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Halting traffic abuse has biblical underpinning; why fight to end Jim Crow in city

Police officers in Chattanooga halt traffic temporarily from crossing from one side of the Tennessee River to the other. (Photo Chattanooga police department)

CHATTANOOGA, Tenn., April 15, 2022 — The following review of scripture establishes the religious underpinning of Title 55 reform project and the position of David Tulis in submitting T-TAN to Hamilton County sheriff Jim Hammond, city of Chattanooga, city of East Ridge, city of Dayton, city of Red Bank and state of Tennessee.

By David Tulis / NoogaRadio 96.9 FM 

Transportation administrative notice is a local reform effort protected on 1st amendment free speech and religious grounds. Chattanooga’s police chief, Celeste Murphy, sworn in on Friday, says she will read the notice submitted to city council, and of which I provided her a personal copy via Mayor Tim Kelly’s staff member Ellis Smith.

It is a religious duty for me to increase liberty for people in Hamilton County by publishing the notice, starting Feb. 20, 2018, and creating a cause of action against lawless policing and a legal defense when people are falsely and unjustly charged.

Apart from constitutional legal protections, T-TAN has a racial reconciliation goal in which a member of the white race seeks to ease an oppression of members of a once-oppressed and enslaved African-American race who for decades suffered under the black code of policing and social management.

T-TAN’s goal is legal, religious and political. And as the notice has momentous import to Hamilton County, I intend to have it recorded for the benefit — first — of people in my hometown.

In attempting to file my notice in Hamilton County, I was blocked illegally by register of deeds Marc Gravitt. Mr. Gravitt’s duty is ministerial and he does not have grounds in the statute to reject filing my materials into the record. The people of Hamilton County elected him register, and not attorney Rheuben Taylor, to whom he has given control of his office. 

Mr. Gravitt’s filing of T-TAN would do no legal wrong to the state, the county nor to the people. I suggested he rejects Mr. Taylor’s advice as meddling in his office and of no consequence. Mr. Taylor’s work as attorney is held up, no doubt, in bad light under the bright light of traffic stop reform required under law upon the officers of Sheriff Hammond. 

Mr. Gravitt should not side with a party with an interest in the status quo. To refuse T-TAN wrongs me as a Tennessee citizen and resident of Hamilton County, and I await occasion to seek redress from him under his bond. In the meantime, I filed the notice in Rhea County as a public document, and gave notorious publication of its claims by a classified ad in the Chattanooga Times Free Press run four weeks in a row, to affect legal notice to all interested parties.

Mr. Gravitt is seeking re-election, though he arbitrarily and capriciously rejects filings apart from authority, and so imposes harms upon the people of Hamilton County and others seeking to file documents in the public record.

Here, now, a biblical analysis that establishes my credentials as a petitioner exercising a first amendment free exercise of religion against Hamilton County after the city and county have been legally placed under its restatement of relevant law.

Why traffic reform is godly

A Christian should not follow the crowd, but stand apart to do justice. “You shall not follow a crowd to do evil; nor shall you testify in a dispute so as to turn aside after many to pervert justice.” Exodus 23:2.

 Happy is he *** who executes justice for the oppressed, who gives food to the hungry. The LORD gives freedom to the prisoners. *** The LORD watches over strangers; he relieves the fatherless and widow; but the way of the wicked he turns upside down.

Psalm 146:5, 7, 9

Petitioner does not control mechanisms of justice directly, but seeks for those in authority to exercise it. “To crush under one’s feet All the prisoners of the earth, To turn aside the justice due a man Before the face of the Most High, Or subvert a man in his cause — The Lord does not approve.” Lamentations 3:35, 36.

