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Antoinism

Antoinism is a healing and Christian-oriented new religious movement founded in 1910 by Louis-Joseph Antoine (1846–1912) in Jemeppe-sur-Meuse, Seraing in Belgium. With a total of 64 temples, over forty reading rooms across the world and thousands of members, it remains the only religion established in Belgium whose notoriety and success has reached outside the country. Mainly active in France, the religious movement is characterized by a decentralized structure, simple rites, discretion and tolerance towards other faiths.

Raised a Catholic, Antoine worked as a coal miner in his youth, then as a steelworker, before performing his military service in 1866. After marrying Catherine in 1873, he moved several times for professional reasons. Deeply impressed by Allan Kardec's writings, he organized a spiritualist group in the 1890s. In 1893, the death of his son marked the definitive loss of his faith in Catholicism. In 1896, he explained his Spiritist views in a book, then discovered the gifts of healing. Quickly known as a healer, he gathered many followers, mainly among workers disappointed by Catholicism or medicine. In 1906, he broke with Spiritism and started a religion, then published three books outlining his doctrine and consecrated the first Antoinist temple. After his death in 1912, Catherine ensured the continuity of the religion, promoting a centralized worship around the person of her husband and providing additional rules in the organization. When she died in 1940, some differences happened between the French and the Belgian temples.

Antoinist beliefs combine some elements of Catholicism, reincarnation, and esoteric healing. In the Antoinist views, the man must reach consciousness by getting rid of the illusion of matter produced by his intelligence—the source of evil and suffering. The purpose of life is to release oneself from the cycle of reincarnation through a moral progression aided by "fluids"—all human actions, acquired by silent prayer and the harm caused by diseases and enemies. As freedom of conscience and free will are considered very important in the Antoinist creed, the religion does not practice proselytism and is not exclusive. It does not provide any prescription on social issues. Although focused on healing, Antoinism does not interfere with the medical field, and does not discourage the resort to traditional medicine. Simple and brief, services are performed in the temples, generally twice per day, and are composed of two forms of worship: "The General Operation", which consists of the transmission of the fluid to the churchgoers, and "The Reading" of Antoine's writings. Members who performed the services wear an entirely black dress, as sign of an intense involvement in the religion; they are not paid. Temples are also the place of consultations of a healer by people who wish to obtain a request, frequently related to health. Antoinist celebrations include Christian holidays and other three days that commemorate the founding couple and the dedication of the first temple. Registered as organism of public utility in Belgium and as religious association in France, the religion is directed by a college composed of the most active members called desservants. It is financed by anonymous donations and does not ask for money from its followers. In France, the cult classification of Antoinism in the 1995 Parliamentary Report was criticized by the sociologists who studied the religious group, and many people involved in the anti-cults fight did not report cultic deviances.

Childhood and professional activities
Louis-Joseph Antoine was born on 7 June 1846 in Mons-Crotteux, Belgium at a place called "In the Chapel", the youngest of a large family, which belonged to the Roman Catholic Church. His mother was Catherine Castille, born in 1797. He was raised in the Priesse street and attended primary school in Mons. From the age of twelve, Louis was employed as a coal miner, following in the footsteps of his father. One day, while working at the mine, his lamp went out without apparent reason, which he interpreted as a divine sign that he should abandon this work. He worked for two years in the mine, then was a steelworker in the Cockerill factory in Seraing. He was enrolled in the militia of Belgium in 1866, and filled his military obligations in Bruges. During the Franco-Prussian War, he accidentally killed a comrade; although there was no legal action, this event led him to question the meaning of life. After marrying Jeanne Catherine Collon on 15 April 1873, while he was a hammerer, he became the father of a son, Louis Martin Joseph, born in Hamborn, Prussia on 23 September 1873, and baptized five days later in the Catholic Church of St. John. Then the family went to Belgium in August 1876, where Antoine bought a horse and became a vegetable vendor. In 1878, he began to suffer from recurring stomach aches. In February 1879, he returned to Poland where he was hired as hammerer chief by Mr. Pastor in the Pragua steelworks; there his wife ran a school canteen. Five years later, the family moved to Jemeppe-sur-Meuse (Belgium), where he built twenty houses for workers. On 5 February 1886, Antoine was sentenced to a fine of two francs on the grounds of physical violence on Denis Collon on 10 October 1885. Until 1900, he was a portier and a collector of Lexhy factory.

Influence by Spiritism
Though young, Antoine showed great piety, which the historian Pierre Debouxhtay described as a "devotion of a rather scrupulous formalism". Despite his strong faith, Antoine was unsatisfied with his religion. He began to be influenced by the writings of Allan Kardec and, through his friend Gustave Gon, was initiated in 1884 in Spiritism in attending Spiritist meetings to Tilleur, alongside his wife and his nephew Pierre Dor. In Jemeppe-sur-Meuse, with friends, he started a Spiritist movement called "The Vine Growers of the Lord" ("Les Vignerons du Seigneur"). Often ill, his son attended evening school in Jemeppe, then worked at the Society of Belgian Northern Railways (Société des Chemins de Fer du Nord Belge); At his death on 23 April 1893 because of a phlebitis, Antoine and his group definitively broke with Christianity; moreover, after participating in Spiritist meetings, parents believed that their deceased son was reincarnated as a pharmacist in Paris. Antoine published in 1896 a book entitled Little Spiritist Catechism (Petit catéchisme spirite) to explain his own doctrinal views; shaped on the Catechism of the Catholic Church, this writing was successful and was translated into Spanish. Antoine organized public meetings of Spiritism the first Sunday of each month at his home, and the second and the fourth Sundays at Pierre Debroux's home, people being invited to meetings through flyers. He then discovered the gifts of healing and by 1900, he received many sufferers to heal; thenceforth, he was known as the "healer of Jemeppe". He distributed remedies learned from Spiritism and advocated vegetarianism, as well as temperance and avoidance of fatty foods.

On 8 November 1900, the prosecutor of Liège, who had received an anonymous letter, asked doctors Louis Lenger and Gabriel Corin to investigate the healing activities of Antoine. On 14 December, the Commissioner raided the pharmacist Nizet, installed in Jemeppe, who received orders made by Antoine to heal the sick. Three days later, the prosecutor and the two doctors asked Antoine about his healing activities and attended several consultations. In his report, the prosecutor stated that Anthony was very cooperative, that his treatments were "simple" and that it was certain that he obtained many recoveries but only under suggestion; he noticed his "absolute sincerity", but also asserted his activities could be "a danger to public health". Antoine appeared before the Criminal Court on 19 February 1901; Dr. Corin and three patients who reported having been cured succeeded at the witness box. Finally, Antoine was sentenced to a suspended fine of 60 francs, which did not prevent him to enjoy great renown. Meanwhile, on 25 December 1900, approximately 180 people attended the inauguration of a new building located at the corner of Tomballes and Bois-du-Mont streets that Antoine had purchased earlier the same year, and then decorated with portraits of Allan Kardec, the cure of Ars and Dr. House.

In 1901, Antoine posted an advertisement in the Spiritist journal The Messenger (Le Messager) seeking doctors who would associate with him, but the attempt did not meet with success. At the same time, he was deeply influenced by Léon Denis' book In the Invisible. He began to give up his remedies, particularly because of his then recent trial, and gradually left Spiritism, as he was sometimes deceived by false mediums. In 1902, his group The Vine Growers of the Lord, although solicited, did not participate in the creation of a Spiritist Federation, then in 1905, the members did not attend the preparatory meeting of the Congress in Liège and refused the 0.25 franc contribution. In 1905, he saw up to 400 patients per day. Around the same time, he published a four-page leaflet which commented on passages of the Gospels without reference to Spiritism.

Foundation of a new religion
In 1906, Antoine discovered a spirituality he called a "new spiritualism", which led him to definitely give up Spiritism, to decide to heal by faith alone and to perform only collective healing in a temple, and thus started to lay the foundations of a structured religious movement. That year, the followers of The Vine Growers of the Lord attended for the last time the national convention of Spiritists in Charleroi, which officially marked the end of their mutual support, and the following year, Antoine publicly abjured any practice of Spiritism. In addition, the moral dimension became more present in the doctrine, while the experimental disappeared. Given this abandonment of the Spiritist doctrine, the new religious group was criticized in Spiritist journals.

At that time, Antoine had a student named Martin Jeanfils, an employee at the Corbeau coal. A few years ago, Jeanfils was certain to get a gift of healing by treating knee and foot sprains of his wife and himself, and was then consulted by patients in Jemeppe. Antoine and he were sued on 16 January 1907 on the grounds of illegal practice of the art of healing. Jeanfils explained to the court that he just wanted to heal the pain, and that he always sent his patients to doctors. For his part, Antoine told the judge that he simply put his hand on the forehead of patients and that he prescribed drugs; he denied the charge, and all the witnesses heard testified of the altruism of Antoine, who distributed money to the poor. Antoine and Jeanfils appeared before the Criminal Court on 15 June 1907, and the courtroom was entirely filled. Dr. Delville and the parents of a child cured by Antoine testified from the witness box; Mr. Dupret then pronounced the indictment. The judgment was adjourned and finally, on 21 June 1907, President Hamoir acquitted the two men, who were absent from court. Following an appeal by the prosecutor, Antoine and Jeanfils appeared before the Court again on 16 October 1907. The General Advocate Meyers made the indictment, analyzing the legislation of 1918 on the illegal art of healing, claiming that it was not what Antoine did. On 22 October of the same year, the acquittal was confirmed, and Meyers was deeply thanked by several faithful.

