document_title: Sam Winchester

question_text: who brought sam out of lucifer's cage

question_tokens: who brought sam out of lucifer 's cage

text: Sam Winchester

text: Background

text: Sam was born on May 2, 1983 to John and Mary Winchester in Lawrence, Kansas. He is one of two focal characters of the series. He is the couple's second child, four years younger than his older brother Dean.[2] He is named after his maternal grandfather, Samuel Campbell.[3]

text: When Sam was only six months old, his mother Mary was killed by the demon Azazel, whom his mother walked in on while he was feeding Sam demon blood. Sam is saved from the ensuing fire by his father, who then gives him to a four-year-old Dean to carry outside.[2] Since that moment, Dean has felt responsible for Sam and became Sam's protector, partially due to pressure from their father to keep his brother safe.

text: Sam and Dean spent their childhood moving from town to town every few weeks while their father hunted supernatural beings and their mother's unknown killer. Until the age of 8, Sam believed that his mother had died in a car accident and his father was a traveling salesman, until Dean revealed to him the existence of the paranormal.[4] Sam apparently started hunting alongside his brother and father around the age of twelve,[5] however, he began wanting a normal life without monsters; years later, a teacher encouraged him to carve out a life away from the "family business" after reading Sam's story about a werewolf hunt.[6] At nineteen, after a heated argument with John, Sam leaves for Stanford University, thus leaving his family and their hunting crusade behind him.[2]

text: Storylines

text: Season 1

text: At the start of the series, 22-year-old Sam is seen as a senior at Stanford, applying for law school. Sam also has a girlfriend, Jessica, with whom he lives and secretly plans to marry. One night, Dean comes to Sam's apartment seeking his help after their father John goes missing. Sam eventually accompanies his brother. After defeating a woman in white and discovering a trail to lead them to their father, Sam returns to Stanford where he witnesses Jessica's death at the hands of a demon – exactly the same way his mother was killed. This incites him to go with Dean to find their father and to kill the demon in order to avenge the deaths of his mother and his lover.[2] In the consequent episodes, the brothers deal with dangerous mythical creatures and urban legends such as the wendigo,[7] Bloody Mary,[8] and shapeshifters.[9] During this time, Sam begins experiencing episodes of precognitive dreams[8] and once displays telekinesis.[10]

text: As the search for John continues, Sam argues with Dean constantly – mostly about the way Dean obeys his father's orders without question, while Sam questions them and resents his father's treatment of them as "loyal little soldiers". The brothers eventually split up, with Dean going to investigate a mystery his father has assigned him while Sam decides to search for their father elsewhere. The two are eventually reunited after Dean apologizes.[11]

text: Later in the season, John is captured by demons, and the brothers manage to rescue him. However, they soon learn that the demon who killed their mother is in possession of their father's body. Though John begs Sam to kill him, Sam instead shoots John in the leg using the Colt, and the demon escapes. As Sam drives his father and a badly wounded Dean to a hospital, a truck driven by a demon-possessed man crashes into them, totaling Dean's Impala and gravely injuring the Winchesters.[12]

text: Season 2

text: At the beginning of the second season, the Winchesters are at the Nashville hospital, with Sam and John escaping with minor injuries, while Dean is on the brink of death. In a deal with Azazel, John sacrifices his soul and the Colt in exchange for Dean's life.[13] While the boys mourn their father's death, Sam expresses much guilt about never having a chance to reconcile with John, leading him to believe that his father died thinking his own son hated him.[14]

text:
As the boys start to take a more active role in hunting, Sam begins to search for psychic children like him to find out Azazel's plan.[15] Eventually Sam learns from Dean that, before their father's death, John told Dean that Azazel is planning to turn Sam evil, and that Dean must either save him or kill him.[16] Although angered at his father and brother upon learning this revelation, Sam decides to save as many people as possible so that he can change his destiny.[17]
In the season finale, Sam is transported to an abandoned town along with Azazel's other chosen children. There he learns Azazel's plans: he and the other children must kill one another until there is one survivor – who will lead a demon army (as the Antichrist). Sam also discovers that Jessica was killed because her death would lead Sam back into hunting and Mary interrupted Azazel during the process of feeding Sam demon blood, and thus was killed. It is also revealed that Mary somehow knew Azazel. Although Sam tries to protect the other children, various fights ensue, and the children are killed off one by one. Eventually, only Jake Talley and Sam are left, at which point Sam is stabbed by Jake.[18] Sam dies in Dean's arms.

text: In the aftermath, a desperate and depressed Dean sells his soul to the Crossroads Demon for Sam's resurrection. With the help of fellow hunters Bobby Singer and Ellen Harvelle, Sam and Dean track down Jake, but are unable to stop him from opening a gateway to Hell on Azazel's orders. However, Sam subdues Jake and kills him in cold blood. Eventually Bobby and Ellen manage to close the gateway while Sam and Dean battle Azazel. With the help of John's spirit, Dean finally kills Azazel and John shares an emotional moment with his sons before finally moving on. Afterwards, Sam learns that he was dead and Dean sold his soul to bring him back. He then promises Dean that he will save him no matter what it takes.[19]

text: Season 3

text: Sam continues to do whatever he can to save Dean from going to Hell; he begins to become more ruthless and is willing to kill anything demonic even if his prey is part human (i.e.,  demonically-possessed humans),[20][21] human witches,[22] and even Gordon Walker, who became a vampire.[23] Sam later reveals that he's trying to become more like Dean so that, if he fails to save Dean's soul, he's ready to face a world full of demons on his own.[22]

text: Season three also sees the introduction of the demon Ruby,[24] who tries to gain Sam's trust by helping the brothers in fixing The Colt,[20] saving them numerous times, and telling Sam she can save Dean from Hell,[24] even though in reality she can't.[22] Ruby also reveals that because Sam refuses to lead the demon army, another demon named Lilith has filled the power vacuum and is leading the army while carrying intentions to kill Sam;[25] she is also revealed to hold Dean's contract for his soul.[26]

text: In the season finale, Sam and Dean, armed with Ruby's demon-killing knife, confront Lilith in a last-ditch effort to save Dean's soul. Sam is incapacitated by Lilith and forced to watch as his brother is killed by a hellhound. Lilith then tries to kill Sam; however, her powers have no effect on him and she flees, leaving a crying Sam with Dean's mutilated corpse.[27]

text: Season 4

text: Four months after the season three finale, Dean has returned from Hell. He and Bobby meet up with Sam at a motel, where an overwhelmed Sam joyously reunites with Dean. While trying to figure out how Dean returned from Hell, Dean and Bobby confront the being who revived him, Castiel, an angel who was ordered by the Archangel Michael to resurrect Dean.[28] They discover that this happened because the angels need Dean and Sam's help to stop Lilith, who is breaking the 66 Seals. Once the seals are all broken, Lucifer, the first fallen angel, will be freed from Hell, bringing the Apocalypse upon the Earth.[29]

text: It is revealed that in the months without Dean, Sam – depressed, drinking heavily, and carrying a death wish – tries to bargain with various Crossroads Demons in order to exchange his soul for Dean's. None of them accept the offer. Realizing he can't save Dean, Sam plans to kill Lilith in revenge. He makes contact with Ruby – now in a different host – who teaches him how to use his powers to exorcise demons. In time, he and Ruby become lovers and he appears to be moving on from Dean's death – to an extent, at least.[30] When Dean finds out about Sam's powers and all the secrets Sam has been keeping from him, Sam responds by saying that he does this because Dean looks and treats him like a freak.[31] Sam then promises Dean that he won't use his powers anymore but breaks the promise when it becomes apparent that his powers may be needed to prevent the Apocalypse.[32]

text: Sam's powers become an important part of the fourth season as they are shown to fluctuate – at times so weak that he can barely exorcise a demon,[33] whereas at other times they are strong enough to kill a demon.[34] It is revealed that drinking demon blood makes Sam's powers grow stronger[34] while at the same time making him "cold" and "arrogant". Sam eventually becomes addicted to demon blood, a fact that Dean soon discovers. With Bobby's help they lock Sam in a protected panic room[33] so that he can detox, but the withdrawal symptoms are painful and he begins experiencing hallucinations. Just as the process becomes easier for Sam, Castiel appears and frees Sam. He meets up with Ruby and learns that he will need to drink more demon blood than he has ever done in order to have the strength to kill Lilith. Dean finds and confronts them and tries to kill Ruby, but Sam intervenes. He and Dean argue about how to stop the Apocalypse, whereupon Dean tells Sam he's changing into a monster, leading to a vicious fight between the brothers. Sam is the victor and as he leaves, Dean tells him not to return – just as their father John, years ago, told Sam not to return when he left for college.[35]

text: As Sam begins to feel the guilt over abandoning his brother, he and Ruby capture a demon that knows Lilith's location. Using his powers to torture the demon, she gives the location, but as Sam is about to drink her blood, the demon gives control to her human host, inciting immense guilt in Sam. A message from Dean, altered by the angel Zachariah, manipulates Sam, pushing him to continue his original mission to kill Lilith; he then drains the woman of her blood anyway. Ruby and Sam go to St. Mary's Convent in Ilchester, Maryland, where they find Lilith. As Sam attempts to kill Lilith, Ruby holds the doors shut to keep Dean, who has just arrived, from interfering. Sam hesitates when he hears his brother yelling for him, but when Lilith mocks him for his inability to do the job – even after becoming a monster to do so – he finishes her off, fulfilling his true destiny as the "special child." Lilith's death breaks the final seal and begins forming a portal for Lucifer. At this point, Ruby reveals that she was leading Sam along the entire time so he would break the seal. Dean finally enters the room and kills Ruby with her own knife, while Sam holds her in place. Sam apologizes to his brother as a white light shows a portal beginning to open.[36]

