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“The Communist Party of Cuba really had its start during the 1920’s, but not wanting to appear all too radical, the founders dropped the word “communist” and softened its name to the “Popular Socialist Party.” The more radical faction of the party eventually won out and again changed the name of their party to the more militant “Communist Revolutionary Union.” One of the primary founders and leaders of this Communist movement was our young man in Havana, “Julio Antonio Mella.” He never accepted things at face value and challenged authority whenever he felt that they were becoming abusive or self-serving. There was no doubting that he always stood out from the crowd. Not only was his influence felt among the students and faculty but he also had a reputation as an audacious ladies’ man. Being handsome, well-built, with a head of wavy brown hair and sensuous lips, he was known to have bedded many of his female followers. Some of these women said that he resembled a Grecian God. Athletically inclined, he worked out and also became a valued member of the university rowing team. The young lady that was with him when he was assassinated was Tina Modotti.”

“The Communist revolution, conducted in the name of doing away with classes, has resulted in the most complete authority of any single new class ... The new class is voracious and insatiable, just as the bourgeoisie was. But it does not have the virtues of frugality and economy that the bourgeoisie had. The new class is as exclusive as the aristocracy but without aristocracy's refinement and proud chivalry ... The totalitarian tyranny and control of the new class, which came into being during the revolution, has become the yoke from under which the blood and sweat of all members of society flow.”

“The Communist threat from without must not blind us to the Communist threat from within. The latter is reaching into the very heart of America through its espionage agents and a cunning, defiant, and lawless communist party, which is fanatically dedicated to the Marxist cause of world enslavement and destruction of the foundations of our republic.”

“The Communist torturers often said, 'There is no God, no hereafter, no punishment for evil. We can do what we wish.' I have heard one torturer even say, 'I thank God, in whom I don't believe, that I have lived to this hour when I can express all the evil in my heart.' He expressed it in unbelievable brutality and torture inflected on prisoners.”

“The communists basically acted as the police force of the security system of the [Spain] Republic and were very much opposed to the anarchists, partially because [Joseph] Stalin still hoped at that time to have some kind of pact with Western countries against [Adolf] Hitler. That, of course, failed and Stalin withdrew the support to the Republic. They even withdrew the Spanish gold reserves.”

“The Communists claim that they liberated the Russian people. Yet, when the Great Patriotic War began, these same Russians greeted their foreign invaders with tears, with flowers and with enthusiastic hospitality. What can have brought them to the point at which they would greet even Hitler as their saviour and liberator?”

“The Communists disdain to conceal their views and aims. They open declare that their ends can be attained only by the forcible overthrow of all existing social conditions. Let the ruling classes tremble at a Communistic revolution. The proletarians have nothing to lose but their chains. They have a world to win. WORKING MEN OF ALL COUNTRIES, UNITE!”

“The community itself didn't support the union. Now that's kind of interesting about [Barack] Obama, because Obama was supposedly a community organizer in Chicago at that time. Now I'm sure he read the Chicago Tribune, so he knew about it, but when he went to show his solidarity with the workforce, the first place he went was Caterpillar. I don't think he's forgotten, and the labor movement didn't react. Even radical labor historians didn't remember. It was only 15 years ago, after all, but that's a real triumph of propaganda in many ways.”

“The community joined forces and made an investment in a shared goal, acknowledging their strong connection with the recipient of the resources, rather than simply offering charity. The community's composition remained relatively stable over an extended period, with few outsiders joining. This provided the "investors" with confidence that, even if not themselves, their future generations would reap the benefits. The first schools I attended, until standard 7, were constructed mostly through the efforts of the community the school serviced. After the Bantu Education Act was implemented in 1953, education for people in the homelands was financed through direct taxes paid by residents of the homelands, instead of general state spending. When there was a class short, the parents would pool their resources and build it”

“The community of faith does not need brilliant personalities but faithful servants of Jesus and of one another. It does not lack the former, but the latter. The community of faith will place its confidence only in the simple servant of the Word of Jesus, because it knows that it will then be guided not by human wisdom and human conceit, but by the Word of the Good Shepherd. The question of spiritual trust, which is so closely connected with the question of authority, is decided by the faithfulness with which people serve Jesus Christ, never by the extraordinary gifts they possess. Authority in pastoral care can be found only in the servants of Jesus who seek no authority of their own, but who are Christians one to another, obedient to the authority of the Word.” (Dietrich Bonhoeffer, Life Together, paragraph 92)”

“The community of nations may see more and more of the very kind of threat Iraq poses now: a rogue state with weapons of mass destruction, ready to use them or provide them to terrorists. If we fail to respond today, Saddam and all those who would follow in his footsteps will be emboldened tomorrow.”

“The community of shalom is, by definition, a diversity of people living together. The community of shalom establishes an ethic of peace that incarnates the Body of Christ by going out into the world as the voice of God and rejecting the violence of the world. The polity of the community of shalom differs from the structures and powers of the world and stands as a sign of Christ’s judgment against those structures and powers by virtue of how different it is. The community of shalom embraces the sacrificial giving of self for the other.”

“The Community Relations Service would be another pro-civil rights Federal agency attempting to make people do what the policy of the Federal Government demanded that they do. Moreover, in title II of the bill, this Service is made an agent of the court without due thought as to the effect on legal and judicial procedures.”