Mrs. Desart, a stenographer, transcribed the teachings of Antoine in a magazine, The Halo of Consciousness (L'Auréole de la conscience), published from May 1907 to April 1909, while three books were successively published, works in which the new doctrine was developed and which contained the Antoinist creed, "The Ten Principles of the Father". At that time, the temple was quickly filled every day and Antoine received daily about 250 letters or telegrams. Unlike today, some proselytism was performed by 70 hawkers wearing coats and hats and with briefcases. From May 1909 to Easter 1910, Antoine did not appear in public, and lived alone to practice fasting and prayer, and the worship was assumed by one of his followers, Florian Deregnaucourt, who also published the Antoinist literature. On 15 August 1910, Antoine announced that he would no longer do individual consultations, and consecrated the temple of Jemeppe-sur-Meuse, located on rue Bois-de-Mont (later rue Alfred Smeets, at the present rue Rousseau), which cost about 100,000 francs. Antoine presented his wife as his successor and appointed a council composed of followers to manage financial issues of the religion. At the meeting of 11 June 1911, the council proposed the publishing of a newspaper titled The Unitive (L'Unitif) which was released in September of the same year, with a printing of 400,000 copies for the first issue, and 6,000 subscribers. In the context of legal proceedings for the worship registration, secretary of the Antoinist committee Deregnaucourt wrote to the Minister of the Interior on 29 March 1910 and to the Minister of Justice and Religious Affairs on 19 April 1910. A petition of 160,000 signatures to demand official recognition of the Antoinist religion was sent to the House of Representatives on 2 December 1910, and forwarded to the Minister of Justice on 27 January 1911.

Although his predictions were sometimes inaccurate, Antoine was then regarded as a prophet by his followers, and some of them said it could perform supernatural apparitions; for his part, Antoine said nothing about the possible truthfulness of these phenomena. Named "The Father" by his followers, Antoine died — "disembodied" in Antoinist doctrine — on 25 June 1912 as the result of an attack of stroke. Then there were rumors that he would resurrect on the third day, but Debouxhtay believed that they emanated from "jesters" and that Antoinists did not believe this. The procession which took place at his funeral on 30 June 1912 was a great event in Jemeppe, and on this occasion, 100,000 faithful came to pray over his body. Subsequently, Antoinists were allowed to move the body, initially in the pauper's grave, to the town cemetery. In 1920, Antoine's widow asked the country's Queen to allow her to carry the body in the temple garden of Jemeppe where a chapel would be erected, but this request failed.

As a legacy, a street in Spa was named "Father Antoine Street" ("Rue du Père Antoine") after a decision by the Liberal Party of the city in 1931, and a 1952 painted plaster bust of Antoine is exhibited at the Museum of Walloon Life (Musée de la Vie wallonne) in Liège.

Splinter groups
When Antoine was alive, a minor splinter group was led in Verviers by a man named Jousselin. A more important schism from Antoinism was iniatied by Pierre Dor (born 15 May 1862, Mons-Crotteux), Louis Antoine's nephew, and was named "Dorism". He first participated in the Spiritist circle of his uncle, "The Vine Growers of the Lord", but decided to split off, as he believed he had himself gifts of healing. He tried to heal sufferers, but did not achieve success and returned to the group of his uncle. However, he accompanied one of his patients in Russia, where he enjoyed success since he healed about 7,000 people per week, but came back to Belgium after complaints from doctors. In Roux-Wilbeauroux, he built a hall called "The Moral School" ("L'École Morale") where he healed the sick and dispensed roughly the same teachings as that of his uncle. He explained his theory in two books respectively published in 1912 and 1913, entitled Catechism of the Restoration of the Soul (Catéchisme de la restauration de l'âme) and Christ Speaks Again (Le Christ parle à nouveau)—as he identified himself to Jesus Christ, and Antoine to John the Baptist—which Debouxhtay considered as a potential plagiarism of Antoine's writings. Dor encouraged a diet of vegetables boiled in water and chastity before marriage. In 1916, he was convicted of illegally practicing the healing art. Thereafter, he moved to Uccle, and his movement disappeared following his death on 5 March 1947. As Antoinism, Dorism was criticized by some Catholic clergy members.

1912–1940: Wife Catherine as successor
The illiterate wife of Louis Antoine, Catherine (born 26 May 1850, Jemeppe sur Meuse – died 3 November 1940, Jemeppe sur Meuse), called "The Mother" by the followers, was designated by him as his successor, but received no advice from him on how to manage the religion. In December 1918, then in September 1919, she sent letters respectively to the King of Belgium and the Minister of Justice to obtain legal recognition of the Antoinist worship; in the month of March of the following two years, Secretary of worship Ferdinand Delcroix sent two letters in the same purpose, which resulted in 1922 in the recognition of public utility of the religion.

To seek to prevent any misappropriation of the charism of Antoine within the movement after his death, the Antoinist journal L'Unitif published articles which presented Catherine as the legitimate successor and also redefined precisely the limits of the healers' role. To avoid a succession crisis and to ensure the continuity of the religion, Catherine decided to promote a centralized worship around the person of her husband and thus established various rules between 1925 and 1930. For example, she placed, in the temple before the high platform, the photograph of her husband with the mention "The Father is making the Operation", then added her own portrait. She also authorized the desservants—the members the most involved in the religion—to perform the General Operation from the higher platform, but wanted that the ceremony would be preceded by a statement that it is the Father who performs the Operation and that the faith must be placed in him to obtain satisfaction. She insisted that the desservant installed in the platform would be sat during the reading of Antoine's writings. She also organized the Father's day, on 25 June, and rituals such as baptism, communion and marriage, which transformed the group into an institutionalized religion. She ordered that nothing should be changed in her husband's writings and in 1932 closed reading rooms in which followers gave personal teachings. However, unlike the writings of her husband which can be sold by anyone, changes and rules established by Catherine are recorded in books only available to the desservants, thus remaining confidential. From 17 June 1930, a faithful named Narcisse Nihoul replaced her to perform the General Operation at the platform of the temple.

1940–2024: Continuity of the worship
The history of Antoinism was very quiet after 1940. In Belgium, Joseph Nihoul, the President of the Antoinist Council, then his successors, led the religion until their death, alongside the members of this body. The authority of Catherine was challenged just after her death by the Belgian branch of the movement, which has withdrawn the religious changes she made: removal of photographs in the temples, deletion of baptism, marriage and communion, opposition to the translation of Antoine's works. However, a Belgian group who, claiming to be faithful to the true Antoinist tradition, opened a temple in Angleur on 1 April 1943, preferred to keep the portraits of the Antoines in the temple. In France, the Antoinists wanted to be faithful to all requirements provided by the founding couple. In spite of these differences, the two branches show each other support and tolerance. Thus, after the death of Catherine, there were two forms of Antoinism, which still remain different today: one in Belgium, and one in France.

In Belgium, the growth of the religion quickly begin to slow down, even to decline, as indicated by the fact that no temple has been built since 1968 and that several of them are currently unused because of a lack of dressed members and/or money. In contrast, the constructions of the temples in France has been continued until 1993, when a new temple in Toulouse was opened.

Theology
Antoinism believes in a dualistic universe composed of a spiritual world governed by the law of God or consciousness, and of a corporal world, governed by natural laws, in which matter is an illusion perceived by the imagination generated by intelligence. The man combines in himself both worlds, as he has a physical body and a divine consciousness. In Antoinist views, the importance of human laws and science is weakened as they are based not on consciousness, but on intelligence. The view of the matter is, however, not considered a sin, but an error that causes suffering.

The religious movement believes in a moral progression through reincarnation after death: the transmigration of the spirit in a human body only reflects the degree of spiritual elevation. The reincarnated person has no recollection of the past lives, and can again make progress in his spiritual course that allows him, at the end, to reach the divine state which releases him from the cycle of reincarnation. The harm caused by disease and by people is seen as a beneficial cure, as the pain can increase one's spiritual progress and thus contribute to one's salvation. The silent prayer is also considered as a way to connect the spirit to consciousness. Antoine, who suffered from disease and demonstrated asceticism and dedication throughout his life, is regarded by followers as a role model to attain salvation.

Antoinist doctrine provides another interpretation to the original sin in the book of Genesis: Adam began to follow Eve, who had placed her confidence in a serpent, symbol of matter. By imagining the materiality of the physical world, he abandoned the divine consciousness in which he lived and produced the ideas of good and evil. The "tree of knowledge of good and evil" in the Bible is redefined as "the tree of the science of the sight of evil". Antoinism claimed to not be an atheist religion, but has a particular conception of God: this one does not exist outside of humans, and they do not exist outside of God. Therefore, as God would live in every human, it is highly recommended to love one's enemies. In addition, the doctrine of the Trinity is not accepted.

Flexible and little binding, Antoinist beliefs are close to the contemporary belief, as followers can choose the beliefs they wish and interpret events as they want. The religion attaches great importance to freedom of conscience and free will, which renders it attractive and promotes a diversity of beliefs among the followers who can refer simultaneously to other religious traditions. Some believers see Antoine as an incarnation of God; others, who continue to practice Catholicism, consider him a prophet equal to Jesus Christ; others, who adhere to New Age doctrines, perceive him as a spiritual figure. The movement rejects indoctrination of children and proselytism, even towards people who visit the temple, tolerates other religions as they teach the faith and prayer and thus detach people from the material world, and considers tolerance the highest virtue to practise. The religion does not provide any prescription on issues such as divorce, abortion and sexuality, has no political purpose and do not use honorary titles, considering all people equal. A periodical directed by writer Louis Pauwels summarized the main purposes of the religion as being the "mutual aid, spiritual and human solidarity, availability and hospitality".

Fluids
Fundamental principle of the cosmos, the fluid is a recurrent theme in Antoinism. Thoughts, words, human actions and social ties are considered as fluids. As their quality depends on the moral progress of a person, there are "spiritual" and "heavy" fluids. They can be transmitted, perceived by the intelligence and purified through meditation. A good fluid is supposed to be acquired by love and prayer, and has various uses: it can act as a divine power that regenerates the whole person, destroy evil and heal. It is believed that Antoine can transmit the good fluid and that the temple platform is the place of the most number of fluids.