text: Season 5

text: As the portal for Lucifer opens, Sam and Dean are teleported onto an airplane by an unknown force (God). Sam loses his demon powers, claiming that the force that transported him and Dean onto the plane cleaned him up. He feels tremendous guilt for starting Armageddon and is told by Dean that he doesn't think he can trust Sam anymore due to Sam choosing a demon over his own brother.[37] Over time, Sam realizes that he is too dangerous to be involved in hunting, and he and Dean go their separate ways.[38] During this time, Sam tries to start living a normal life, but is approached by Lucifer in his dreams in the form of Jessica, who tells him that Sam is his true vessel in conjunction with Dean being the true vessel for Michael.[37][39] Sam decides to start hunting again with Dean as he is tired of demons controlling his life and seeks redemption for starting the Judgment Day; although Dean refuses at first, after he is sent to a nightmarish future in which he sees how awful things got with him and Sam not being together, he decides to join up with Sam once more.[40]

text: On their search to find a way to defeat Lucifer, the brothers attempt to use the Colt and look for God, but it is revealed that the Colt cannot kill Lucifer and God does not care about the Apocalypse.[41][42] These actions make Dean decide to become Michael's vessel even if the end result is the deaths of millions of people,[37] however, Sam's faith in Dean pulls him back into finding another solution.[43] Upon the death of the Archangel Gabriel, the brothers discover that by using the rings from the Four Horsemen of the Apocalypse, they can reopen and trap Lucifer back into Hell.[44] As Dean and Sam already have War and Famine's rings, they search for Pestilence and Death's location, leading Sam to meet his old college friend Brady: the guy who introduced Sam to Jessica and the demon ordered by Azazel to kill Jessica. Although tempted to kill Brady immediately, Sam realizes that Brady is needed to find Pestilence's location and with the help of the demon Crowley they discover the horseman's location – after which Dean allows Sam to kill Brady.[45]

text: After Castiel captures Pestilence's ring and Death hands his ring to Dean,[5] both Bobby and Dean reluctantly decide to go with Sam's plan – that is, for Sam to agree to being Lucifer's vessel, then jump into the cage trapping them both in Hell.[45] Upon arriving in Detroit, Sam begs Dean to go live a normal life with his old flame Lisa Braeden and says his goodbyes to Bobby and Castiel. He then proceeds to confront Lucifer, who reveals that he knows about their plan. Seeing no other options left, Sam says yes anyway. A bright light shines and Dean looks upon an unconscious Sam as he opens the portal to Lucifer's prison. Although "Sam" says that he has Lucifer under control, it is shown that Lucifer was just taunting Dean. Lucifer closes the portal and takes the rings before disappearing. At an unknown location, Sam continues to fight Lucifer internally for control over his body. While talking through a mirror, Lucifer tries to persuade Sam to embrace their union by slaughtering demons that were watching Sam throughout his entire life.[46]

text: During Lucifer's confrontation at Stull Cemetery with Michael (using Adam as his vessel), he beats Dean, slamming him against the door of the Impala. As Lucifer is about to deliver a fatal blow, he catches a glimpse of a toy soldier stuck in the car's ash tray triggering Sam's memory of jamming the soldier in there as a boy. The sudden arousal of Sam's childhood memories and those of the bond of brotherhood he shares with Dean allows him to overpower Lucifer and regain control of his body. Sam takes out the rings, reopens the portal, and prepares to throw himself in. Having been temporarily banished by Castiel, Michael returns and attempts to stop him, but Sam jumps in, pulling Michael also with him – trapping both Lucifer and Michael in Lucifer's cage. The ground closes up with a stunned, devastated Dean watching. Later, it is shown that Dean fulfills his promise to Sam and has gone back to find Lisa. As he sits down with her and Ben for dinner, a street light outside goes out, and underneath it inexplicably is Sam secretly watching the three with a blank look on his face.[46]

text: Season 6

text: Almost a year has passed since Sam went to Hell, and he reappears to Dean after saving him from Djinn poisoning. Upon their reunion, Sam reveals that he has been back this whole time searching for whatever force brought him back and hunting with his mother's side of the family, the Campbells, led by their grandfather Samuel who was also resurrected.[47] While hunting with Sam again, Dean quickly notices how different he acts. These include using a baby as bait, allowing a child to go through a torturous treatment to gain information, and allowing Dean to become a vampire.[48][49][50] After facing the goddess Veritas, Dean and Castiel question Sam's behavior. Castiel then reveals that Sam's soul is not with him and is still trapped in Lucifer's Cage.[51][52] It is revealed that Crowley brought back Samuel so that they could help him find Purgatory, the afterlife of monsters, and that Samuel has been working for him. Crowley then states that if Sam and Dean help him he will return Sam's soul, but if they do not help him he will send Sam back to Hell.[52][53] Although Sam still retains his memories, likes, dislikes, and is capable of making rational decisions, he is completely without emotion and appears almost inhuman.[51][53]

text: Upon Dean's request, Death retrieves Sam's soul from the Cage and returns it to him at the end of the sixth season's mid-season finale "Appointment in Samarra". He gives Sam's mind a "protective wall" to prevent any negative effects it might have on him otherwise, but Death also warns him not to scratch at the wall he has built, or his memories from Hell will destroy him.[54] However, Castiel, in an attempt to distract Dean and Bobby while he attempts to enter Purgatory, brings down the wall, ultimately causing Sam to remember his time in Hell. In the season finale, Sam spends much of the episode attempting to recoup his shattered soul, including the memories of his soulless self and tortured self. Once complete, he reawakens, though still struggling with the visions of the Cage that his soul endured.

text: Season 7

text: After Castiel's actions result in the release of the Leviathans – God's first creations – Sam is left struggling with the restoration of his memories of his time in Hell, even if he remains dedicated to helping Dean and others stop the Leviathans. During this time, he has a reunion with his old Kitsune friend, Amy Pond, who has become a mortician feeding on the dead to sustain her, although Dean nevertheless kills her when he discovers that she has been killing to help her sick son. As Sam experiences hallucinations of Lucifer taunting him with the idea that he is still in Hell, he initially tries to control them by focusing on wounds he sustains in the real world, but matters become worse when he is forced to rely on information from the hallucination to save Dean. As his mental state becomes worse, Sam foregoes sleep to stop his visions, but is sent to an asylum when he is hit by a car while running away from Lucifer. While trying to find a healer who may be able to repair Sam, Dean encounters an amnesiac Castiel, who, when restored to his full powers, sacrifices himself by taking Sam's mental damage. Sam is shown to possess great guilt about this and rejects hope that Bobby's ghost may be helping them out after an attempt to communicate with him fails. Sam is initially happy when it is shown that Bobby's ghost is there helping them, but changes his mind after Bobby shows more and more signs of becoming a vengeful spirit. During the final battle at Sucrocorp, Sam rescues Kevin Tran – a Prophet who can read the Word of God – and is horrified to hear of Dick Roman's plan to kill all the skinny people in the world through poison in their coffee creamers. He and Kevin head to the lab where they find Dick Roman being killed by Dean and Castiel. After Dick explodes, Dean and Castiel disappear and Crowley appears and takes Kevin, leaving Sam completely on his own, not knowing Dean and Castiel are now trapped in Purgatory.

text: Season 8

text: The year Sam spends while Dean and Castiel are trapped in Purgatory is revealed through various flashbacks in the first half of the season. Now left on his own, Sam believes that Dean had been killed when Dick exploded, and gives up hunting. After several months, he accidentally runs over a stray dog and, panicked, takes it to an animal hospital. The veterinarian who saves the dog's life – Amelia Richardson – convinces Sam to take responsibility for the stray by adopting it.[55] Despite a rocky start, Sam and Amelia fall in love and even buy a house together in Kermit, Texas.[56] They later find out that her husband Don, who she had believed was killed in action,[57] was actually still alive.[56] Sam wants to stay with Amelia, but ultimately decides to leave and give her the opportunity to reconnect with Don.[58]

text: In the season premiere "We Need to Talk About Kevin", Sam runs into Dean and learns that Dean had just escaped from Purgatory; upon learning about what Sam had been doing the past year, Dean is upset that Sam had not even tried to save him or continued hunting. They find out that Kevin had managed to escape from Crowley six months ago and left Sam a string of desperate voice messages, begging for help. Sam feels guilty and joins Dean in tracking down Kevin, who reveals that he has discovered a passage in the Word of God that would banish all demons from Earth forever.[55] The spell requires three trials be performed by one person. Although Dean tries to do it himself in order to protect Sam from any possible consequence of the trials, Sam ends up completing the first trial (killing a hellhound and bathing in its blood) in "Trial and Error" to protect Dean; he persuades his brother to let him finish the rest by reasoning that Dean would be all-too-willing to sacrifice himself for the trials whereas Sam would fight so that both of them could live. However, taking on the trials quickly begins "damaging" Sam, which worries Dean.[59][60]

