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<mask>el (born 1965) is a Cameroonian-American physician and pastor. In mid-2020 amid the COVID-19 pandemic, a video went viral on social media platforms in which <mask> said hydroxychloroquine can cure COVID-19, and that public health measures such as social distancing and the wearing of face masks are ineffective and unnecessary. The platforms removed <mask>'s videos and posts, which they said promote misinformation related to the pandemic. <mask> is also the founder of a charismatic religious organization called Fire Power Ministries; in her role as its founder, she has made fringe claims about other medical conditions, especially in relation to human sexuality. She has said endometriosis, infertility, miscarriages, and sexually transmitted infections (STIs) are caused by spirit spouses, and has also endorsed a number of conspiracy theories that include the involvement of space aliens and the Illuminati in manipulating society and government. <mask> emigrated to the United States after completing her medical education in Nigeria. , she practices at a private clinic in a strip mall in Texas.Early life and education

<mask>-Ambe Immanuel was born in 1965 in Cameroon. She recalled an interest in becoming a doctor from the age of four. <mask> attended Cameroon Protestant College, a secondary school in Bali, Cameroon. In 1990, she graduated from medical school at the University of Calabar in Nigeria, and in 1992, she moved to the United States. <mask> completed a pediatric residency at the Bronx-Lebanon Hospital Center in New York City. Career

<mask> began her career at a pediatric clinic in Louisiana. In December 1998, she began practicing at the Southern Pediatric Clinic in Alexandria, Louisiana.In February 1999, she joined the General Pediatric Care Clinic as a pediatrician. In 2006, she owned the Rapha Medical and Therapeutic Clinic in Louisiana. She is a registered physician in Texas and has an active medical license from the Texas Medical Board. The Texas Medical Board licensed Immanuel in November 2019 for pediatrics and emergency medicine with an address associated with Houston's Rehoboth Medical Center, which she also owns. <mask> is a pastor, founder of Fire Power Ministries, and host of a radio-and-television show entitled Fire Power. She is a self-described "wealth transfer coach" and has written several books as part of her Occupying Force series. She has been an outspoken supporter of U.S. president Donald Trump and a long-time critic of what she views as sexual immorality, including "unmarried couples living together, homosexuality, bestiality, polygamy" and what she calls "homosexual terrorism".According to Concordia University theological studies professor André Gagné, Immanuel's beliefs originate in African Pentecostalism and the charismatic movement. A January 2020 medical malpractice lawsuit filed against Immanuel alleged that a 37-year-old woman died after Immanuel failed to remove a needle fragment from her arm. According to the lawsuit, the woman told Immanuel that the broken needle had lodged in her arm while injecting methamphetamine. Immanuel prescribed medication but did not take X-rays or attempt to retrieve the needle. It was removed later, by a different physician, after a flesh-eating infection had developed. In April 2020, local deputies were unable to serve notice of the Louisiana suit because Immanuel had moved to Houston, where she set up a new practice in a strip mall. Medical and other claims

Immanuel's medical claims are sometimes combined with her spiritual beliefs: she believes many gynecological illnesses are the result of having sex dreams with succubi and incubi, and receiving demon sperm; and that endometriosis, infertility, miscarriages, and sexually transmitted infections are caused by spirit spouses.In a 2015 sermon, <mask> said space alien DNA is used in medical treatments and that "reptilian spirits" and other extraterrestrials run the U.S. government. The same year, she also said Illuminati are using witches to destroy the world through abortion, gay marriage, children's toys, and media, including Harry Potter, Pokémon, Wizards of Waverly Place and Hannah Montana. In another 2015 sermon, she said scientists are developing vaccines to stop people from being religious. COVID-19 misinformation