As good fluids are supposed to be transferable, the Antoinist dress used during the worship is often placed on the bed of a suffering person to help his recovery; similarly, some faithful put a request on a paper in a box under the platform so that the wish happens, others buy a photo of Antoine at a ceremony to be protected. To prevent negative fluids from entering the temple, several rules were established: for example, those who perform the worship are not allowed to wear jewelry or makeup in the building.

Healing
Although focused on healing, Antoinism does not propose any diagnosis nor prescription, and does not practice the laying on of hands; the faithful may also resort to traditional medicine. In the books of the temple, it is stated that desservants are not allowed to discourage them to consult a doctor and they should pray that they find an "inspired" doctor. Generally, consulting an Antoinist healer is merely a supplement to conventional medicine. Because of its healer doctrine, the religious group is almost always compared to Christian Science; however, in spite of several similarities with this religion as well as with Friedrich Hegel's works, Belgian historian Pierre Debouxhtay rejected the idea that they could have been potential influences on Antoine's doctrines. According to him, it is possible that Antoine was influenced by Doukhobors.

When Antoine was alive, many observers thought that the healings he obtained resulted to suggestion only, and Dr. Schuind, who wrote two articles in The Meuse (La Meuse) on the subject at the time, criticized the lack of control and vague diagnostics surrounding these healings. Sociologist Anne-Cécile Bégot considered the Antoinist healing of the first decades a form of protest against (1) the efficiency of medicine, (2) the traditional representation of disease —the real healing can be attained only through a new approach to the disease, which is never considered a particular misfortune and thus is not reduced to its biological dimension—and (3) the management of disease —the sick are always responsible for their own illness. However, she concluded that this protest has evolved throughout time as (1) the disease is now represented on an endogenous etiological model, which indicates a process of individualization of the religion, and (2) the personal real-life experience is more presented as the cause of the disease than the relation to the global society.

Worship
The Antoinism worship takes place in temples. A dressed member welcomes anyone who enters the temple by calling them "brother" and "sister", even if they are just visitors. The service is very unceremonial and informal, as there is no liturgy, singing, or pre-set prayers, and lasts from 15 to 30 minutes. Attendance at worship is not required and many people come sporadically. According to sociologist Régis Dericquebourg, "the Antoinist worship is a ritual of intercession. (...) It is a time of big emotional intensity with an intimate aspect".

The service is composed of two practices:
 * "The General Operation" ("L'Opération Générale") : Established by Antoine in 1910, it begins and ends with three strokes of bell. It is briefly announced by a dressed member. After meditating in a room on the back of the temple, a desservant climb to the highest platform, and the dressed follower goes to the other platform. Both are standing and pray for a few minutes to transmit the fluid to the churchgoers. Then, if the reading of the sacred texts is scheduled just after, as it is the case in France, the desservant whispers to the dressed follower to perform the reading. Originally Antoine practiced this form of worship only on holidays (except Sundays) and on the 1st and 15th days of each month, before extending it to the first four days of the week. It was in 1932 that the General Operation was performed in all Antoinist temples, and no longer only in the one of Jemeppe; furthermore, on 3 December 1933, Catherine decided that the ritual would be also perform every Sunday.
 * "The Reading" ("La Lecture"): It lasts twenty minutes and consists of the reading of Antoine's book L'Enseignement by the dressed follower. The reading ends when he thanks the audience.

There are few differences in schedules between the services in Belgium and that of France (see the table).

Consultations by a healer
After the service, some people—regular faithful or visitors—may ask to consult a healer in one of the small rooms of the temple—although the desservant who lives in the apartment adjacent to the temple is always available to receive suffering persons. During these consultations, both are standing before Antoine's image: the patient expresses for a few minutes the request that he wishes to obtain, and the healer prays, sometimes while touching the consultant's shoulder or hand, presumably to convey the fluid. The healer's work is said to put again the consultant in the love of God that will allow him to find himself the spiritual journey leading to healing. For this purpose, the healer has to discover the origin of the consultant's problem, which is, in Antoinist beliefs, always linked to a person's own history, and to understand that he should bear the consequences of what was done in a preceding life.

A 2001 survey reported by Dr. Axel Hoffman showed that an Antoinist healer had received 216 patients over a period of twenty days, that the reasons to consult were related to physical (47%), psychological (19%), sentimental (13%) and professional (13%) issues, and that most of these people also consulted a doctor. The Antoinist healing process does not include a doctrinal teaching nor a psychological manipulation. It does not necessarily imply the end of the problem or illness, and can be divided into three phases: the relief provided by the healer through listening and intercession with God, then acceptance of the problem which requires the recognition of one's responsibilities, and finally the inner peace that results. Whether immediate or gradual, healings are never considered as miracles in the religion because they are supposed to occur inevitably when all necessary conditions, including the faith of the patient, are met. Even after several consultations, the consultant does not necessarily become a follower. Several sociologists deemed the Antoinist healing as "exorcist" as well as "adorcist".

Marriage, communion, baptism and funeral
Catherine established rituals such as baptism of infants, blessing of couples and communion of young people. They simply consist of an "elevation of thought" that take place after the services in a consulting room of the temple. These rituals have no particular meaning in the religion and are not considered sacraments; they are performed only at the request of followers, including young people, who want to provide a religious dimension to the important moments of their lives. Funerals are also performed at the request of the concerned person, unless the family asks for rituals of another religion. The procession always takes place at the cemetery or the funeral home, and the deceased person is never brought to the temple. Desservants read the "Ten Principles of the Father", then an Antoinist text on reincarnation, to help the soul to come off the body to be reincarnated. Sociologists note that many people who never attend the Antoinist services asked for funeral rites of that religion.

Holidays
As Antoine decided to model Antoinist holidays on Catholicism, followers celebrate Christian holidays, including All Saints, Christmas, Easter, Easter Monday and Ascension; on these days, appropriate portions of Antoine's works are read during the services. There are also three special days in Antoinism, and attendance at worship is generally higher at these moments: (1) 25 June, the Father's Day. It was established by Antoine's wife shortly after his death. At first, from 1913, all the temples except the one in Jemeppe were closed that day in the purpose that followers came to attend the ceremony in that city. So many Antoinists performed a pilgrimage to Jemeppe-sur-Meuse to participate in a procession through the city which outlined the main events of Antoine's life. The procession was withdrawn in 1937 and the pilgrimage seems to be no longer organized. That day, the faithful pay homage to the founder in the temples. (2) 15 August, the consecration of the temple's Day, which commemorates the consecration of the first temple. In 1911, on that day, the General Operation took place at the temple, then the ceremony continued into a public hall, which shocked followers; therefore, the following year, the whole ceremony took place exclusively in the temple. (3) 3 November, the Mother's Day, as anniversary of Catherine's death.

Religious clothing and symbols
Wearing Antoinist religious clothing indicates an intense involvement in the religion by the person who makes this choice. Although not mandatory, it is devoted to faithful who perform the worship, celebrations and other tasks in the temple—all of them are called "moral work", as they are expected to participate in the moral elevation of followers. It was in 1906 that Antoine wore special clothes for the first time, and it was the case of the faithful in 1910. Entirely black, the dress for men was designed by Antoine, and that for women by Catherine, who precisely codified their dimensions in their writings. There are also dresses for young people of both sexes, but they are never actually worn. Historically, the wearing of the dress was the subject of a debate among the first Antoinists, some of them refusing to wear it, and even generated a scandal so that Antoine had to justify himself on this subject, saying it had been revealed by inspiration. In the past, the dress was also worn in the street, and that was how the followers were immediately identified by the public. Currently, it is generally only worn in the context of worship, and it is put and removed in the locker room of the temple. Clothing for men is composed of a dress which resembles the one worn by Catholic clergy in the monastery, and closed by 13 buttons, plus a cashmere top hat. Clothing for women is a wide dress accompanied with a cape and a bonnet with a veil. In the Antoinist view, the collar is important as it is believed that the fluid resides here.

The only emblem of Antoinism is the tree of science of the sight of evil that features on the facade of the highest platform in the temple. It has seven branches which represent the seven deadly sins (although sin is rejected in the religion), two eyes which symbolize the view of the sins, and the tree roots which are the symbol of the intelligence which links man to matter. In the branches the mention "Culte Antoiniste" ("Antoinist worship") is written.

Status
In Belgium, the religion was organized as an association without lucrative purpose (asbl) in 1922 and was immediately registered as organism of public utility on a request of the Department of Justice. It is not recognized as a public worship, because there is no worship of a deity in the ceremonies. Currently headed by a college of desservants, the religion is legally registered as religious association in France. It was published in the Journal Officiel de la République Française of 9 February 1924, and the last modification of the statutes appeared in the JO of 3 August 1988. Antoinist worship has been exempt from property taxes on the public part of its buildings since 1925 in Belgium and in France since 1934.

Places of worship
The temples are Antoinism's only place of worship. They are financed with anonymous donations and patronages, and often members participate in the construction. They are all consecrated prior to their use for worship, which means that, at a ceremony, they received a "good fluid" by one of the founders when they were alive or by a duly authorized follower.

The exterior facade displays an architecture which can be variable according to the temples, but always includes the words "Antoinist Worship" ("Culte Antoiniste") and the year of the building consecration. At the entrance, there is a porch where various writings of the religious movement, the internal regulations (in France only), the list of the places of worship and the holidays, as well as photos of the Antoine couple and of the various temples, are exhibited behind display windows.

The inside walls are always painted green, as a symbol of reincarnation. There is no decoration, and small papers on the walls indicate to visitors that they should not speak in the temple. Several rows of wooden benches separated by a center aisle are devoted to the faithful and visitors. They face a two-floor platform, where the worship is performed, and a text called "The Halo of Consciousness" ("L'Auréore de la Conscience"), which is written on the back wall. In France only, the highest platform is adorned, from left to right, with a representation of the "tree of science of the sight of evil", the Antoinist symbol, then a photo of Antoine and another one of Catherine; the photo of the Father is slightly higher than the other two. On the left and the right, side rooms of around 15 m3 are used as consulting offices whose walls are orned with five tables; the most impressive of them is Antoine's image. There is also a cloakroom and, adjacent to the temple, a small apartment continuously occupied by an Antoinist healer.