text: After meeting Benny – the vampire who helped Dean escape from Purgatory in exchange for Dean resurrecting him[55] – at the end of "Blood Brother", Sam immediately distrusts him, and asks Martin (a friend of their father's who had previously appeared in Season 5's "Sam, Interrupted") to monitor Benny. Martin contacts Sam in "Citizen Fang" to tell him that he believes Benny killed somebody, bringing the Winchesters to Carencro, Louisiana to help investigate. However, upon receiving an emergency text from Amelia and being unable to get a hold of her, Sam tears back to Kermit. He finds Amelia happily reunited with Don, and realizes that the text had been a trick by Dean to divert him from Benny. Enraged, Sam initially refuses to continue hunting with Dean in the following episode. Castiel – who has been mysteriously rescued from Purgatory – enlists his help in saving the angel Samandriel from being tortured by Crowley, forcing the brothers to reluctantly work together again. When forced by both Dean and Amelia to choose, Sam decides to rejoin his brother and fully commit himself to sealing Hell over returning to his normal life with Amelia.[61] Around this time, Sam and Dean encounter their time-traveling paternal grandfather Henry Winchester and discover that through him, they are the legacies to an extinct secret society of compilers of supernatural information and artifacts known as the Men of Letters. Although they manage to subdue the demonic Abaddon, who has pursued Henry into the present, their grandfather is killed, leaving Sam and Dean the last link to the Men of Letters.[62] They then inherit the bunker of the Men of Letters as their first real home.[63]

text: Sam completes the second trial – saving an innocent soul (in this case, Bobby) from Hell and sending it to Heaven – in "Taxi Driver" with the help of Benny, who sacrifices himself in the process of guiding Sam and Bobby out of Hell and thus finally causes Sam to admit to Dean that he had been wrong about Benny.[64] Unfortunately, Sam's illness from the trials worsens to the point that Dean temporarily restricts him from hunting out of worry for his condition.[65] Nevertheless, Sam remains determined to finish the trials and seal Hell because, viewing all the times he has failed Dean in the past (such as not looking for him when he was in Purgatory) as his worst sins, he has become obsessed with not letting Dean down anymore.[66] He and Dean attempt to use Abaddon for the third trial, that of restoring a demon's humanity, but she escapes while they are distracted by a call from Crowley, who has begun murdering everyone they've ever saved to force them to call off the trials.[67] After Crowley kills Sam's love interest, Sarah Blake from Season 1's "Provenance",[67] Sam is devastated and briefly contemplates giving in to Crowley's demands, but he and Dean ultimately feign surrender to lure Crowley to them and take him prisoner in the season finale "Sacrifice" so that they can use him for the third trial instead. Sam is on the verge of fully restoring Crowley's humanity when Dean finds out that completing the trials will kill Sam. Although Sam, having fallen into deep guilt and despair due to constant reminders from Dean of how he'd failed him, wants to finish the trials anyway, Dean convinces him to let it go. The effects of the trials remain, however, leaving Sam in dire condition in the final moments of the finale.[66]

text: Season 9

text: Sam is close to death in the premiere, "I Think I'm Gonna Like It Here"; it is revealed that the trials have severely burned his internal organs as well as cut off oxygen-flow to his brain, and that he has virtually no chance of survival. Having slipped into a coma, Sam has a dream in which he realizes that he is dying and struggles between whether or not he should even try to fight, eventually electing to let himself die with the guarantee that this time he cannot be revived and cause anymore damage. However, the angel Gadreel is called in by Dean to save Sam through any means necessary. Disguised as Dean, Gadreel convinces Sam to let him save him and Sam agrees, unwittingly providing permission to Gadreel so that the angel can possess him due to Gadreel's ambiguously-worded question. Gadreel spends the next eight episodes healing Sam from within without Sam realizing it. In fact, Sam is completely unaware of Gadreel's presence, as the angel spends most of this time laying dormant in Sam's subconscious and he and Dean go to some lengths to prevent him finding out about it because Sam could prematurely expel Gadreel if he found out.

text: Sam is alerted to Gadreel's possession of him by Crowley in the later episode "Road Trip", at which point he revokes his permission and forcibly expels Gadreel from his body by ordering the angel out. To his horror, he also finds out that Gadreel has killed Kevin using his body to prove his loyalty to Metatron. Sam is appalled and angry at how far Dean will go to keep him alive, feeling betrayed that Dean not only helped Gadreel possess him and hid the truth from him but also for persuaded him not to finish the trials and thus kept the gates of Hell open and allowed demons to continue wreaking havoc, all to keep Sam alive. Sam lets a guilt-ridden Dean leave at the end of the episode. In the following episode "First Born", Sam works with Castiel to extract a lingering piece of Gadreel's grace (angelic energy) so that they can track him. Feeling guilty over the deaths he could have stopped, especially Kevin's, Sam urges Castiel to extract all of the grace still inside him, even though it may kill Sam because the grace is keeping him from reverting to his deathly state prior his possession. However, Castiel refuses to risk Sam's life. As a result, the amount of grace they gather is insufficient to track Gadreel.

text: Sam runs into Dean on the same case in "Sharp Teeth". Although Dean tries to divert Sam from the case so that they won't have to work together again, Sam reveals that he is willing to work with Dean again so long as it is on a strictly professional basis, telling him that they cannot work on a brotherly basis anymore because Dean has lost his trust. At the end of "The Purge", Sam responds to Dean's attempts to justify his decisions by saying that Dean's choices are not as selfless as Dean paints them and that he would not have done what Dean did given the same situation, which stuns Dean into silence.

text: The two eventually begin to come back together as Sam learns more about Abaddon's history and plans after he learns that she has been taking souls while leaving the victims 'alive', much like he was after his escape from Hell. They eventually manage to determine the location of a portal to Heaven that allows Castiel to trap Metatron while Dean kills Abaddon with the First Blade – acquired from Cain himself and the only weapon capable of killing a Knight of Hell – but Castiel is left dying of the grace he stole to regain his powers while Dean is transformed into a demon due to the First Blade's influence.

text: Season 10

text: After spending six weeks tracking the transformed Dean – along with a brief confrontation with a man named Cole whose father was killed by Dean on a prior hunt – Sam manages to capture Dean while he is distracted, taking him back to the bunker to treat him with the demon cure. Despite demon-Dean's attempts to undermine his and Sam's relationship through his demonically-warped perspective, Sam is eventually able to cure Dean and restore him to humanity, although he continues to be concerned about Dean's emotional state after his time as a demon and the possibility that the Mark of Cain could transform him again.

text: Powers and abilities

text: Sam's supernatural abilities are the result of him being fed Azazel's demon blood while he was an infant. Sam exhibits signs of precognition throughout the first season, manifesting as dreams of others' deaths and later as visions.[8][10] Sam has also shown signs of sensing spirits, once displayed telekinesis, and immunity to certain demonic powers.[10][13][27][68] Sam states that his abilities are connected to Azazel and anything related to his actions, such as the other special children.[69] This argument was further proven after Azazel's death, as Sam stopped having visions of both the demon and the other psychics,[24] however, according to Ruby his powers were simply dormant.[27] After training with Ruby, Sam develops new abilities, such as exorcising demons with his mind, and his telekinesis becomes more potent.[28] By drinking demon blood Sam's power become stronger, to the point where he can outright kill demons and even torture them while in their human hosts; by drinking at least three gallons of demon blood, he can kill demons just by concentrating and willing it to happen.[36][46] After being affected by the Horseman Famine, Sam uses his powers to defeat him by attacking the demon spirits that Famine had recently consumed, although Dean and Bobby were subsequently forced to lock Sam in the panic room to detox.

text: In addition, with the training given to him by his father, Sam is a skilled fighter, proficient with firearms, shotguns and melee weapons. Like his brother Dean, he possesses many abilities that are frowned upon by law, including but not limited to: lock picking, computer hacking, disguised conning, and carjacking. Throughout the series, Sam has been shown to be highly intelligent with reading and recalling Latin incantations, which can be used to summon, exorcise, and vanquish demons;[25] typically, when the two brothers are working together, Dean is the superior physical fighter while Sam's expertise lies in carrying out research and recalling information to determine the nature of the threat that they are currently facing. Through Ruby, he knows how to make hex bags to cloak himself from demons and angels.[37] Sam also displays the ability to read one's "poker face" and has a great sense of direction and time, at one point being able to find a vampire's nest while blindfolded by keeping track of the time and the turns of the car.[70]


document_title: Rosie the Riveter

question_text: who was the most well known real life rosie the riveter what was her job during wwii

root

text: Rosie the Riveter

text: History[edit]

text: Women in the wartime workforce[edit]

text: Because world wars were total wars which required governments to utilize their entire populations for the purpose of defeating their enemies, millions of women were encouraged to work in industry and take over jobs previously done by men. During World War I women across the United States were employed in jobs previously done by men. World War II was similar to World War I in that massive conscription of men led to a shortage of available workers and therefore a demand for labor which could only be fully filled by employing women.

