, civile, del lavoro, tributario, penale, del consumo e ambientale.

2.2) Per meglio creare un'integrazione tra Stato e mercato, sorge il terzo settore (la società civile), dove vediamo le associazioni, le corporazioni, le scuole, la comunità parrocchiale - esse agiscono come corpi intermedi al punto da generare una risposta più efficace e più efficiente a quei Cristi bisognosi per un minimo di assistenza sociale, soprattutto in tempi di disastri umanitari o catastrofi, in quei punti dove il mercato e lo Stato sono estremamente carenti. Dal punto di vista istituzionale, la Trinità si completa con questi tre settori.

3.1) Roberto Campos diceva che il mondo non sarebbe stato salvato dai caritatevoli, ma dagli efficienti. Considerando che la politica è carità organizzata, allora l'efficienza è una potente alleata della carità, mai qualcosa di diametralmente opposto ad essa. La prova più grande di ciò che dico è stata la tragedia umanitaria che è avvenuta nel Rio Grande do Sul, con le inondazioni del Guíaba, nel maggio 2024 - l'esempio dei volontari mi ha fatto vedere che San Tommaso aveva ragione e che Roberto Campos aveva torto.

3.2) Solo in uno scenario in cui Dio è stato tolto dal centro dello Stato e della politica è che si crea tutto un ambiente per seminare il relativismo morale - è in questo scenario, dove Dio è dichiarato morto dal conservatorismo, che si crea tutto un ambiente per la promozione della "pilantropia", o la filantropia degli imbroglioni, come vediamo in questo malgoverno di Lula 3.

José Octavio Dettmann

Rio de Janeiro, 17 maggio 2024 (data della pubblicazione originale).

La politique est de la charité organisée - en ce sens, le monde sera sauvé par les charitables et par ceux qui agissent avec efficacité de manière à aider les Christs nécessiteux dans ce dont ils ont le plus besoin.

1.1) Saint Thomas d'Aquin disait que la politique est de la charité organisée, car nous voyons Dieu (Bóg) agir dans une communauté de démunis (ubogis) de manière à tirer au sort certains princes (bogatys).

1.2) Le but de ces princes est de servir les démunis par les mérites de Notre Seigneur Jésus-Christ, puisque le Christ a deux natures : celle de mendiant, celle d'être une banque de Dieu, et celle de prince, qui reçoit et administre les talents de Dieu de manière à les multiplier encore plus et à améliorer la liberté de beaucoup, de sorte que la vie des démunis dans cette vallée de larmes soit moins pénible, puisque le Christ sur la croix a déjà payé pour leurs péchés.

1.3) Comme l'autorité du bogaty dérive des faveurs de la banque de Dieu, il est donc toujours dans la condition de débiteur de cette banque - voici le fondement de la légitimité politique, où la base finance la pyramide par le biais des impôts qui sont donnés à cette autorité qui s'est revêtue du Christ de manière à être le chemin, la vérité et la raison de la vie de beaucoup. Ainsi, cette communauté où ils se trouvent finit par être prise comme une maison en Christ, par Christ et pour Christ, au point que la politique soit la continuation de la Trinité au fil des générations, au point d'avoir une nature récursive.

2.1) Dans le gouvernement du bien commun, l'ordre public se distingue par la prestation des services suivants : la sécurité et la justice. Ces biens subventionnés par les mérites du Christ organisent l'ordre privé en ce qui concerne la prestation de biens et de services au bien commun à but lucratif (marché), au point de créer un ordre juridique, civil, du travail, fiscal, pénal, de consommation et environnemental.

2.2) Pour mieux créer une intégration entre l'État et le marché, le troisième secteur (la société civile) émerge, où nous voyons les associations, les guildes, les écoles, la communauté paroissiale - elles agissent comme des corps intermédiaires au point de générer une réponse plus efficace et plus efficiente à ces Christs nécessiteux pour un minimum d'assistance sociale, surtout en temps de catastrophes humanitaires ou de désastres, dans ces points où le marché et l'État sont extrêmement défaillants. Du point de vue institutionnel, la Trinité se complète avec ces trois secteurs.