The movement also owns reading rooms, but no worship is celebrated in these places. As of 2011, Antoinism counts 64 temples: 32 in Belgium, 31 in France and 1 in the Principality of Monaco. It has also opened reading rooms in Belgium, Metropolitan France, Réunion, Guadeloupe, Australia, Brazil, Italy, Congo and Luxembourg. A reading room in Egypt was quickly closed in November 1913.

Publications
The Antoinist literature is mainly composed of Antoine's writings, which are considered as sacred by followers and should not be modified. They include three doctrinal books grouped into two volumes which are sold in the temples and read during the worship: Revelation of the Father (La Révélation par le Père), The Coronation of the Revealed Work (Le Couronnement de l'Œuvre révélée) and Development of the Teaching of Father (Le Développement de l'Enseignement du Père). According to Debouxhtay, "the writings of Antoine do not shine by their qualities of style", a view shared by other observers. Many statements from the Antoines are gathered into 14 books called Tomes, which remain only accessible to dressed members. From May 1907 to April 1909, the religion published the journal The Halo of Consciousness, then from September 1911 to August 1914, The Unitive. In 1936, Belgian writer Robert Vivier published a hagiographic biography—although based on real facts—of Louis Antoine, which is also used by Antoinists to strengthen their faith, and thus sold in the temples.

Hierarchy and financial issues
The organization, which is the most reduced as possible, is slightly different in France and Belgium:

In Belgium, a General Council was organized in 1911 by Antoine to manage all material issues. It is currently composed of nine members including a chairman, a treasurer and a secretary. The founction of the First Representative of the Father was abolished in 1971, and there are no internal regulations in the temples. In France, the movement is led by a religious association called "Culte Antoiniste" ("Antoinist Worship"). All the desservants are part of a College of Desservants which manage the material issues, and whose decisions are implemented by an Administrative Committee. Within the college, a Moral Secretary is elected and serves as legal representative of the religion. Locally, the desservants nominate auxiliaries among the dressed followers so that they perform reading during worship and/or serve as healers. A Council of Local Interior composed of seven members including desservants is used for issues related to the temple on which it depends. Women as well as men can be chosen as ministers, as Catherine promoted gender equality in the worship. In all cases, Antoine, although deceased, remains the leader of the religion, which led Debouxhtay to compare him to the Pope in the Catholic Church.

Antoinist healers are always dressed members, and are not paid. They do not attend specific training or receive any initiation rite. Those who want to access this function must feel spiritually "inspired" and obtain the desservant's approval. They must also promise to respect Antoinist rules including nondisclosure of confessions by consultants and not discouraging traditional medicine. Before receiving consultants, no kind of asceticism is required, but mental preparation includes prayer and meditation. Regarded as mere intercessors, healers have a "charisma of function" as they reproduce that of Antoine, which does not prevent some healers from becoming very popular among consultants.

Worship is practiced voluntarily, and desservants and dressed followers are not paid, neither for worship, nor for consultations. The religion sells nothing except the sacred books, and refuses any form of contribution and any will made by a person who still has a family. When the founding couple was living, donations were rejected when the religion had enough money in its treasury. Only anonymous donations and bequests are accepted, and they go to the "Antoinist worship"'s treasury. In Belgium, the finances, which have been published in Le Moniteur Belge every year after the Council meeting, are on the decline and show a minimal activity of the religion.

Membership
There are four categories of Antoinists: desservants who perform worship, people who wear the religious clothing, regular faithful who attend the service every week, and occasional members or visitors. As its aim is to heal and comfort through faith, Antoinism does not seek to convert new people. The number of followers is difficult to assess as there are no statistics established by the religion. After a period of rapid growth in Belgium, the number of followers is currently on the decline in the country and some temples were forced to close due to lack of money or faithful; for example, in 2003, Human Rights Without Frontiers counted less than 150 worshipers in the country. In France, however, the religion remains active and counts about 2,500 regular members. Estimates of the worldwide membership vary from few thousand to 200,000. The future growth of the number of followers, however, can be affected by certain rules of the group. As it does not practice proselytism, Antoinism suffers from a lack of social visibility and many people are unaware even of Antoinist temples in their neighborhood. Moreover, because of the availability required for worship and the absence of income in the religion, dressed members and desservants are often old-age retired people.

Mainly composed of 40- to 50-year-old people and a majority of women, the membership is almost the same as that which was attracted by Spiritism in Belgium in the 19th century. The followers have mostly modest social status, such as miners and artisans, and are generally people interested in spirituality, but who are at odds with the Catholic Church or display a skeptical attitude towards traditional medicine. Antoinists are also sometimes Jews, Muslims, Buddhists, adepts of reiki, yoga, or tai chi, or former Catholics. An accurate depiction of Antoinists of Northern France was made by writer André Thérive in his 1928 novel Without Soul (Sans âme). In 1945, Debouxhtay described followers as "very kind, very charitable and very obliging people".

Growth and criticism
When Antoine died in 1912, there were fewer than a thousand followers and thousands of supporters; in the 1920s, the number of followers rose to 700,000, including 300,000 in Belgium. During its first decades, Antoinism spread so fast that even American newspapers published articles about the religion, one of them stating that it "[was] attracting considerable attention in Europe". Author Françoise d'Eaubonne considered that the physique of Antoine, which she found attractive, may have contributed to his success. According to Bégot, the success of Antoinist healing in the early 20th century can be explained by the fact that "it offered an alternative to the legitimate institutions of control of body and soul", i.e. the Catholic Church and medicine. She added: "Carrier of a social protest, it is nevertheless a way of socioeconomic integration". French historian and sociologist Émile Poulat stated that the religion "has always appeared calm and beneficient".

As it disapproved that the group of Antoine turned away from Spiritism, journals from Spiritist circles criticized Antoinism in its beginnings, and the president of the Belgian Federation of Spiritist (Fédération spirite de Belgique) Chevalier Clement Saint-Marcq considered the religion as one of the "parasitic stems came on the healthy and strong tree of Spiritism". From a philosophical standpoint, Antoinism was criticized by René Guénon in an entire chapter of his 1923 book The Spiritist Fallacy (L'Erreur spirite), noting, to his point of view, "the nullity of [Antoine's] "teachings" which are only a vague mixture of spiritualist theories and Protestant "moralism"". As for Theosophists, they displayed a strong fellow feeling to Antoinism in their journals.

The religion received little opposition from the Catholic Church, which has sometimes criticized it but only on doctrinal issues, considering it heretic. For example, in 1918, Liège priest Hubert Bourguet published a 50-page brochure in which he expressed concerns on the doctrines, qualified the sacred texts of Antoinism as "gibberish" and concluded that Antoine would have suffered from paraphrenia. In 1925, Father Lucien Roure considered Antoinism "a doctrine of anarchy and amorality", with "negative teachings", confused and incoherent writings, and "credulous and docile" followers. In 1949, author Jacques Michel blamed Antoine for having substituted himself for Jesus Christ and deemed Antoinism a "demonic" faith. Later, in 1953, Maurice Colinon, then in 1954, the Father Henri-Charles Chéry, published books which analyzed non-conformist groups, including Antoinism. According to Debouxhtay, Protestants were concerned about the Antoinist expansion in the 1930s, and several pastors published writings on this subject (Giron-Galzin, 1910; Rumpf, 1917; Wyss, c.1924). More recently, the religion was studied from a Protestant perspective by pastor Gérard Dagon.

Classification
In France, the Antoinist worship was classified as a cult in the 1995 parliamentary reports which considered it one of the oldest healer groups. Books published by Belgian and French anti-cult associations and activists sometimes included Antoinism in their lists of cults, such as Cults, State of Emergency—Better know them, better defend oneself in France and worldwide (Les Sectes, État d'urgence—Mieux les connaître, mieux s'en défendre en France et dans le monde), published by the Centre Roger Ikor, and others. However, on 27 May 2005, the 1995 annex of the French report and cult classifications in which the Antoinist worship was listed, were officially cancelled and invalidated by Jean-Pierre Raffarin's circulaire. In addition, in a 1984 letter, the French Minister of the Interior wrote that the movement was considered, from an administrative point of view, as having for exclusive purpose the exercise of a religion, thus complying with the 18th and 19th Articles of the 1905 French law on the Separation of the Churches and the State. He added that Antoinism had always been allowed to receive bequests or donations, which meant that its religious nature was never challenged. In the early 2000s, membership of an Antoinist mother in Valenciennes was used by her former husband to remove from her the custody of their son; the decision received attention from media and was criticized by the French sociologist Régis Dericquebourg as being unjustified.

When heard by the Belgian commission on cults, philosopher Luc Nefontaine said that "the establishment of a directory of cult movements (...) seems to him dangerous, because it would also give a bad image of quite honourable organizations such as (...) Antoinism". Eric Brasseur, director of Centre for information and advice on harmful cultish organizations (Centre d'information et d'avis sur les organisations sectaires nuisibles, or CIAOSN) said: "This is a Belgian worship for which we have never had a complaint in 12 years, a rare case to report". Similarly, in 2013, the Interministerial Mission for Monitoring and Combatting Cultic Deviances (Mission interministérielle de vigilance et de lutte contre les dérives sectaires, or MIVILUDES) made this comment: "We have never received reporting from Antoinists. They heal through prayer, but as long as they do not prevent people from getting proper treatment by legal means..." In addition, the Renseignements généraux stopped monitoring the religion given the absence of any problem. In 2002, the national service "Pastoral, sects and new beliefs" ("Pastorale, sectes et nouvelles croyances"), which analyses new religious movements from a catholic point of view, wrote about Antoinism: "Although listed among the cults in the 1995 Parliamentary Report, it has no cultish feature." Similarly, Dericquebourg, who deeply studied the religious group, concluded that Antoinism is not a cult: it "has no totalitarian influence on its members, and do not dictate their behaviour to get in the world; it is not exclusive [and] shows no hostility towards social systems". According to Bégot, the group is a "cult" in the sociological language (not to be confused with the pejorative word "cult"), characterized by a mystical experience, a break with the dominant religious tradition, and primacy of the individual on social issues; it has both magical and ethical dimensions.