tag: p

text: Nearly 19 million women held jobs during World War II. Many of these women were already working in a lower paying job or were returning to the work force after being laid off during the depression. Only three million new female workers entered the workforce during the time of the war.[5] Although most women took on male dominated trades during World War II, they were expected to return to their everyday housework once men returned from the war. Government campaigns targeting women were addressed solely at housewives, likely because already-employed women would move to the higher-paid "essential" jobs on their own,[6] or perhaps because it was assumed that most would be housewives.[7] One government advertisement asked women: "Can you use an electric mixer? If so, you can learn to operate a drill."[8]:160 Propaganda was also directed at their husbands, many of whom were unwilling to support such jobs.[9] Many of the women who took jobs during World War II were mothers. These women with children at home pooled together in their efforts to raise their families. They assembled into groups and shared such chores as cooking, cleaning and washing clothes. Many who did have young children shared apartments and houses so they could save time, money, utilities and food. If they both worked, they worked different shifts so they could take turns babysitting. Taking on a job during World War II made people unsure if they should urge the women to keep acting as full-time mothers, or support them getting jobs to support the country in this time of need. Being able to support the soldiers by making all different products made the women feel very accomplished and proud of their work. Over 6 million women got war jobs; African American, Hispanic, White, and Asian women worked side by side.[10] In the book A Mouthful of Rivets Vi Kirstine Vrooman shares about the time when she decided to take action and become a riveter. She got a job building B-17s on an assembly line, she shares just how exciting it was saying, 'The biggest thrill — I can't tell you — was when the B-17s rolled off the assembly line. You can't believe the feeling we had. We did it!"[11] Once women accepted the challenge of the workforce they continued to make strong advances towards equal rights.

text: In 1944, when victory seemed assured for the United States, government-sponsored propaganda changed by urging women back to working in the home. Later, many women returned to traditional work such as clerical or administration positions, despite their reluctance to re-enter the lower-paying fields.[12] However, some of these women continued working in the factories. The overall percentage of women working fell from 36% to 28% in 1947.[13]

text: The song[edit]

text: The term "Rosie the Riveter" was first used in 1942 in a song of the same name written by Redd Evans and John Jacob Loeb. The song was recorded by numerous artists, including the popular big band leader Kay Kyser, and it became a national hit.[14] The song portrays "Rosie" as a tireless assembly line worker, who earned a "Production E" doing her part to help the American war effort.[15] The name is said to be a nickname for Rosie Bonavita who was working for Convair in San Diego, California.[16][17][18] The idea of Rosie resembled Veronica Foster, a real person who in 1941 was Canada's poster girl for women in the war effort in "Ronnie, the Bren Gun Girl."[19]

text: The individual who was the inspiration for the song was Rosalind P. Walter, who "came from old money and worked on the night shift building the F4U Corsair fighter." Later in life Walter was a philanthropist, a board member of the WNET public television station in New York and an early and long-time supporter of the Charlie Rose interview show.[20]

text: Rosie the Riveter became most closely associated with another real woman, Rose Will Monroe, who was born in Pulaski County, Kentucky[21][22][23] in 1920 and moved to Michigan during World War II. She worked as a riveter at the Willow Run Aircraft Factory in Ypsilanti, Michigan, building B-24 bombers for the U.S. Army Air Forces. Monroe was asked to star in a promotional film about the war effort at home. The song "Rosie the Riveter" was popular at the time,[2] and Monroe happened to best fit the description of the worker depicted in the song.[24] "Rosie" went on to become perhaps the most widely recognized icon of that era. The films and posters she appeared in were used to encourage women to go to work in support of the war effort. At the age of 50, Monroe realized her dream of flying when she obtained a pilot's license. In 1978, she crashed in her small propeller plane when the engine failed during takeoff. The accident resulted in the loss of one kidney and the sight in her left eye, and ended her flying career. She died from kidney failure on May 31, 1997, in Clarksville, Indiana where she was a resident, at the age of 77.[14]

text: A drama film, Rosie the Riveter, was released in 1944, borrowing from the Rosie theme.

text: Impact and post-war[edit]

text: According to the Encyclopedia of American Economic History, "Rosie the Riveter" inspired a social movement that increased the number of working American women from 12 million to 20 million by 1944, a 57% increase from 1940.[citation needed] By 1944 only 1.7 million unmarried men between the ages of 20 and 34 worked in the defense industry, while 4.1 million unmarried women between those ages did so.[25] Although the image of "Rosie the Riveter" reflected the industrial work of welders and riveters during World War II, the majority of working women filled non-factory positions in every sector of the economy. What unified the experiences of these women was that they proved to themselves (and the country) that they could do a "man's job" and could do it well.[26] In 1942, just between the months of January and July, the estimates of the proportion of jobs that would be "acceptable" for women was raised by employers from 29 to 85%.[citation needed] African American women were some of those most affected by the need for women workers.[citation needed] It has been said that it was the process of whites working along blacks during the time that encouraged a breaking down of social barriers and a healthy recognition of diversity.[26]

text: Women quickly responded to Rosie the Riveter, who convinced them that they had a patriotic duty to enter the workforce. Some claim that she forever opened the work force for women, but others dispute that point, noting that many women were discharged after the war and their jobs were given to returning servicemen.[27] These critics claim that when peace returned, few women returned to their wartime positions and instead resumed domestic vocations or transferred into sex-typed occupations such as clerical and service work.[28] For some, World War II represented a major turning point for women as they eagerly supported the war effort, while other historians emphasize that the changes were temporary and that immediately after the war was over, women were expected to return to traditional roles of wives and mothers, and finally, a third group has emphasized how the long-range significance of the changes brought about by the war provided the foundation for the contemporary woman's movement.[29] Leila J. Rupp in her study of World War II wrote "For the first time, the working woman dominated the public image. Women were riveting housewives in slacks, not mother, domestic beings, or civilizers."[30]

text: After the war, the "Rosies" and the generations that followed them knew that working in the factories was in fact a possibility for women, even though they did not reenter the job market in such large proportions again until the 1970s. By that time factory employment was in decline all over the country.[citation needed]

text: Elinor Otto, known as "Last Rosie the Riveter" built airplanes for 50 years, retiring at age 95.[31]

text: Homages[edit]

text: According to Penny Colman's Rosie the Riveter, there was also, very briefly, a "Wendy the Welder" based on Janet Doyle, a worker at the Kaiser Richmond Liberty Shipyards in California.[32]

text: In the 1960s, Hollywood actress Jane Withers gained fame as "Josephine the Plumber", a character in a long-running and popular series of television commercials for "Comet" cleansing powder that lasted into the 1970s. This character was based on the original "Rosie" character.[33]

text: One of Carnival Cruise Line's ships, the Carnival Valor, has a restaurant located on the lido deck named Rosie's Restaurant. The restaurant is mostly a tribute to Rosie, but also contains artwork depicting other war-related manufacturing and labor.

text: In 2010, singer Pink paid tribute to Rosie by dressing as her for a portion of the music video for the song "Raise Your Glass".

text: The 2013 picture book Rosie Revere, Engineer by Andrea Beaty, features Rosie as "Great Great Aunt Rose" who "Worked building aeroplanes a long time ago". She inspires Rosie Revere, the young subject of the book, to continue striving to be a great engineer despite early failures. Rose is shown wielding a walking stick made from riveted aircraft aluminum.[34]

text: Singer Beyoncé Knowles paid tribute to Rosie in July 2014, dressing as the icon and posing in front of a "We Can Do It!" sign identical to the original one often mistaken as part of the Rosie campaign. It garnered over 1.15 million likes, but sparked minor controversy when newspaper The Guardian criticized it.[35]

text: Other recent cultural references include a Big Daddy enemy type called "Rosie" in the video game BioShock,[36] armed with a rivet gun. There is a DC Comics character called Rosie The Riveter, who wields a rivet gun as a weapon (first appearing in Green Lantern vol. 2 No. 176 (May 1984)). In the video game Fallout 3 there are billboards featuring "Rosies" assembling atom bombs while drinking Nuka-Cola.

text: Recognition[edit]

text: The Life and Times of Rosie the Riveter by Connie Field is a 65-minute documentary from 1980 that tells the story of women's entrance into "men's work" during WWII. Rosies of the North is a 1999 National Film Board of Canada documentary film about Canadian "Rosies," who built fighter and bomber aircraft at the Canadian Car and Foundry,[37] where Elsie MacGill was also the Chief Aeronautical Engineer.

text: John Crowley's 2009 historical novel Four Freedoms covers the wartime industries, and studies the real working conditions of many female industrial workers. "Rosie the Riveter" is frequently referenced.

text: On October 14, 2000, the Rosie the Riveter/World War II Home Front National Historical Park was opened in Richmond, California, site of four Kaiser shipyards, where thousands of "Rosies" from around the country worked (although ships at the Kaiser yards were not riveted, but rather welded).[38] Over 200 former Rosies attended the ceremony.[39][40][2]

text: Also in 2014 a nationwide program, run by the organization Thanks! Plain and Simple, was founded to encourage cities to pick a project that "Rosies" can do with younger generations, in order to educate young people about women's roles in World War II, and to involve the "Rosies", many of whom have become isolated as they have gotten older, in community projects.[41]

text: The name and logo of the New York Riveters, one of the founding members of the National Women's Hockey League, are inspired by the character of Rosie The Riveter.