Amos warns that God watches out for people who are the victims of injustice — the abuse of law or privilege by the great ones against the lesser ones in the city. “For I know your manifold transgressions And your mighty sins: Afflicting the just and taking bribes; Diverting the poor from justice at the gate. Therefore the prudent keep silent at that time, For it is an evil time. Seek good and not evil, That you may live; So the Lord God of hosts will be with you, As you have spoken. Hate evil, love good; Establish justice in the gate.” Amos 3:12-14

Strangers, orphans, widows, the poor

The Word requires justice of five main classes of people — those most vulnerable to injustice. “He administers justice for the fatherless and the widow, and loves the stranger, giving him food and clothing.” Deut. 10:18

Then the word of the Lord came to Zechariah, saying, ‘Thus says the Lord of hosts: “Execute true justice, Show mercy and compassion Everyone to his brother. Do not oppress the widow or the fatherless, The alien or the poor. Let none of you plan evil in his heart Against his brother.” ‘But they refused to heed, shrugged their shoulders, and stopped their ears so that they could not hear.’” Zechariah 7:8-11

The servitude in Egypt taught God’s people His requirement to “love” strangers. “The stranger who dwells among you shall be to you as one born among you, and you shall love him as yourself; for you were strangers in the land of Egypt: I am the Lord your God.” Leviticus 19:34

“You shall neither mistreat a stranger nor oppress him, for you were strangers in the land of Egypt. You shall not afflict any widow or fatherless child. If you afflict them in any way, and they cry at all to Me, I will surely hear their cry” Exodus 22: 21, 22.

Not only are God’s people to not abuse strangers, or to allow others to abuse them, but extend them positive good. The gleaning statute requires leavings in the field at harvest (Lev. 23:22),  cities of refuge are to welcome Israelites and strangers, as well (Joshua 20:9)

If God’s people have one law for native born and a different law for aliens and strangers, it’s clear God will judge the peoples as awhole under his covenant, for they “shall have the same law for the stranger and for one from your own country” Leviticus 24:22). If the stranger and the poor are oppressed, we will all be judged by oppression, either internally by wicked judges and kings, or externally by Midianites and Babylonians.

God judges those who violate this command: “‘Cursed is the one who perverts the justice due the stranger, the fatherless, and widow.’ And all the people shall say, ‘Amen!’” Deut. 27.19. “He will bring justice to the poor of the people; He will save the children of the needy, And will break in pieces the oppressor.” Psalm 72:4.

Notice makes reference to Bible

The city and county — and the state itself — are under notice regarding the right of free communication by movement of one’s person, property and effects on the public roads and public right of way. These parties are under notice as to the limitation of the power of creating a state privilege.

Transportation is under the state’s power to create privileges. A privilege is a state grant to a person to enter a form of taxable and regulated commerce. Trucking and busing – hauling goods for hire and people, respectively – are regulable, and the activity by law must fall under the privilege regime of State of Tennessee.

The notice draws on biblical distinctions, and tells about the word “drive” and “driver,” which in Tennessee law are commercial terms, describing the man or woman serving in the transportation business and using the public road not by right, but by privilege.

According to the administrative notice:

Movement and travel are fundamental liberties on which many other freedoms depend. What is religion without one going to a place of worship? What is private charity if one cannot go by car or truck? The distinction between driver and traveler appears ancient. In the Holy Bible, a driver is a hireling serving a master with a freight-carrying animal, or a soldier taking orders. Moses and the Israelites exalted God’s destruction of the Egyptian military in the Red Sea, “Both horse and driver he has hurled into the sea,” Exodus 15:1. In a battle with the king of Judah, wicked King Ahab is hit by a “chance” arrow: “The king told his chariot driver, ‘Wheel around and get me out of the fighting. I’ve been wounded,’” 2 Chronicles 18:33. In a lament, Job says, “Captives also enjoy their ease; they no longer hear the slave driver’s shout,” Job 3:18. The verb “drive” is used 89 times in the scriptures (NKJV) and often refers to the act of movement under compulsion and duress, as in, “I will send the hornet ahead of you to drive the Hivites, Canaanites and Hittites out of your way,” Exodus 23:28.

This 20-page legal notice lets you fight back vs. illicit ‘traffic stops’ — sue for damages, have defense in your criminal case 

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