Although it does not refer directly to the Gospel, Antoinism is often considered a Christian-based new religious movement. In 1970, British sociologist Bryan Wilson classified Antoinism in the category of "thaumaturgical sects". Secretary of the French episcopate for the study of cults and new religious movements Jean Vernette also deemed the group a "healer church" and "a new religion of Spiritism, Theosophy and elements of Christianity". Le Protestant Liégeois, a Belgian Protestant periodical, said that the group, although listed as a cult in the 1995 parliamentary report, was "rather a philosophical and religious movement". In an encyclopedia about sects, the journalist Xavier Pasquini qualified Antoinism a "genuine Theosophical religion", and stated that it "does not ask for money from its followers, and does not practice excessive indoctrination".

title: Antoinism


text:
John Rafter Lee

John Rafter Lee is an English actor, narrator, playwright and producer.

Biography
Lee was born in England with Irish ancestry. His father worked as a carpenter and other men in his family were blacksmiths, brick layers and plumbers. Lee himself has worked in agriculture, picking fruit, which he considers much more difficult than voice acting.

Career
Lee has narrated hundreds of audiobooks. "His trademark rich, smooth voice with its hint of a growl turns the word into a seduction", according to AudioFile. He has won numerous Audie Awards and AudioFile Earphones Awards, and he was named a Golden Voice by AudioFile in 2009.

In film, he portrayed the mysterious Trevor Goodchild in Peter Chung's Æon Flux. Other voice credits include Meier Link in both Vampire Hunter D: Bloodlust and Vampire Hunter D, Pavlo Zaitsev in episode 16 of Ghost in the Shell: Stand Alone Complex, Jason Wynn in HBO's Spawn animated series, and Aristotle in Reign: The Conqueror. John also had a role as a voice actor playing Cid Bunansa in the video game Final Fantasy XII.

Lee was also the producer and screenwriter for the 2001 film Breathing Hard, in which he played the character John Duggan. His Æon Flux co-star Denise Poirier plays his wife Carol.

He has written the plays Blood and Milk, Hitler's Head, Passchendaele, Clean Souls and Frankincense. He has adapted into English Schiller's Don Carlos, Racine's Britannicus and Grabbe's Jest, Satire, Irony and Deeper Significance. Passchendaele received its first production at the New York Fringe Festival in August 2010.

His latest film, which he wrote and co-produced, is Forfeit, which received its premier at the 2007 South by Southwest Film Festival in Austin, Texas. He is currently writing a film to be shot in his hometown, Birmingham, England.

Awards and honors
AudioFile named Lee a Golden Voice narrator.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: John Rafter Lee


text:
HC Ambrì-Piotta

Hockey Club Ambrì-Piotta is a Swiss professional ice hockey club and a member of the National League (NL). The club was founded September 19, 1937, and is also known as "Bianco-Blu" (English: white and blues). Though they have never won the league championship, the club has not been relegated to the Swiss League since being promoted in 1985, the same year that saw the arrival of Dale McCourt.

The team plays its home games in the 7,000-seat Nuova Valascia.

History

Ambrì and Piotta are two small villages in the municipality of Quinto, located in the northern part of the valley Leventina canton Ticino, with a combined population of 500 people. Ambrì-Piotta has more than 40 fan clubs all over Europe. For major events, like the derby against southern rivals HC Lugano, the fans compose a choreography. When Ambrì wins a game, fans rejoice to the valley anthem "La Montanara".

Since 1959, they have called their self-owned Valascia as their home. Standing 1,000 metres above sea level, it is an open-ended facility with 2,000 seats and additional standing room space for 5,000.

In the summer of 2013, the team raised roughly five million Swiss francs in response to financial difficulties. The donations given to HC Ambrì-Piotta came from both large and small donations, many of which were given via SMS. The efforts of the team and its fans have secured the right to play in the National League.

Domestic
National League
 * Runners-up (1): 1998–99

Swiss Cup
 * Winners (1): 1962

International
IIHF Continental Cup
 * Winners (2): 1998–99, 1999–2000

IIHF Super Cup
 * Winners (1): 1999
 * Runners-up (1): 2000

Invitational
Spengler Cup Basler Cup
 * Winners (1): 2022
 * (2): 1953, 1959

Current roster
Updated 5 July 2024.

NHL alumni

 * Richard Park
 * Marco Baron
 * Andy Bathgate
 * Paul DiPietro
 * Hnat Domenichelli
 * Pauli Jaks
 * Kim Johnsson
 * Valeri Kamensky
 * Larry Kwong
 * Andreas Lilja
 * Ryan Malone
 * Dale McCourt
 * Oleg Petrov
 * Róbert Petrovický
 * Leif Rohlin
 * Jean-Guy Trudel
 * Erik Westrum
 * Matt Duchene
 * Max Pacioretty
 * Cory Schneider
 * Maxim Noreau
 * Scottie Upshall
 * Dominik Kubalík
 * Don Laurence
 * Mike Kaszycki
 * Alex Formenton

title: HC Ambrì-Piotta


text:
Talk:Heart FM

Merge?
This list has been created independently here and on Heart (disambiguation). Having it in one place would save having to maintain both.

My thought is that we should make this one redirect to Heart (disambiguation). Having the list there rather than here would provide a quicker route for anyone who searches for Heart, and would also make it easy to add non-FM stations with the same name should any crop up.

After all, there aren't that many stations called Heart at the moment, so I'm not sure we need a separate page to list them. -- Smjg 09:09, 31 August 2005 (UTC)

 * I agree. Go for it. -Silence 13:15, 21 September 2005 (UTC)

title: Talk:Heart FM


text:
Talk:Sui thor

This page went through a VFD vote and the decision was to merge it into SubSpace (computer game). The discussion can be found here. - Mgm|(talk) 09:09, August 31, 2005 (UTC)

title: Talk:Sui thor


text:
Wikipedia:WikiProject User scripts/Scripts/Show recent comments

This will eventually allow people to hide discussions on talk pages (or the VP) that occurred before a given date. It is in semi-complete form below. Please improve, modify, suggest, critique, etc. Thanks! JesseW 09:09, 31 August 2005 (UTC)
 * It needs:
 * An interface to set the uptodate.
 * A way to identify sections, rather than just paragraphs, so whole sections that have been updated can be shown, rather than just the paragraphs that have been updated.
 * A option to show, rather than hide, childNodes that have no dates in them.
 * Bells, whistles and gongs, of course!

uptodate= new Date( "Aug 26 2005" ); //This is the date which things need to be after to show up. tokeep= new Array; //The array that stores the info about which pieces to keep. bc=document.getElementById( "bodyContent" ); //Shorthand z=bc.childNodes; //Shorthand for (x=0;x<z.length;x++) { //Go through each childNode of bodyContent tokeep[x]=z[x]; //Put the node into tokeep (if kept, this will be later be replaced by true.) if (z[x].textContent) { //Some things don't have textContent //This matches the signature date format. (Odd other formats are not yet handled.) q=z[x].textContent.match(/[0-9]+:[0-9]+, [0-9]+ [A-Z][a-z]+ [0-9]+ [(]UTC[)]/); if (q) { //Some things don't have any dates in them //This turns it into a Date object(it needs to be reformatted for the sake of the parser) q= new Date(String(q).replace(/(.+), (.+) [(]UTC[)]/, "$2 $1 GMT" )); if (q>uptodate) { //Is it after uptodate? tokeep[x]= true //Then keep it. }}}}; for (x=0;x<tokeep.length;x++) { //Go through tokeep and do the removals. if (tokeep[x]!= true ) { bc.removeChild(tokeep[x]) }}

Colorized with http://blogs.applibase.net/prasad/downloads/jscolorizer/jscolorizer.html, pre tags removed, spaces added at the beginning of every line.


text:
Talk:KCCK-FM

Untitled
Apparently, the article actually was not ever properly nominated for deletion, so noone ever closed the "Vfd", because the link had only been posted on the article, please see WP:VFD. Step III is somewhat important. GeeJo (t) (c) 09:10, August 31, 2005 (UTC)

Article name
I have moved this article to KCCK-FM from KCCK. Consensus on WP:NC is that the article name should reflect the actual call letters of the TV station. As can be seen here: the call letters for this station are in fact KCCK-FM. —A 08:14, 25 January 2006 (UTC)

title: Talk:KCCK-FM


text:
Talk:One-state solution

Extended-confirmed-protected edit request on 6 July 2019
Location of error: 3rd paragraph of article (with 1st line counted as the 1st paragraph); 2nd sentence. Change "...sought out a wish to..." to "...sought out from a wish to..." Add the word 'from' after 'out'. Goman1 (talk) 20:42, 6 July 2019 (UTC)
 * ✅ Alduin2000 (talk) 23:05, 6 July 2019 (UTC)

Palestinian views on Bi-National State
The two sources come from opinion pieces and don't really say anything. The part that says Palestinians wanted people to be second class citizens is not really supported and seems intended to make the Palestinians look like racists.