text: The Rose City Riveters is the fan "Army" of supporters for the Portland Thorns Football Club, a National Women's Soccer League team in Portland, Oregon, a.k.a. The Rose City. These modern-day "Rosies" have taken their inspiration (and their name) from more than 30,000 Rosies who worked in the Portland shipyards in Portland during World War II.[42]. The Riveters have activated the fan base and made the Thorns FC "...the most well-supported women's club team in the world...currently averaging over 17,000 fans per game," in 2017.[43]

text: Images[edit]

text: Westinghouse poster[edit]

text: In 1942, Pittsburgh artist J. Howard Miller was hired by the Westinghouse Company's War Production Coordinating Committee to create a series of posters for the war effort. One of these posters became the famous "We Can Do It!" image—an image that in later years would also be called "Rosie the Riveter", though it was never given this title during the war. Miller is thought to have based his "We Can Do It!" poster on a United Press International wire service photograph taken of a young female war worker, widely but erroneously reported as being a photo of Michigan war worker Geraldine Hoff (later Doyle.)[44] More recent evidence indicates that the formerly mis-identified photo is actually of war worker Naomi Parker (later Fraley) taken at Alameda Naval Air Station in California.[45][46][47][48] The "We Can Do It!" poster was displayed only to Westinghouse employees in the Midwest during a two-week period in February 1943, then it disappeared for nearly four decades. During the war, the name "Rosie" was not associated with the image, and the purpose of the poster was not to recruit women workers but rather as motivational propaganda aimed at workers of both sexes already employed at Westinghouse. It was only later, in the early 1980s, that the Miller poster was rediscovered and became famous, associated with feminism, and often mistakenly called "Rosie the Riveter".[49][50][51][52]

text: Saturday Evening Post[edit]

text:
External video

 Norman Rockwell, Rosie the Riveter, 7:15, Smarthistory[53]

tag: table

text: Norman Rockwell's image of "Rosie the Riveter" received mass distribution on the cover of the Saturday Evening Post on Memorial Day, May 29, 1943. Rockwell's illustration features a brawny woman taking her lunch break with a rivet gun on her lap and beneath her penny loafer a copy of Hitler's manifesto, Mein Kampf. Her lunch box reads "Rosie"; viewers quickly recognized this to be "Rosie the Riveter" from the familiar song.[54] Rockwell, America's best-known popular illustrator of the day, based the pose of his 'Rosie' on that of Michelangelo's 1509 painting Prophet Isaiah from the Sistine Chapel ceiling. Rosie is holding a ham sandwich in her left hand, and her blue overalls are adorned with badges and buttons: a Red Cross blood donor button, a white "V for Victory" button, a Blue Star Mothers pin, an Army-Navy E Service production award pin, two bronze civilian service awards, and her personal identity badge.[55] Rockwell's model was a Vermont resident, 19-year-old Mary Doyle, who was a telephone operator near where Rockwell lived, not a riveter. Rockwell painted his "Rosie" as a larger woman than his model, and he later phoned to apologize.[55] In a post interview, Mary explained that she was actually holding a sandwich while posing for the poster and that the rivet-gun she was holding was fake, she never saw Hitler's copy of Mein Kampf, and she did have a white handkerchief in her pocket like the picture depicts.[56] The Post's cover image proved hugely popular, and the magazine loaned it to the U.S. Treasury Department for the duration of the war, for use in war bond drives.[57]

text: After the war, the Rockwell "Rosie" was seen less and less because of a general policy of vigorous copyright protection by the Rockwell estate. In 2002, the original painting sold at Sotheby's for nearly $5 million.[57] In June 2009 the Crystal Bridges Museum of American Art in Bentonville, Arkansas acquired Norman Rockwell's iconic Rosie the Riveter painting for its permanent collection from a private collector.[58]

text: In late 1942, Doyle posed twice for Rockwell's photographer, Gene Pelham, as Rockwell preferred to work from still images rather than live models. The first photo was not suitable because she wore a blouse rather than a blue work shirt. In total, she was paid $10 for her modeling work (equivalent to $141 in 2017). In 1949 she married Robert J. Keefe to become Mary Doyle Keefe. The Keefes were invited and present in 2002 when the Rockwell painting was sold at Sotheby's.[59]

text: In an interview in 2014, Keefe said that she had no idea what impact the painting would have. "I didn't expect anything like this, but as the years went on, I realized that the painting was famous," she said. Keefe died on April 21, 2015, in Connecticut at the age of 92.[60]


document_title: Infant baptism

question_text: when did the catholic church start baptizing babies

question_tokens: when did the catholic church start baptizing babies

text: Infant baptism

text: Ceremony[edit]

text: The exact details of the baptismal ceremony vary among Christian denominations. Many follow a prepared ceremony, called a rite or liturgy. In a typical ceremony, parents or godparents bring their child to their congregation's priest or minister. The rite used would be the same as that denomination's rite for adults, i.e., by pouring holy water (affusion) or by sprinkling water (aspersion). Eastern Orthodox and Eastern Catholic traditions practise total immersion and baptise babies in a font, and this practice is also the first method listed in the baptismal ritual of the Roman Catholic, although pouring is the standard practice within the Latin branch of Catholicism. Catholic and Orthodox churches that do this do not sprinkle. At the moment of baptism, the minister utters the words "I baptise you (or, 'The servant of God (name) is baptised') in the name of the Father, and of the Son, and of the Holy Spirit" (see Matthew 28:19).

text: Although it is not required, many parents and godparents choose to dress the baby in a white gown called a christening gown for the baptism ceremony. Christening gowns often become treasured keepsakes that are used by many other children in the family and handed down from generation to generation. Traditionally, this gown is white or slightly off white and made with much lace, trim and intricate detail. In the past, a gown was used for both boys and girls; in the present day it has become more common to dress children in a baptismal outfit. Also normally made of white fabric, the outfit consists of a romper with a vest or other accessories. These clothes are often kept as a memento after the ceremony.

text: It is a naval tradition to baptise children using the ship's bell as a baptismal font and to engrave the child's name on the bell afterwards. Tracking down and searching for an individual's name on a specific bell from a ship may be a difficult and time-consuming task. Christening information from the bells held by the Canadian Forces Base Esquimalt Museum has been entered into a searchable data archive that is accessible to any interested web site visitors.[5]

text: History[edit]

text: Scholars disagree on the date when infant baptism was first practiced. Some believe that 1st-century Christians did not practice it, noting the lack of any explicit evidence of paedobaptism.[6] Others, noting the lack of any explicit evidence of exclusion of paedobaptism, believe that they did,[7] understanding biblical references to individuals "and [her] household" being baptised (Acts 16:15, Acts 16:31–33, 1 Corinthians 1:16) as well as "the promise to you and your children" (Acts 2:39) as including small children and infants.

text: The earliest extra-biblical directions for baptism,[8] which occur in the Didache (c. 100),[9] are taken to be about baptism of adults, since they require fasting by the person to be baptised.[10] However, inscriptions dating back to the 2nd century which refer to young children as "children of God" may indicate that Christians customarily baptised infants too.[11] The earliest reference to infant baptism was by Irenaeus (c. 130–202) in his work Against Heresies.[12] Due to its reference to Eleutherus as the current bishop of Rome, the work is usually dated c. 180.[13] Irenaeus speaks of children and infants being "born again to God."[14][15] This reference has been described as "obscure."[12] Three passages by Origen (185–c. 254)[16] mention infant baptism as traditional and customary.[17] While Tertullian writing c. 198–203 advises the postponement of baptism of little children and the unmarried, he mentions that it was customary to baptise infants, with sponsors speaking on their behalf.[18] The Apostolic Tradition, sometimes attributed to Hippolytus of Rome (died 235), describes how to perform the ceremony of baptism; it states that children were baptised first, and if any of them could not answer for themselves, their parents or someone else from their family was to answer for them.[19]

text: From at least the 3rd century onward Christians baptised infants as standard practice, although some preferred to postpone baptism until late in life, so as to ensure forgiveness for all their preceding sins.[20]

text: Theology[edit]

text: Agreements among paedobaptists[edit]

text: Based on their understanding of New Testament passages such as Colossians 2:11–12, paedobaptists believe that infant baptism is the New Testament counterpart to circumcision. In the Old Testament, all male converts to Judaism, male infants born to Jewish parents, and male servants were circumcised as ceremony of initiation into the Jewish community.[21] Paedobaptists believe that baptism has replaced Old Testament circumcision and is the religious ceremony of initiation into the Christian community.

text: During the medieval and Reformation eras, infant baptism was seen as a way to incorporate newborn babies into the secular community as well as inducting them into the Christian faith.[22]

text: Differences among paedobaptists[edit]

text: Different Christian denominations who practice infant baptism attach different meanings to the sacrament and explain its efficacy in different ways.