3.1) Roberto Campos disait que le monde ne serait pas sauvé par les charitables, mais par les efficaces. Considérant que la politique est de la charité organisée, alors l'efficacité est une puissante alliée de la charité, jamais quelque chose de diamétralement opposé à elle. La plus grande preuve de ce que je dis est la tragédie humanitaire qui s'est produite dans le Rio Grande do Sul, avec les inondations du Guíaba, en mai 2024 - l'exemple des volontaires m'a fait voir que Saint Thomas avait raison et que Roberto Campos avait tort.

3.2) Ce n'est que dans un scénario où Dieu a été retiré du centre de l'État et de la politique que se crée tout un environnement pour semer le relativisme moral - c'est dans ce scénario, où Dieu est déclaré mort par le conservatisme, que se crée tout un environnement pour la promotion de la "pilantropie", ou la philanthropie des escrocs, comme nous le voyons dans ce gouvernement désordonné de Lula 3.

José Octavio Dettmann

Rio de Janeiro, 17 mai 2024 (date de la publication originale).

Política es caridad organizada - en este sentido, el mundo será salvado por los caritativos y por los que actúan con eficiencia de tal forma que ayudan a los Cristos necesitados en lo que más necesitan.

1.1) Santo Tomás de Aquino decía que la política es caridad organizada, pues vemos a Dios (Bóg) actuando en una comunidad de desvalidos (ubogis) de modo que sortean algunos príncipes (bogatys).

1.2) El propósito de estos príncipes es servir a los desvalidos en los méritos de Nuestro Señor Jesucristo, ya que Cristo tiene dos naturalezas: la de mendigo, la de ser un banco de Dios, y la de un príncipe, que recibe y administra talentos de Dios de modo que multiplica aún más esos talentos y mejora la libertad de muchos, de tal manera que la vida de los desvalidos en este valle de lágrimas sea menos penosa, ya que Cristo en la cruz ya pagó por sus pecados.

1.3) Como la autoridad del bogaty deriva de los favores del banco de Dios, entonces siempre está en la condición de deudor de ese banco - he aquí el fundamento de la legitimidad política, donde la base financia la pirámide a través de tributos que se dan a aquella autoridad que se revistió de Cristo de modo que sea el camino, la verdad y la razón de la vida de muchos. Así, esta comunidad donde ellos se encuentran acaba siendo tomada como un hogar en Cristo, por Cristo y para Cristo, al punto de que la política sea la continuación de la trinidad a lo largo de las generaciones, al punto de tener una naturaleza recursiva.

2.1) En el gobierno del bien común, el orden público se destaca por la prestación de los siguientes servicios: la seguridad y la justicia. Estos bienes subsidiados en los méritos de Cristo organizan el orden privado en cuanto a la prestación de bienes y servicios al bien común con ánimo de lucro (mercado), al punto de crear un orden jurídico, civil, laboral, tributario, penal, de consumo y ambiental.

2.2) Para mejor crear una integración entre el Estado y el mercado, surge el tercer sector (la sociedad civil), donde vemos las asociaciones, las guildas, las escuelas, la comunidad parroquial - ellas actúan como cuerpos intermedios al punto de generar una respuesta más eficaz y más eficiente a aquellos Cristos necesitados por un mínimo de asistencia social, sobre todo en tiempos de desastres humanitarios o de catástrofes, en aquellos puntos donde el mercado y el Estado son extremadamente fallidos. Desde el punto de vista institucional, la trinidad se completa con estos tres sectores.

3.1) Decía Roberto Campos que el mundo no sería salvado por los caritativos, sino por los eficientes. Considerando que la política es caridad organizada, entonces la eficiencia es una poderosa aliada a la caridad, nunca algo diametralmente opuesto a ella. La mayor prueba de esto que digo fue la tragedia humanitaria que ocurrió en Río Grande del Sur, con las inundaciones del Guíaba, en mayo de 2024 - el ejemplo de los voluntarios me hizo ver que Santo Tomás estaba en lo cierto y que Roberto Campos estaba equivocado.

3.2) Solo en un escenario donde Dios fue sacado del centro del Estado y de la política es que se da todo un ambiente para sembrar el relativismo moral - es en este escenario, donde Dios es declarado muerto por conservadurismo, se tiene todo un escenario para la promoción de la "pilantropía", o la filantropía de los estafadores, tal como vemos en este desgobierno de Lula 3.