I propose either removing the section or adding more detail on the level of support such as polling. Right now it just seems a propaganda piece for pro-Israel voices. — Preceding unsigned comment added by 2605:6000:ECC8:F00:20C9:8BEB:C926:84BD (talk) 17:37, 24 July 2019 (UTC)

Almost two years later, this section has not been fixed. The two pieces cited [25] and [26] in no way talk about the Palestinians views of the one-state solution after the 1930's. [26] states "Today, the prospect of such a binational state emerging is even more remote: Neither people wants a binational state, especially after more than a century of mutual bloodletting and warfare." This provides zero evidence of modern Palestinian support either for or against a binational state. Comparing the anti-immigration sentiment of Mandatory Palestine in the 1930's-1940's to the open air prisons and other such atrocities going on today is disingenuous. Either remove this section or flesh it out with actual citations containing real evidence. - User: Nyaalek 9:51 8 April 2021

the need for this section to be fixed is urgent & its disheartening to see two years of inaction on the part of the class of wikipedia editors privleged to be able to edit this section. as other editors have stated, the article used as citation for the claim that palestinians do not support a binational approach (https://www.theatlantic.com/ideas/archive/2019/05/rashida-tlaib-misled-skullduggery-listeners-israel/589417/) does not actually cite any reliable source such as polling on the claim that the binational approach is unsupported among palestinians, nor is it even a news article. its simply a one-sided opinion piece & which does not qualify as a legitimate source of information to cite something as important as palestinian views on binationalism. anyone can write whatever they want in an opinion piece, that doesnt make it a reliable source.

as the conflict between palestinians and settler colonial israeli policies comes to the forefront of international attention, more people will be turning to this website for information, & currently what they are going to get when they go to this page is an uncited claim from a propaganda piece. it is imperative that someone from the class of wikipedians who are allowed to edit this article take responsibility for the fact that as it stands, this article is spreading harmful misinformation. everyone who can change that but instead stands around ignoring this years-long flaw is complicit in that. Neonpixii (talk) 18:58, 1 June 2021 (UTC)

I agree with Neonpixii and advocate for removal or clarifying with reliable sources. I came across this section and clicked through to the citation [26]. It is an opinion piece by written by Benny Morris, who is a self-proclaimed Zionist and has no authority to speak on behalf of all Palestinians. Sauceweb (talk) 06:12, 9 June 2021 (UTC)

 * Sauceweb's comments remind me of the infamous Fox News interview with Reza Aslan. In that interview, Dr. Aslan was told that he has no authority to write about Jesus since he is a self-proclaimed Muslim.  Of course, the answer to that bigoted statement is that if Dr. Aslan did the research and is an expert on the subject at hand, he can speak about it with authority despite whatever religious/political views he may identify with personally.  --GHcool (talk) 18:04, 9 June 2021 (UTC)

 * Where you miss is that Reza writes from a historical perspective, hence objective in nature. Whereas the source in question ([26]) is purely subjective as it is an opinion piece. Regardless of Benny Morris's credentials, what he writes as an opinion does not automatically make it objective and true. The same is applied to Aslan as well if he were to write an opinion piece. It's ridiculous to claim that Morris's opinion can be taken as an authority for what ordinary Palestinians want regarding their self-determination. It's doubly ridiculous that we are even sitting here essentially debating the meaning of "opinion". Sauceweb (talk) 20:23, 14 June 2021 (UTC)

Antiquity
"Antiquity to World War 1" should mention that the only sovereign countries comprising the land during that period were Israel and Judea during biblical times.Normvcr (talk) 15:53, 17 September 2019 (UTC)
 * Good point. Although every historian knows this to be true, I can't find a source on a quick google search that says specifically asserts this.  I fear that if we assert it on Wikipedia without a source, it will be taken down as an example of original research or synthesized research.  Does anybody have a source that asserts it? --GHcool (talk) 17:50, 17 September 2019 (UTC)

Hashomer Hatzair 1946
This 1946 document shows something that is appropriate for this article. Unfortunately Google Drive links tend to disappear. Zerotalk 01:20, 25 September 2019 (UTC)

World Map of UN Vote needs further explanation
the Philippines, Liberia, and Haiti are all colored in a color not explained in the key. — Preceding unsigned comment added by 73.147.122.107 (talk) 21:42, 8 October 2019 (UTC)

Typo to be fixed
Quote under Academia:

"The conference also features Dianna Buttu, former legal advisor for the PLO "

Should be Diana Buttu, one n: en.wikipedia.org/wiki/Diana_Buttu ralian (talk) 18:33, 9 September 2020 (UTC)

Extended-confirmed-protected edit request on 23 February 2021
Under heading "Arguments for and against," subheading "Against," final paragraph. "with each intifada more violent in the last" should be "with each intifada more violent than the last" Mlb96 (talk) 06:12, 23 February 2021 (UTC)
 * Yes check.svg Done – robertsky (talk) 18:35, 23 February 2021 (UTC)

Extended-confirmed-protected edit request on 9 May 2021
When the Golan Heights is first mentioned below the map of Israel-Palestine perhaps there could be a link to the article for further reading? Thanks. https://en.wikipedia.org/wiki/User:EmilePersaud 10:32, 9 May 2021 (UTC)
 * Yes check.svg Done Run n Fly (talk) 15:39, 9 May 2021 (UTC)

Merge
Since both this article and Isratin refer to a proposed "unitary, federal or confederate Israeli-Palestinian state" is there any reason not to merge them, the resulting article being entitled Bi-national state (Israeli–Palestinian peace process)? Mcljlm (talk) 16:47, 13 May 2021 (UTC)
 * , basing on your recent edits, I assume that 'this article' refers to Isratin? – robertsky (talk) 16:58, 13 May 2021 (UTC)

 * , I intended "Since both this article and Isratin ..." to appear here. I've edited my text. What do you think of suggestion? Mcljlm (talk) 15:15, 25 May 2021 (UTC)

New Reading for Bibliography
A suggested article to add to the bibliography:

Jeremy Pressman, "Assessing One-State and Two-State Proposals to Solve the Israel-Palestine Conflict," E-IR, June 27, 2021, https://www.e-ir.info/2021/06/27/assessing-one-state-and-two-state-proposals-to-solve-the-israel-palestine-conflict/ Nutmeg39 (talk) 00:17, 29 June 2021 (UTC)

Extended-confirmed-protected edit request on 8 July 2021
“the Israel Project” ought to be renamed to ‘The Israel Project’, given their acronym. 117.96.14.189 (talk) 13:20, 8 July 2021 (UTC)
 * That should be discussed on the talk page at Talk:Israel Project, probably in the form of a move request. ‑‑ El Hef  ( Meep? ) 17:31, 8 July 2021 (UTC)

Extended-confirmed-protected edit request on 21 February 2022
For the sentence widely viewed among supporters as a form of colonialism, change the link to the more specific settler colonialism instead. All three sources (refs 8, 9, 10) for this sentence use the term "settler colonialism". (Though the link for source 8 appears to be broken, here is the most recent page I can find via archive.org) aismallard (talk) 04:26, 22 February 2022 (UTC)
 * ✅ I also updated citation 8 for the new URL. Thank you. TimSmit (talk) 15:30, 22 February 2022 (UTC)

Arguments for and against - Academia
The first line of Arguments for and against - Academia is poorly sourced. The source used doesn't explain how a one-state solution is anti-Israel and should really be removed.--Kappasi (talk) 19:53, 30 March 2022 (UTC)

1RR
your last edit broke 1RR. Please self-revert. Onceinawhile (talk) 22:30, 6 June 2022 (UTC)
 * Please show me where. I reverted only once during the last 24 hours. Tombah (talk) 22:34, 6 June 2022 (UTC)
 * 22:26, 6 June 2022
 * 16:52, 6 June 2022
 * Both edits removed the reference to apartheid from the lede. Onceinawhile (talk) 22:36, 6 June 2022 (UTC)

One-State Solution and Binational State shouldn't share the same page.
This page itself talks about the varitey of different kinds of One-State Solutions, but the problem is when I'm on the page for a specific Political Party and all it says about what Solution they support is One-State and then links here, that doesn't tell me specifically what that party means by that. And if the page says they support a Binational State but links to this page I'm inclined to wonder if an editor was using the temrinology wrong? KuudereKun 15:51, 3 November 2022 (UTC)

 * Afaik, these are alternative names for the same thing. If some other page is wrongly pointing here that's a problem on that page, not this one. Selfstudier (talk) 17:52, 3 November 2022 (UTC)
 * Binational State epxlictly means a State that is Both Jewsih and Arab, "One State Solution' can still apply to solution that one of those two groups must be removed. KuudereKun 17:27, 4 November 2022 (UTC)
 * That doesn't seem like a solution. Selfstudier (talk) 18:05, 4 November 2022 (UTC)
 * It is from the POV of those who propose it. KuudereKun 23:17, 4 November 2022 (UTC)
 * That's the first time I've heard the 'One-State Solution' described like that (it does not usually incorporate ethnic cleansing) - do you have a reliable source for that? Iskandar323 (talk) 07:33, 5 November 2022 (UTC)
 * The Popular Front for the Liberation fo Palestine is refered to on this site as a One-State Solution Party but when I look deeper into them they do not seem like Binationalists in the same way the Democratic Front for the Liberation of Palestine is. KuudereKun 14:30, 5 November 2022 (UTC)
 * The discussion just took a Monty Python-esque turn. But more seriously, Wikipedia is not a reliable source - so again, do you have a reliable source for this? Iskandar323 (talk) 14:48, 5 November 2022 (UTC)
 * Yes and Wikipedia usage of these terms is all I was talking about. KuudereKun 15:42, 5 November 2022 (UTC)
 * Incidentally, the one line on that page about this topic appears to be entirely unsourced, so as far as in-Wiki references go, it's also pretty useless. Iskandar323 (talk) 15:54, 5 November 2022 (UTC)
 * In any case, even if a single minor political faction has an alternative take, there is no reason why that can't also be explained on this page too. Iskandar323 (talk) 16:00, 5 November 2022 (UTC)

Extended-confirmed-protected edit request on 31 December 2022
Change "However, interest in a one-state solution is growing as the two-state approach has not yet managed to reach a final agreement." to "However, interest in a one-state solution is growing as the two-state approach has not managed to reach a final agreement."