text: Roman Catholic Church[edit]

text: The Roman Catholic Church considers baptism, even for an infant, so important that "parents are obliged to see that their infants are baptised within the first few weeks" and, "if the infant is in danger of death, it is to be baptised without any delay."[23] It declares: "The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole 'households' received baptism, infants may also have been baptised".[24] It notes that "when the first direct evidence of infant Baptism appears in the second century, it is never presented as an innovation", that 2nd-century Irenaeus[25] treated baptism of infants as a matter of course, and that, "at a Synod of African Bishops, St. Cyprian stated that 'God's mercy and grace should not be refused to anyone born', and the Synod, recalling that 'all human beings' are 'equal', whatever be 'their size or age', declared it lawful to baptize children 'by the second or third day after their birth'".[26] In the 17th and 18th centuries, many infants were baptised on the day of their birth as in the cases of Francoise-Athenais, Marquise de Montespan, Jeanne Du Barry and Marie Anne de Cupis de Camargo. Infant baptism is seen as showing very clearly that salvation is an unmerited favour from God, not the fruit of human effort.[27] "Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called . . . The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth".[28]

text: The Church has no official teaching regarding the fate of infants who die without baptism, and theologians of the Church hold various views (for instance, some have asserted that they go to Limbo, which has never been official Catholic doctrine). "The Church entrusts these infants to the mercy of God."[29]

text: The Congregation for the Doctrine of the Faith issued on 20 October 1980 an instruction on infant baptism, whose purpose was "to recall the principal points of doctrine in this field which justify the Church's constant practice down the centuries and demonstrate its permanent value in spite of the difficulties raised today". The document then indicated some general guidelines for pastoral action.[30]

text: The document recalled that infant baptism has long been considered of apostolic origin and that the first direct evidence of its practice, dating from the 2nd century, does not present it as an innovation. It then responded to objections that baptism should follow faith, that the person baptised should consciously receive the grace of the sacrament, that the person should freely accept baptism, that infant baptism is unsuitable in a society marked by instability of values and conflicts of ideas, and that the practice is inimical to a missionary outlook on the part of the Church.[31]

text: The instruction then gave guidelines for pastoral practice, based on two principles. The major principle is that baptism, as the sign and means of God's love that precedes any action on our part and that frees from original sin and communicates divine life, must not be delayed. The subordinate principle is that assurances must be given that the gift thus granted can grow by authentic education in the faith and Christian life. If these assurances are not really serious, there can be grounds for delaying baptism. If they are certainly absent, the sacrament should even be refused.[32]

text: Accordingly, the rules for involvement on the part of practising Christian parents must be supplemented with other considerations in the case of "families with little faith or non-Christian families". If these request that a child of theirs be baptised, there must be assurances that the child will be given the benefit of the Christian upbringing required by the sacrament. Examples of such assurances are "the choice of godparents who will take sincere care of the child, or the support of the community". If there is satisfactory assurance, i.e., "any pledge giving a well-founded hope for the Christian upbringing of the children", then "the priest cannot refuse to celebrate the sacrament without delay, as in the case of children of Christian families". If there is insufficient assurance, "it will be prudent to delay baptism", while keeping contact with the parents in the hope of securing the required conditions for celebrating the sacrament. As a last resort, enrollment of the child in a course of catechetical instruction on reaching school age can be offered in lieu of immediate celebration of baptism.[33]

text: The Catechism of the Catholic Church states: "Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate".[34] In the Roman Rite, the wording of the prayer of exorcism is: "Almighty and ever-living God, you sent your only Son into the world to cast out the power of Satan, spirit of evil, to rescue man from the kingdom of darkness and bring him into the splendour of your kingdom of light. We pray for this child: set him (her) free from original sin, make him (her) a temple of your glory, and send your Holy Spirit to dwell with him (her). Through Christ our Lord."[35]

text: Other ancient Christian Churches[edit]

text: The Eastern Orthodox Church, Oriental Orthodoxy and the Assyrian Church of the East also insist on the need to have infants baptised as soon as is practicable after birth. Similar to the Roman Catholic Church, they teach that baptism is not merely a symbol but actually conveys grace. Baptism is a sacrament because it is an "instrument" instituted by Jesus Christ to impart grace to its recipients. Infants are traditionally baptised on the eighth day,[36] recalling the biblical injunction to circumcise on the eighth day. However, this is not mandatory. In many of these churches, the Sacred Mystery of Chrismation (Confirmation) is administered by the priest immediately after baptism. Holy Communion, in the form of consecrated wine and bread, is also given to infants after they are baptised.[37]

text: Lutherans[edit]

text: Lutherans practice infant baptism because they believe that God mandates it through the instruction of Jesus Christ, "Go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19)", in which Jesus does not set any age limit:

text: The command is general. It includes infants, women, men, and teenagers, even though none of these groups is specifically named. Each of these groups is included in "all nations."[38]

text: They also cite other biblical passages such as Mark 10:13–15, Mark 16:16, John 3:3–7 and Acts 2:38–39 in support of their position. For example, in the Acts of the Apostles Saint Peter's teachings on Pentecost included children in the promise of Baptism, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children" [38]

text: For them baptism is a "means of grace" through which God creates and strengthens "saving faith" [39][40] as the "washing of regeneration" (Titus 3:5) in which infants and adults are reborn (John 3:3–7): "baptismal regeneration". Since the creation of faith is exclusively God's work, it does not depend on the actions of the one baptised, whether infant or adult. Even though baptised infants cannot articulate that faith, Lutherans believe that it is present all the same.[41] Because it is faith alone that receives these divine gifts, Lutherans confess that baptism "works forgiveness of sins, delivers from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare".[42] In the special section on infant baptism in his Large Catechism Luther argues that infant baptism is God-pleasing because persons so baptised were reborn and sanctified by the Holy Spirit.[43]

text: Lutherans believe that babies are conceived and born sinful (Psalm 51:5) and therefore need to be born again to enter the kingdom of heaven (John 3:5–6). Through Baptism the Holy Spirit works rebirth (Titus 3:4–7), creates faith in them, and saves them (1 Peter 3:21). Although some deny the possibility of infant faith, the Bible clearly teaches that babies can believe (Mark 9:42, Luke 18:15–17).[38]

text: Methodist churches[edit]

text: Methodists contend that infant baptism has spiritual value for the infant. John Wesley, the founder of Methodism, held that baptism is a means of grace, but it was symbolic.[44] Methodists view baptism in water as symbolic and believe that it does not regenerate the baptised nor cleanse them from sin.

text: Wesley's own views of infant baptism shifted over time as he put more emphasis on salvation by faith and new birth by faith alone. This has fueled much debate within Methodism over the purpose of infant baptism, though most agree it should be continued. Wesley and the Methodists would agree with the Reformed or Presbyterian denominations that infant baptism is symbolic.

text: Infant baptism is particularly illustrative of the Methodist doctrine of prevenient grace. The principle is that The Fall of Man ruined the human soul to such an extent that nobody wants a relationship with God. In order for humans to even want to be able to choose, God must empower their will (so that they may choose Christ) which he does by means of prevenient grace. Thus God takes the very first step in salvation, preceding any human effort or decision. Methodists justify infant baptism by this principle of prevenient grace, often arguing that infant baptism is God's promise or declaration to the infant that calls that infant to (eventually) believe in God's promises (God's Word) for salvation. When the individual believes in Jesus they will profess their faith before the church, often using a ritual called confirmation in which the Holy Spirit is invoked with the laying on of hands. Methodists also use infant baptism symbolically, as an illustration of God approaching the helpless. They see the ceremony additionally as a celebration of God's prevenient grace.

text: It should be noted that Wesley was an Anglican minister. Not all Anglicans in Wesley's time were Arminian. Augustus Toplady, John Newton, and George Whitefield were all Anglican ministers and Calvinists. They interpreted the Anglican formularies of the 39 Articles of Religion, the 1662 Book of Common Prayer, and the Second Book of the Anglican Homilies from a Calvinist perspective and would have been more in agreement with the Reformed churches and the Puritans on the issue of infant baptism. The Catechism in the 1662 Book of Common Prayer shows that baptism was an outward sign of an inward grace. Prevenient grace, according to the Calvinist Anglicans, referred to unconditional election and irresistible grace, which is necessary for conversion of the elect. Infants are to be baptised because they are children of believers who stand in surety for them until they "come of age" and are bound to the same requirements of repentance and faith as adults.

text: Presbyterian, Congregational and Reformed churches[edit]

text: Presbyterian, Congregational and Reformed Christians believe that baptism, whether of infants or adults, is a "sign and seal of the covenant of grace", and that baptism admits the party baptised into the visible church.[45] Being a member of the visible church does not guarantee salvation; though it does provide the child with many benefits, including that of one's particular congregation consenting to assist in the raising of that child in "the way he should go, (so that) when he is old he will not turn from it". Elect infants (those predestined for salvation) who die in infancy are by faith considered regenerate on the basis of God's covenant promises in the covenant of grace.[46]

text: Presbyterian, Congregational and many Reformed Christians see infant baptism as the New Testament form of circumcision in the Jewish covenant (Joshua 24:15). Circumcision did not create faith in the 8-day-old Jewish boy. It merely marked him as a member of God's covenant people Israel. Likewise, baptism doesn’t create faith; it is a sign of membership in the visible covenant community.

text: Presbyterian, Congregational and Reformed Christians consider children of professing Christians to be members of the visible Church (the covenant community). They also consider them to be full members of the local congregation where their parents are members and members of the universal Church (the set of all true believers who make up the invisible church) unless and until they prove otherwise. Baptism is the mark of membership in the covenant of grace and in the universal church, although regeneration is not inseparably connected with baptism.[47]

text: Contrasts between infant and adult baptism[edit]

text: The disagreement about infant baptism is grounded in differing theological views at a more basic level. Christians disagree about infant baptism because they disagree about the nature of faith, the role of baptism, the means of salvation, the nature of grace, and the function of the sacraments. Pedobaptism and credobaptism are positions which bubble up from theological views at a more fundamental level of one's theological system.