José Octavio Dettmann

Río de Janeiro, 17 de mayo de 2024 (fecha de la publicación original).

Polityka to zorganizowana charytatywność - w tym sensie świat zostanie uratowany przez charytatywnych i przez tych, którzy działają efektywnie w taki sposób, aby pomóc potrzebującym Chrystusom w tym, czego najbardziej potrzebują.

1.1) Święty Tomasz z Akwinu mówił, że polityka to zorganizowana charytatywność, ponieważ widzimy Boga działającego w społeczności ubogich  w taki sposób, że losują niektórych książąt.

1.2) Celem tych książąt jest służenie ubogim przez zasługi naszego Pana Jezusa Chrystusa, ponieważ Chrystus ma dwie natury: żebraka, będącego bankiem Boga, i księcia, który otrzymuje i zarządza talentami Boga w taki sposób, aby jeszcze bardziej pomnożyć te talenty i zwiększyć wolność wielu, aby życie ubogich w tej dolinie łez było mniej uciążliwe, ponieważ Chrystus na krzyżu już zapłacił za ich grzechy.

1.3) Ponieważ autorytet bogaty wynika z łask banku Boga, jest on zawsze w pozycji dłużnika tego banku - oto fundament legitymacji politycznej, gdzie podstawa finansuje piramidę poprzez podatki, które są przekazywane tej władzy, która przywdziała Chrystusa w taki sposób, aby być drogą, prawdą i powodem życia wielu. Tak więc ta społeczność, w której się znajdują, zostaje uznana za dom w Chrystusie, przez Chrystusa i dla Chrystusa, do tego stopnia, że polityka jest kontynuacją Trójcy przez pokolenia, do tego stopnia, że ma charakter rekurencyjny.

2.1) W rządzie dobra wspólnego porządek publiczny wyróżnia się świadczeniem następujących usług: bezpieczeństwa i sprawiedliwości. Te dobra, subsydiowane przez zasługi Chrystusa, organizują porządek prywatny w odniesieniu do świadczenia dóbr i usług dla dobra wspólnego z nastawieniem na zysk (rynek), do tego stopnia, że tworzą porządek prawny, cywilny, pracy, podatkowy, karny, konsumencki i środowiskowy.

2.2) Aby lepiej stworzyć integrację między państwem a rynkiem, wyłania się trzeci sektor (społeczeństwo obywatelskie), gdzie widzimy stowarzyszenia, gildie, szkoły, społeczność parafialną - działają one jako ciała pośredniczące, aby wygenerować bardziej skuteczną i efektywną odpowiedź na potrzeby tych potrzebujących Chrystusów dla minimalnej pomocy społecznej, zwłaszcza w czasach katastrof humanitarnych lub klęsk żywiołowych, w tych miejscach, gdzie rynek i państwo są wyjątkowo niedoskonałe. Z instytucjonalnego punktu widzenia Trójca dopełnia się tymi trzema sektorami.

3.1) Roberto Campos powiedział, że świat nie zostanie uratowany przez charytatywnych, ale przez efektywnych. Biorąc pod uwagę, że polityka to zorganizowana charytatywność, efektywność jest potężnym sojusznikiem charytatywności, nigdy czymś diametralnie jej przeciwnym. Największym dowodem na to, co mówię, była tragedia humanitarna, która miała miejsce w Rio Grande do Sul, z powodziami Guíaba, w maju 2024 roku - przykład wolontariuszy sprawił, że zobaczyłem, że święty Tomasz miał rację, a Roberto Campos się mylił.

3.2) Tylko w scenariuszu, w którym Bóg został usunięty z centrum państwa i polityki, istnieje całe środowisko do zasiewu moralnego relatywizmu - w tym scenariuszu, gdzie Bóg jest uznany za martwego przez konserwatyzm, istnieje całe środowisko do promocji "pilantropii", czyli filantropii oszustów, jak widzimy w tym nieudolnym rządzie Luli 3.

José Octavio Dettmann

Rio de Janeiro, 17 maja 2024 r. (data oryginalnego postu).