The word "yet" implies it will happen in the future and of course we don't know that. Midwood123 (talk) 18:41, 31 December 2022 (UTC)
 * ✅ Lemonaka (talk) 19:31, 31 December 2022 (UTC)

Extended-confirmed-protected edit request on 3 January 2023
Under "Palestinian views on a binational state": Change "in which Europeans immigrants" to "in which European immigrants". There seems to be an extra "s" there. Midwood123 (talk) 03:38, 3 January 2023 (UTC)
 * ✅ Lemonaka (talk) 10:49, 3 January 2023 (UTC)

Edit Request
There should not be a reference to the Green Party of the United States. That is one organization within a very small movement in the United States. This article serves a purpose of clarifying what the one-state solution is. No one in the US or Israel or Palestine is turning to the GPUS for guidance here.

The section also equates Iran's policy that Israel has no right to exist with the one-state solution. That is very, very confusing. There is no reference to any information on Iran. This should also be removent. 2600:6C64:7B3F:4900:8C4C:35FD:6B40:8F0E (talk) 01:45, 23 January 2023 (UTC)

 * Iran removed as unreferenced OR and Green party position as only a primary source (Green Party website). Selfstudier (talk) 09:50, 23 January 2023 (UTC)

Edit request
"During the following years, a large population of Jews living in Arab nations (close to 800,000) left or were expelled from their homes in what has become known as the Modern Jewish Exodus and subsequently resettled in the new State of Israel."

This sentence from the article gives an impression that is not in compatible with the well sourced article Jewish exodus from the Muslim world.

This article states that the number of Jews resettling in Israel from Arab countries between 1948 and 1951 was 260.000. If you instead focus on the exodus from Muslim-majority countries (not only the Arab ones) between 1948 and 1980 it is stated as being 650.000.

The sentence should be edited for clarity. At the moment it seems to imply, that the number of Jews from Arab countries resettling in Israel during 'the following years' exceed the number of Jews resettling in Israel across more than three decades and from both Arab and non-Arab Muslim-majority countries. Holscher (talk) 14:31, 15 October 2023 (UTC)

“Single”
“one state” in the lead should be replaced for “a single state” to disambiguate this from the two-state solution. 82.36.70.45 (talk) 12:29, 3 November 2023 (UTC)

Sentence out of place
The Arguments in Favor section contains the following sentence: "Israeli Prime Minister Olmert argued, in a 2007 interview with the Israeli daily Ha'aretz, that without a two-state agreement Israel would face 'a South African-style struggle for equal voting rights' in which case 'Israel [would be] finished'." That is an argument against, not in favor, right? I think this sentence should be moved to the Arguments Against section. --Westwind273 (talk) 20:44, 29 November 2023 (UTC)

Big hole
A big hole in this article is the Zionist position pre-1948, which was an overwhelming preference for a Jewish state in all of Palestine. Even before the Balfour Declaration that was true. Zerotalk 03:18, 30 November 2023 (UTC)

Palestinian views on binational state is historically inaccurate
The first two lines of the section on Palestinian views on binational state are incorrect. As early as the 1930s, Palestinians put forward proposals for a secular, democratic state for Jews and Arabs.

On page 52 of Edward Said's 1979 essay "Zionism from the Standpoint of its Victims," he writes "first formulated in the 30s by the Arab wing of the Palestinian Communist party: the idea of a secular, democratic state in Palestine for Jews and Arabs."

 * Red information icon with gradient background.svg Not done for now: please establish a consensus for this alteration before using the template.  Spintendo  05:01, 28 December 2023 (UTC)

Extended-confirmed-protected edit request on 24 December 2023
Currently, the opening text in the "Palestinian views on a binational state" lack any sources and direct quotes. Please update the opening paragraph with the following text, quote, and sources:

Prior to the 1960s, a binational state was not accepted among Palestinians. The Palestinian position evolved following Israel's victory in the Six-Day War, when it became no longer realistic to expect the militarily powerful and densely populated Jewish state to disappear. Eventually, Palestinian leadership began flirting with the idea of a two-state solution.[28] However, some remained open to a one-state solution with equal rights for all; as a leader of the PLO’s prevailing Fatah faction observed in 1969, “there is a large Jewish population in Palestine, and it has grown considerably in the last twenty years. We recognize that it has the right to live there and that it is part of the Palestinian people. We reject the formula that the Jews must be driven into the sea. If we are fighting a Jewish state of a radical kind, which had driven the Arabs out of their lands, it is not so as to replace it with an Arab state which would in turn drive out the Jews. What we want to create in the historical borders of Palestine is a multiracial democratic state...a state without any hegemony, in which everyone, Jew, Christian, or Muslim will enjoy full civic rights.”[29][30] [31]

In 1979, Moshe Dayan contended… - [29] Gresh, Alain. (1988). The PLO: The Struggle Within. London. Zed Books. Pg. 33. [30] Abunimah, Ali (2006) One Country: A Bold Proposal to End the Israeli-Palestinian Impasse. Picador. [31] Armstrong, Karen (2001). Holy War: The Crusades and Their Impact on Today’s World. Anchor Books. pg. 137-138 Maroo530 (talk) 03:42, 24 December 2023 (UTC)
 * Red information icon with gradient background.svg Not done for now: please establish a consensus for this alteration before using the template.  Spintendo  05:02, 28 December 2023 (UTC)

Extended-confirmed-protected edit request on 2 January 2024
A fifth model is to establish two dozen or more co-equal cantons similar the Swiss model. Such diverse figures as the prominent Zionist leader, Itamar Ben-Avi, offered variants of this idea in the 1930s and 1940s. In 1947, several nations, including Lebanon, proposed dividing Palestine into multiple Jewish and Arab "cantons." The UN rejected the plan in favor of a two-state solution.

But there are three "one state solutions"?

 * There are two other, not entirely mutually exclusive, versions of the One State Solution that don't seem to be convered here? e.g. Netenyahu, Ben Gvir, and the guy who got killed on 2001-10-17 all seem(ed) to support a "one state solution" … but it doesn't sound like this one? There are infinite one state solutions, depending on what sort of state it would be, but there's at least three broad ideas.
 * bi-national
 * it's all Israel
 * it's all Palestine
 * …and then each of the One Nation states (fittingly, the name of a somewhat objectionable political party in my own country) have ethno-Nationalist and religios spins them.  It gets blurry in that advocates of each of the one nation solutions often claim - disingenuously, and intermittently depending on their audience - to want a bi-national state. But there are still 3 central ideas, even if the boundaries blur.
 * If they have their own names or articles, they should have a prominant link in the "See Also" or "Don't Confuse".
 * Do such articles exist?
 * What are their names?
 * If they don't already exist then this article needs a new subsection for each.
 * and if they're already here they need to be easier to find?
 * Irtapil (talk) 08:15, 28 December 2023 (UTC)

Extended-confirmed-protected edit request on 27 January 2024
Hello, I'm a volunteer for the One Democratic State Initiative, a small Palestinian political endeavor advocating for the creation of one secular state as a solution to the Israeli-Palestinian conflict. We would like to request to be added on the page, under the In favor section, thank you very much.

This is our website if you need more information: https://odsi.co/en, and this is what should be put on the page if the request is granted:

The One Democratic State Initiative, a Palestinian-led political endeavor, advocates for one singular secular Palestinian state, where all citizens have the same rights and freedom of movement.

Please make small edits where you see necessary.

Goodbye. Thoma000 (talk) 20:08, 27 January 2024 (UTC)

Not done, please provide secondary source(s). Selfstudier (talk) 20:13, 27 January 2024 (UTC)

 * Here are some secondary sources, I hope they are enough: https://odsi.co/en/ods-material/ Thoma000 (talk) 23:04, 13 April 2024 (UTC)

Corrections and explanations needed
The Jewish "community" did not accept the two state partition plan. The Jewish Agency did. Zionists did not accept the partition plan.

More also needs to be said and described about what the one-state unitary democracy that was proposed by the Arab states in 1946 and 1947, what did it entail and why was it rejected? Otherwise it is a disservice to history and injustice to Palestinians to frame that rejection without any context or explanation and to follow the rejection of the two-state landgrab solution with the point of invasion. Ozmungs (talk) 06:54, 16 March 2024 (UTC)

Group Rename and Broken Links
The Reut Institute was renamed to Reut Group, and changed its website along with it. The citation https://www.reut-institute.org/Publication.aspx?PublicationId=346 is dead along with https://reut-institute.org. Someone needs to go through and rename the group on the page to Reut Institute and the sources to their new website at https://www.reutgroup.org/ --Swesham (talk) — Preceding undated comment added 06:55, 16 April 2024 (UTC)

Extended-confirmed-protected edit request on 8 May 2024
Change the reference link for 13 to this URL instead: https://apnews.com/united-states-government-e5c04516ee3c40d9800768573e2f7a8e

The current link is dead, but this is likely the same wire copy filed by the AP reporter, Josh Lederman, and has the same quotes referenced. Paul Brescia (talk) 10:10, 8 May 2024 (UTC)
 * ✅ — hako9 (talk) 07:03, 14 May 2024 (UTC)

title: Talk:One-state solution


text:
Talk:Ulf-Dietrich Reips

Possibly a vanity article?
Seems to have been contributed by an anon user http://en.wikipedia.org/w/index.php?title=Special:Contributions&target=80.219.11.132 who only contributed pages related to this guy.

However he seems notable enough (not worthy of a VfD)- does anyone have any sources that aren't the guys homepage ?