text:
If baptism is a sign that a person is a member of God's covenant community, and if the children of believers are members of that community, it follows that the children of believers should receive the sign that they are members of God's covenant community by being baptised, as an infant is entitled to a passport that indicates the child as a member of a particular country.[48]
Believers and the children of believers become members of God's covenant community (or church) through baptism.[49]
It is believed by some Christians that in the heart of a baptised child, faith as a gift or grace from God, as distinct from an act by the person, is made present.[50]
It is believed by some Christians that baptism is not merely a symbol and that it has a real effect, conveying divine grace.[51]

tag: ul

text: Arguments for infant baptism[edit]

text: Paedobaptists do not completely agree on the reasons for baptising infants, and offer different reasons in support of the practice. Among the arguments made in support of the practice are:

text: Argument based on parallel with circumcision[edit]

text: Some supporters of infant baptism argue that circumcision is the sign of the covenant God made with Abraham and should be received by all the members of his covenant.[52] The children of members of Abraham's covenant are themselves members of Abraham's covenant.[53] Christians are members of Abraham's covenant [54] Therefore, the children of Christians are members of Abraham's covenant.[55] Since baptism is the New Testament form of circumcision,[56] the children of Christians should receive the sign of the covenant by being baptised.

text: Covenant theology[edit]

text: Presbyterian, Congregationalists and Reformed Christians base their case for infant baptism on Covenant theology. Covenant theology is a broad interpretative framework used to understand the Bible. Reformed Baptists are in many ways Reformed yet, as their name suggests, adhere to Believers Baptism.

text: According to Covenant theology God makes two basic covenants, or agreements, with humans. The first one, the Covenant of Works is an agreement that bases man's relationship with God on human obedience and morality. The covenant was made with Adam in the Garden of Eden. Adam broke this covenant so God replaced it with a second more durable covenant—the Covenant of Grace. The Covenant of Grace is an agreement that bases man's relationship with God on God's grace and generosity. The Covenant of Works failed because it was based on human performance. The Covenant of Grace is durable because it is based on God's performance.

text: All the covenants that God makes with humans after the Fall, (e.g. with Noah, Abraham, Moses, and David) all extend the Covenant of Grace to its logical conclusion in Jesus Christ. In Covenant theology, however, there is a long-standing understanding that the Mosaic Covenant is also a republication of the Covenant of Works, which required obedience to receive its benefits. The underlying Covenant of Grace extends through the whole Old Testament, which suggests that two covenants are in play throughout the history of Israel. Consequently, Covenant theologians see that the Church, or the people of God, existed in the Old Testament. These are the people who placed their faith in Christ in advance, and they are saved in the same way Christians are. Not every Israelite is in the Church (or elect), many exist under the Covenant of Works and its strict unattainable requirements, but not under the Covenant of Grace.

text: According to Presbyterian and Reformed Christians, this theological framework is important to the Biblical case for infant baptism because it provides a reason for thinking there is strong continuity between the Old and New Testaments. It provides a bridge linking the two Testaments together.

text: Covenant Theologians claim that the New Testament book of Hebrews demonstrates that much of Israel's worship has been replaced by the person and work of Christ. The result is that some important forms of worship in the Old Testament have New Testament equivalents. The Passover festival, for example, was replaced by the Lord's Supper (or Eucharist).

text: It is across the bridge of Covenant Theology that the sign of Abraham's covenant, circumcision, walks into the New Testament. The sign of the Covenant changes its external form to reflect new spiritual realities. It was a bloody sign in the Old Testament but because Christ has shed His blood, it has been transformed into a bloodless sign, i.e. washing with water. Passover was a bloody form of Old Testament worship and also transitions into the New Testament in the bloodless form of bread and wine.

text: Covenant theologians point out that the external sign of the covenant in the Old Testament was circumcision. Circumcision was performed upon the male children of Israelites to signify their external membership in God's people, not as a guarantee of true faith; the Old Testament records many Israelites who turned from God and were punished, showing that their hearts were not truly set on serving God. So while all male Israelites had the sign of the covenant performed on them in a once off ceremony soon after birth, such a signifier was external only and not a true indicator of whether or not they would later exhibit true faith in Yahweh.

text: In the New Testament, circumcision is no longer seen as mandatory for God's people. However, there is compelling evidence to suggest that the Old Testament circumcision rite has been replaced by baptism. For instance: "In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism." (Colossians 2:11–12a)

text: Some paedobaptists, then, think the analogy of baptism to circumcision correctly points to children, since the historic Israelite application of circumcision was to infants, not to adult converts, of which there were few. Covenant theology, then, identifies baptism less as a statement of faith than as an assumption of identity; that is to say that infant baptism is a sign of covenantal inclusion.

text: Corroborating evidence[edit]

text: Paedobaptists point to a number of passages in the New Testament which seem to corroborate the above argument.

text: Household baptisms[edit]

text: In the Old Testament, if the head of a household converted to Judaism, all the males in the house, even the infants, were circumcised. Some paedobaptists argue this pattern continues into the New Testament. Reference is made, for example, to baptising a person and their whole household—the households of Lydia, Crispus, and Stephanas are mentioned by name Acts 16:14–15, 18:8; 1 Cor 1:16.

text: Paedobaptists challenge credobaptists on this point: Why would a whole household be baptised just because the head of the house had faith? Shouldn’t they baptise each member of the family as they come to individual faith? Household baptism implies that the rules for membership in Abraham's covenant have continued into the New Testament, the main difference is the sign of the covenant.

text: Credobaptists counter with verses such as John 4:53, Acts 16:34 and Acts 18:8 in which entire households are said to have "believed". As such, the paedobaptist assumption is that household baptisms mentioned in the Bible involved infants, presumably incapable of personal belief.

text: Original sin[edit]

text: Paedobaptists also point to Psalm 51, which reads, in part, "surely I was sinful from birth", as indication that infants are sinful (vid. original sin) and are thus in need of forgiveness that they too might have salvation.

text: Credobaptists would admit that infants are in need of salvation but paedobaptists push the point a step further by arguing that it makes no theological sense for infants to need salvation but for God to make no provision for them to be saved (See 1 Cor 7:14 where Paul says that the children of a believer are holy—separated—and therefore, perhaps, would not need baptising even if baptism saved). Some Credobaptists who agree to the Psalm 51 interpretation, argue that even though infants are sinful they are not accountable, because of the "age of accountability". Although many theologians would argue that an "age of accountability" is nowhere mentioned in the Bible.

text: An alternative viewpoint of some credobaptists is that since all Christians are predestined to salvation (John 15:16, 1 Cor.1:27, Eph.1:4, 1 Pt.2:4), God will not allow his elect to die before receiving their need, even if they are in old age (Luke 2:25–35), an argument whose relation to baptism whether of infants or adults is unclear, unless it means that infants who die without coming to explicit belief and baptism are not among God's elect.

text: Another Credobaptist position is called predispositionalism. This suggests that baptism is only a mature response to eternal life, and that infants generate their inner response to God's presence, i.e. those who warm to him would, if dying in infancy, be with him eternally; contra-wise those who chilled to him. This aligns to the idea of individual faith/welcome (Jhn.1:14). Its point of determinism predates the age of evangelism, which it holds is still valid in crystallising predisposition into maturing faith in this life. It considers shades of meaning in the keyword salvation. Other approaches to death in infancy are in John Sander's No Other Name, and include postmortem evangelism.

text: Words of Jesus[edit]

text: In John 3:5, Jesus says, "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God,"[57] which, according to some religious groups, means that an infant who dies without being baptized cannot enter heaven and may go to limbo instead.

text: Peter's speech[edit]

text: According to the Book of Acts, "Peter replied, 'Repent and be baptised, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.'" (Acts 2:38–39, NIV–UK, emphasis added)[58] The United Methodist Church argues that the phrase "every one of you" recalls the use of the same phrase in Deuteronomy 29:10–12, where there is explicit mention of the "little ones" present; and it takes the phrase "and your children" to mean that Peter included children in the covenant community.[59]

text: Credobaptists counter that only those who believe, and children who believe are recipients of the promise. Otherwise, all children of Adam would be saved.[citation needed] Caleb Colley says that, also, Peter's first instruction was to repent, and since repentance requires an awareness and understanding of sin, baptizing an infant is pointless, because they are not capable of such awareness and understanding.[60]

text: Early Christian practice[edit]

text: Several early Church Fathers seem to have taught that infant baptism is proper; Origen states that the practice of baptising infants is of apostolic origin.[61]

text: Arguments against infant baptism[edit]

text:
Circumcision was a sign and seal of physical birth into the Jewish nation, and baptism is a sign and seal of new birth (born again).
John the Baptist baptised people who were also required to be circumcised.
Baptism in Scripture always has the prerequisite of repentance and faith, which are impossible for an infant.
Infants can not outwardly express faith.
The Lord's Supper and Baptism are both sacraments or ordinances and are the same sign and seal, since the Lord's Supper may not be given to unbelievers, neither should baptism.
The New Covenant is not purely an expansion of the Old Covenant because the Pharisees and all who did not have faith in Jesus are excluded from the New Covenant, but were acceptable under the old.
Some claim that there is no evidence that the early church performed (or excluded) paedobaptism, and only that it performed credo baptism by immersion.
Baptism represents more than just physical washing, but being clean and good standing before God, and therefore regenerate (Romans 6).
Baptism is for the remission of sins, and infants are not capable of repenting. (Luke 3:3, Mark 1:4, Acts 13:24, Acts 19:4)

text: Some opponents of paedobaptism point out that Jesus himself was baptised at the age of 30. They also point to the two (out of five) Great Commission passages that speak of baptism. They see Matthew 28:18–20 as giving exclusive instructions about who is to be baptised: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you" (verses 19–20, NKJV). They interpret this as referring to three successive stages, with baptism following on becoming a disciple (which is beyond the power of an infant), and instruction following on baptism, not preceding it.