 * Some additional info to the comment of the user above: the anonymous user's author's IP-addresses are (University of) Zurich-based, so looks like he's really himself. I vote for 'downgrading' his 'pioneer status' to something more appropriate... If I don't hear complaints, Im going to do this in a week or so. 84.72.17.12 18:58, 8 November 2006 (UTC)

 * I corrected several mistakes on this page that were probably due to a severe case of POV. - No wonder, since the author was likely writing about himself. (There was even a typo cut-and-pasted from his own homepage.) I couldn't find anything on the web about a "German internet literature contest", besides on Reips own pages. Given the likely history of this page, I removed this information until further verification, too: better too little info than wrong info! If you know it better, please re-insert the information with an appropriate citation! 84.72.17.219 10:35, 14 November 2006 (UTC)

title: Talk:Ulf-Dietrich Reips


text:
Talk:Antonov An-72

Comments
Their seems to be a discrepancy of the specifications of the An-72. Sources online claim either 31 August or 22 August of 1977 was its first prototype flight. Other Specifications list different dimensions/take off weight/performance of the aircraft. Just make sure to check different sources before adding info.--Kakonator 09:12, 31 August 2005 (UTC)

I've went ahead and added info. One source that I used is "Warplane" #12 magazine from 1985 and other various online sites. I'm not sure if any of the info is correct but if anyone has a better source, please fix itup. --Kakonator 11:03, 31 August 2005 (UTC)

 * No idea which date is correct, but it would seem more likely that the Russians would decide to test new aircraft in mid-summer rather than mid-winter. Drutt 02:46, 9 October 2007 (UTC)

YC-14 mention
Isn't the mention of the YC-14 being the only turboprop in it's competition grossly off topic? It has nothing to do with the An-72, and should be deleted. —Preceding unsigned comment added by 67.232.110.108 (talk) 15:38, 14 March 2008 (UTC)

YC-14 is not a turboprop.. it has high by-pass turbofans located in same configuration than the AN-72.. in fact they are 2 very alike planes and the YC-14 is the closest think i have seen to the AN-72 —Preceding unsigned comment added by 205.223.231.72 (talk) 06:15, 30 August 2008 (UTC)

External links modified
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 * Added archive http://web.archive.org/web/20090107030001/http://www.m9.com.ua/en/vs/passenger/an-74/characteristics.html to http://www.m9.com.ua/en/vs/passenger/an-74/characteristics.html

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An-26 replacement changes
A dynamic IP user has been making changes to the Lead based on their own interpretation and ideas (WP:Original Research) rather than using reliable sources. In particular, they have been changing this, "It was designed as an STOL transport and intended as a replacement for the Antonov An-26", substituting "An-8" for "An-26" based on relative payload capacities. I checked several reliable sources, both print and online, and they all stated that the An-72 was developed as a replacement for the An-26 in Soviet service, and I cited one of them. However, none of my print sources went into any detail, as they are minimum-coverage aviation encyclopedias. One of the online sources did go into further detail here. Of itself, Air Vectors over isn't a reliable source, but his (Greg Goebel) article is based primarily on a reliable print source, Antonov's Jet Twins, by Yefim Gordon & Dmitriy Komissa (v, Midland Press, 2.) Unfortunately, I don't have a copy this book.

According to the Air Vectors article, the An-72 was originally intended to have a payload capacity of 5 metric tons, which is very close to that on the An-26. However, Aeroflot wanted a much larger payload for the An-74 airliner version, so the An-72 was redesigned. If I can obtain a copy of the Yefim Gordon book, I will try to add something on this to the development section of the article, which is very short on development details. If someone has or can get a copy of the book, feel free to update it yourself. Thanks.

By the way, the An-32 was never until intended as a replacement for the An-26, but was developed for the Indian Air Force as a hot-and-high variant of the An-26. BilCat (talk) 22:42, 25 October 2022 (UTC)

title: Talk:Antonov An-72


text:
Pongola

Pongola may refer to:
 * Pongola, KwaZulu-Natal, a town in South Africa
 * Pongola River, a river in South Africa
 * Pongola glaciation, a glaciation period 2900 million years ago

title: Pongola


text:
Alan Connolly (cricketer)

Alan Norman Connolly (born 29 June 1939) is a former Australian cricketer who played in 29 Tests and one ODI from 1963 to 1971. He played first-class cricket for Victoria and Middlesex from 1959 to 1971.

Cricket career
Connolly was born in the small country town of Skipton, Victoria. A fast bowler early in his career, injury and advice from his state captain Jack Potter led him to slow his pace to increase his accuracy and movement off the pitch and through the air.

Connolly toured England with the Australian team in 1964 but was hampered by injury and poor form. In Victoria's Sheffield Shield victory over Queensland in February 1965, he took his best first-class innings figures of 9 for 67 in the first innings and made his highest score of 40. Connolly led the Victorian attack in Victoria's victory in the Sheffield Shield in the 1966–67 season, taking 46 wickets at 26.91, and was selected to tour New Zealand at the end of the season. He led Australia's attack in the four matches against New Zealand, taking 16 wickets at 22.25.

At the start of the 1967–68 season Connolly took 6 for 104 and 7 for 61 in Victoria's 10-wicket victory over South Australia, and was selected in the Test team again. After he returned to the Test team, Connolly became a reliable bowler in partnership with Graham McKenzie. He played an important part in Australia's 159-run victory at Old Trafford in 1968, taking match figures of 41–19–61–3, the only time England lost a match in a sequence of 40 Tests between 1966 and 1971. He headed Australia's bowling figures for the series, with 23 wickets at 21.34. He played the 1969 and 1970 seasons for Middlesex, but was again hampered by injuries during the 1970 season, and decided not to return for a third season in 1971.

On the tour of South Africa in 1969–70, Connolly took 20 wickets at 26.10, in a series in which Australia lost all four Tests, and his four fellow pace bowlers took only 17 wickets between them at a combined average of 61.70. He took match figures of 55–22–109–7 in the First Test at Cape Town, and in the Fourth Test he took his best Test innings figures of 6 for 47.

He was recalled for his last Test match in the Fourth Test at Sydney in the 1970–71 Ashes series, but was dropped after taking just one wicket in Australia's 299-run loss. He retired from first-class cricket at the end of the season. His 330 wickets for Victoria set a new record for the state.

title: Alan Connolly (cricketer)


text:
Port Edward

Port Edward may refer to:

 * Port Edward, British Columbia, a district municipality in Canada
 * Port Edward, KwaZulu-Natal, a town in South Africa
 * Port Edward, China, the former name of the urban core of Weihai, Shandong, China

title: Port Edward


text:
Paul Cronin

Paul Cronin (8 July 1938 – 13 September 2019) was an Australian actor who played roles in the Australian television series Matlock Police and The Sullivans. He won the Silver Logie for Best Actor five times, including three years consecutively from 1978, the most awarded actor in Australia, alongside Martin Sacks.

As a young man Cronin moved to Melbourne where he worked in a variety of jobs. After actively seeking an acting career, he performed in various Crawford Productions including Division 4 and Homicide. Cronin appeared as motorcycle policeman Gary Hogan in the Crawford Productions drama Matlock Police (1971–1976), followed by its spin-off Solo One (1976). He played the central character of Dave Sullivan in the popular soap opera The Sullivans from 1976 to 1983.

In 1986 Cronin led a consortium with Christopher Skase which was awarded the inaugural licence for the Brisbane Bears in the then-Victorian Football League. He was president of the club from 1987-1989.

Biography
Cronin was born on 8 July 1938 in Jamestown, South Australia, and grew up in a farming family. After leaving school, Cronin became a farmer himself. He married Helen Kinnear in 1959. The couple had four daughters: twins Katherine and Jane, followed by Susanne and Juliana. Cronin was educated at Rostrevor College.

As an athlete he had participated in the 1958 Commonwealth Games competing in the four x 100m relay. He was a state runner and also a champion gymnast.

Cronin eventually moved to Melbourne where he worked as a truck driver and a draftsman. It was at this time that he acted in various Crawford Productions including Division 4 and Homicide.

His wife Helen Margaret Kinnear died in 2013.

Career
After playing several small roles, in 1971, Cronin appeared as motorcycle policeman Gary Hogan in the Crawford Productions drama Matlock Police (1971–1976). After that series ended he continued the role in the spin-off Solo One (1976), a series continuing Hogan's motorcycle police officer exploits.

After Matlock Police came the central character of Dave Sullivan, a family patriarch in the soap opera The Sullivans. He worked in The Sullivans from 1976 to 1983. The role as Dave Sullivan won him five Silver Logies.

In the 1980s he appeared in a series of television advertisements against drunk driving with a tagline question "Would you let a friend drive home if he's had too much to drink?".

In 1998 Cronin replaced Channel Nine voice-over man Pete Smith as the alternative co-host on radio 3AW's Nightline and Remember When programs.

In 2008, he was the host of the fourth series of Discover Downunder, which explores the caravan and camping industry in Australia. It was first aired on Network Ten, then the Nine Network.

Other activities
Cronin had a strong interest in Australian rules football. In 1986 he led a consortium with Christopher Skase which was awarded the inaugural licence for the Brisbane Bears in the then-Victorian Football League (VFL). The club's creation was a major step in the Victorian league becoming the national Australian Football League. He was president of the club from 1987-1989.

He was a member of the Patrons Council of the Epilepsy Foundation of Victoria.

Awards
He won the Silver Logie for best actor five times, including three years consecutively from 1978, making him the equal most awarded actor in Australia, alongside Martin Sacks. In 1980, he was given the title of the "King of Moomba", a community festival celebrated in Melbourne.

title: Paul Cronin


text:
User talk:Cyberboff

Welcome to Wikipedia!
Hello, welcome to Wikipedia! I noticed your upload of, thanks for joining us, you need to be aware that images need a tag or they will be marked for deletion as unsourced. Please check image copyright tag for advice on getting the right tag. Then edit the image page, type as the first line, add a description (like if you took the photo yourself or that it's a 'cover of Joe Blog's book "Whatever", published by...') and save. If you need help with this, please ask.

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Image Tagging Image:Auntjosephine.JPG
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Image Tagging Image:Idquaqmire.JPG
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Thanks for uploading Image:Spatts.JPG. I notice the 'image' page currently doesn't specify who created the content, so the copyright status is unclear. If you have not created this media yourself then you need to argue that we have the right to use the media on Wikipedia (see copyright tagging below). If you have not created the media yourself then you should also specify where you found it, i.e., in most cases link to the website where you got it, and the terms of use for content from that page.

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title: User talk:Cyberboff