text: The Mark 16:15–18 Great Commission passage speaks of believing: "He who believes and is baptised will be saved; but he who does not believe will be condemned" (verse 16, NKJV). This, they say, excludes infants, whom they see as incapable of believing. If pedobaptists accept this text as canonical, they can still point out that the second clause mentions believing, but not baptism. Therefore, one could be baptised and still not be a believer. They argue that this may not exclude infant baptism, but rather corroborate it, since it indicates that one baptised as an infant who rejects the faith is not saved against their will. Pedobaptists who accept this passage may also point out that although belief and baptism are both mentioned, there is no order implied. In return, opposers declare that baptism is for those who already believe and are able to state their belief, which infants cannot do. In Peter's address to adults, "Repent and be baptised" Acts 2:38, they see repentance as a prerequisite, and this requires a mature understanding of sin and a decision to turn away from sin. However, St. Peter was speaking to those who were already adults, not to infants. Pedobaptists claim that it would follow that his instructions are meant for adults and not for infants. Indeed, adult candidates for baptism are required by most branches that practice pedobaptism to make a confession of faith before baptism. Some point to Deuteronomy 24:16 or 1 Peter 3:21 as evidence that each individual must make a mature decision regarding baptism. See Believer's Baptism.

text: Some oppose baptism of children as ostensibly incorporating them into the church without their own consent. This, however does not absolve the responsibility of biblical parents to raise their children in the training and admonition of the Lord within the cultural context of the church.

text: Denominations that do not accept infant baptism as valid generally require those who join them, after being baptised as infants elsewhere, to be "rebaptised," or rather to be baptised for the first time. They deny that they in fact rebaptise, saying that Christians are to be baptised only once, but as believers, and they reject the term "Anabaptist" (i.e. Rebaptiser) as a description of them.

text: Denominations and religious groups opposed to paedobaptism[edit]

text: Trinitarian Christian denominations that oppose infant baptism include the Assemblies of God, Association of Vineyard Churches, Christian and Missionary Alliance, Church of God (Cleveland, Tennessee), Calvary Chapel, Community Churches, Community of Christ, Elim Pentecostal Church, all Baptist denominations and including Independent Baptists, Gnostic Churches, the groups which originated out of the Restoration Movement (Churches of Christ, Christian Church (Disciples of Christ), and Christian Churches/Churches of Christ), as well as other nondenominational churches, International Churches of Christ, International Christian Church,[62] Newfrontiers, Foursquare Gospel Church. Church of God in Christ, Church of God of Prophecy, Anabaptists (such as the Church of the Brethren, Mennonite, and Amish), Schwarzenau Brethren/German Baptists, the Seventh-day Adventist Church, some Methodists, and most Pentecostal denominations.

text: Several nontrinitarian religious groups also oppose infant baptism, including Oneness Pentecostals, Christadelphians, Jehovah's Witnesses, United Church of God, and The Church of Jesus Christ of Latter-day Saints.[63]

text: Religious groups that oppose infant baptism have sometimes been persecuted by paedobaptist churches. During the Reformation, Anabaptists were persecuted by Lutheran, Calvinist, Anglican and Catholic regimes. The English government imposed restrictions on Baptists in Britain and Ireland during the 17th century. The Russian Orthodox Church repressed Baptists prior to the 1917 revolution, and sought restrictions on Baptists and Pentecostals after being re-established after the fall of Communism.

text: B.R. White describes the motivations behind persecution of the Anabaptists during the Reformation as follows:

text: Other Christians saw the baptism of each new-born baby into the secular parish community and close links between church and state as the divinely-ordained means of holding society together. Hence many other Christians saw the Anabaptists as subversive of all order. Consequently, from the earliest days, they were sharply persecuted and leaders were soon executed.[64]

text: Note: Christian Scientists, Quakers, the Salvation Army, and Unitarians cannot be classified as specifically opposing infant baptism, since they generally do not observe baptism in any form.

text: The Church of Jesus Christ of Latter-day Saints (LDS Church) completely rejects infant baptism.[63] Little children are considered both born without sin[65] and incapable of committing sin.[66] They have no need of baptism until age eight,[67] when they can begin to learn to discern right from wrong, and are thus accountable to God for their own actions.[68] However, the LDS Church performs a non-saving ordinance to name and bless children, customarily performed on infants.[69]

text: Confirmation[edit]

text: For Roman Catholics, Confirmation is a sacrament that "confirms" or "strengthens" (the original meaning of the word "confirm")[70] the grace of Baptism, by conferring an increase and deepening of that grace.[71]

text: For some other Christians the ceremony of Confirmation is a matter not of "being confirmed" but of "confirming" the baptismal vows taken on one's behalf when an infant. This is the essential significance of the Lutheran non-sacramental ceremony called in German "Konfirmation", but in English "affirmation of baptism" (see Confirmation (Lutheran Church)).

text: In Eastern Christianity, including the Eastern Catholic Churches, the sacrament of Confirmation is conferred immediately after baptism, and there is no renewal of baptismal promises. In the Latin-Rite (i.e. Western) Catholic Church, the sacrament is to be conferred at about the age of discretion (generally taken to be about 7), unless the Episcopal Conference has decided on a different age, or there is danger of death or, in the judgement of the minister, a grave reason suggests otherwise (canon 891 of the Code of Canon Law). The renewal of baptismal promises by those receiving the sacrament in the Western Catholic Church is incidental to the rite and not essentially different from the solemn renewal of their baptismal promises that is asked of all members of this Church each year at the Easter Vigil service. Only in French-speaking countries has there been a development of ceremonies, quite distinct from the sacrament of Confirmation, for young Catholics to profess their faith publicly, in line with their age.[72]

text: The Anglican Book of Common Prayer requires that all who are to be confirmed should first know and understand the Creed, the Lord's Prayer, and the Ten Commandments, and be able to answer the other questions in the Church Catechism. Confirmation enables those who have been baptised as infants, when they are of age to do so, openly before the church, to take upon themselves and confirm the promises made on their behalf by their godparents.

text: Within The Church of Jesus Christ of Latter-day Saints, confirmation or "the laying on of hands" is an essential part of the baptismal ordinance, and to receive baptism without confirmation is to leave the ordinance incomplete.[73] Confirmation is the conferring of the gift of the Holy Ghost as a constant companion.[74] To confirm means to “make more sure” and the ordinance of confirmation stands as a witness of the individual becoming a member of the LDS Church and not just an acceptance of Jesus.[73]


document_title: Khigh Dhiegh

question_text: who plays wo fat in the original hawaii five o

text: Khigh Dhiegh

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text:
Khigh Dhiegh
Khigh Dhiegh in trailer for The Manchurian Candidate (1962)Born
Kenneth Dickerson(1910-08-25)August 25, 1910Spring Lake, New Jersey, U.S.Died
October 25, 1991(1991-10-25) (aged 81)Mesa, Arizona, U.S.Occupation
Film, television actorYears active
1950-1990Spouse(s)
May Dickerson (?-?) 2 children

text: Khigh Alx Dhiegh (/ˌkaɪˈdiː/ KY-DEE or /ˌkaɪˈdeɪ/ KY-DAY) (born Kenneth Dickerson on August 25, 1910 in Spring Lake, New Jersey, died October 25, 1991 in Mesa, Arizona)[1] was an American television and motion picture actor of Anglo-Egyptian Sudanese ancestry, noted for portraying East Asian roles. He is perhaps best remembered for portraying villains, in particular his recurring TV guest role as Chinese agent Wo Fat on Hawaii Five-O (from the pilot in 1968 to the final episode in 1980), and brainwashing expert Dr. Yen Lo in 1962's The Manchurian Candidate.[2] He also starred in the short-lived 1975 TV series Khan! as the title character. In 1988, he was featured as Four Finger Wu in James Clavell's Noble House television mini-series. He also guest starred in Ironside (episode: "Love My Enemy"), The Wild Wild West (episodes: "The Night of the Samurai" and "The Night of the Pelican"), and in the Jake and the Fatman episode "Wish You Were Here."

text: In 1965, Dhiegh recorded and released an album on Folkways Records, entitled St. John of the Cross: Volume II, a collection of poems of St. John.[citation needed]

text: Besides his acting endeavors, Dhiegh was active in Taoist philosophy, writing a number of books on the subject, including The Eleventh Wing (ISBN 0-385-28371-7). He founded the Taoist Sanctuary (now the Taoist Institute) in Hollywood, California. Dhiegh also had a doctorate in theology, and in his later years, was the rector for a Taoist sanctuary in Tempe, Arizona called 'Inner Truth Looking Place.' He held weekly services and sponsored many 'Tea Ceremonies' in the Phoenix metro area. One of his last interviews was on One World in 1990, where he presented the concept of World Citizenry and its benefit to mankind.[3]  Dhiegh's contributions to Taoism are discussed in some detail in the book Taoism for Dummies (John Wiley and Sons Canada, 2013).

text: Filmography[edit]

text:
Time Limit (1957) as Col. Kim
The Manchurian Candidate (1962) as Dr. Yen Lo
13 Frightened Girls (1963) as Kang
How to Murder Your Wife (1965) as Bald Actor playing Thug
Seconds (1966) as Davalo
The Destructors (1968) as King Chou Lai
Hawaii Five-O (1968-1980, TV Series) as Wo Fat
The Hawaiians (1970) as Kai Chung
The Mephisto Waltz (1971) as Zanc Theun
Judge Dee and The Monastery Murders (1974) as Judge Dee
Goin' Coconuts (1978) as Wong