On July 27, 2020, <mask> appeared in a Tea Party Patriots-backed press event that was organized by the group "America's Frontline Doctors" in front of the steps of the U.S. Supreme Court Building. She said she had cured COVID-19 in 350 patients at her clinic using a combination of hydroxychloroquine, azithromycin, and zinc , and that public health measures such as the wearing of facial coverings and social distancing are unnecessary. Republican representative Ralph Norman from South Carolina attended the event. The far-right website Breitbart News published the press event's video.On October 15, 2021, the Texas medical board took corrective action against Immanuel over her hydroxychloroquine prescription for COVID patient. In the decision, the board ordered Immanuel to submit proof of informed consent, or permission given by a patient who understands the possible health outcomes, for all of the off-label treatments she provides. She also was ordered to pay a $500 fine to the medical board. The U.S. Food and Drug Administration (FDA) had earlier removed the emergency use authorization for the antimalarial medication hydroxychloroquine against COVID-19; the FDA said the drug had not been proven to be an effective treatment for the disease. The video was viewed millions of times, and was retweeted by President Trump and his son Donald Trump Jr., before it was removed from Facebook, Twitter, and YouTube because it broke their rules on misinformation. At a press conference on July 28, President Trump was asked why he would trust Immanuel in the context of her claims about alien DNA and its supposed use in medicine; Trump defended Immanuel, saying, "I thought she was very impressive, in the sense that, from where she came—I don't know what country she comes from—but she said she's had tremendous success with hundreds of different patients. I thought her voice was an important voice, but I know nothing about her."After being pressed further, Trump abruptly ended the briefing. After her content was removed from Facebook, <mask> expressed her frustration on Twitter, saying, "Hello Facebook put back my profile page and videos up or your computers with  start crashing till you do. You are not bigger that  God. I promise you. If my page is not back up face book  will be down in Jesus  name." She later posted a tweet accusing technology companies of censorship; that content was also removed from the platform. In July 2021, she sued CNN and specifically Anderson Cooper, saying that their coverage of her in 2020 had defamed her.Notes

References

External links

1965 births
Living people
Place of birth missing (living people)
21st-century American women physicians
21st-century American physicians
21st-century American women writers
21st-century Cameroonian women writers
American Christian writers
American conspiracy theorists
Anti-same-sex-marriage activists
Cameroonian Christians
Cameroonian emigrants to the United States
Cameroonian pediatricians
University of Calabar alumni
Women Christian religious leaders
Women pediatricians
Women religious writers
COVID-19 conspiracy theorists
Illuminati conspiracy theorists
American pediatricians

masks:
Stella Gwandiku Ambe Immanu
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<mask> (; 2 March 1791) was an English cleric, theologian, and evangelist, who was a leader of a revival movement within the Church of England known as Methodism. The societies he founded became the dominant form of the independent Methodist movement that continues to this day. Educated at Charterhouse and Christ Church, Oxford, <mask> was elected a fellow of Lincoln College, Oxford, in 1726 and ordained as an Anglican priest two years later. At Oxford, he led the "Holy Club", a society formed for the purpose of the study and the pursuit of a devout Christian life; it had been founded by his brother Charles and counted George Whitefield among its members. After an unsuccessful ministry of two years, serving at Christ Church, in the Georgia colony of Savannah, he returned to London and joined a religious society led by Moravian Christians. On 24 May 1738, he experienced what has come to be called his evangelical conversion, when he felt his "heart strangely warmed". He subsequently left the Moravians and began his own ministry.A key step in the development of <mask>'s ministry was, like Whitefield, to travel and preach outdoors. In contrast to Whitefield's Calvinism, <mask> embraced Arminian doctrines. Moving across Great Britain and Ireland, he helped form and organise small Christian groups (societies) that developed intensive and personal accountability, discipleship, and religious instruction. He appointed itinerant, unordained evangelists – both women and men – to care for these groups of people. Under <mask>'s direction, Methodists became leaders in many social issues of the day, including the abolition of slavery and prison reform. Although he was not a systematic theologian, <mask> argued for the notion of Christian perfection and against Calvinism—and, in particular, against its doctrine of predestination. His evangelicalism, firmly grounded in sacramental theology, maintained that means of grace sometimes had a role in sanctification of the believer; however, he taught that it was by faith a believer was transformed into the likeness of Christ.He held that, in this life, Christians could achieve a state where the love of God "reigned supreme in their hearts", giving them not only outward but inward holiness. <mask>'s teachings, collectively known as Wesleyan theology, continue to inform the doctrine of Methodist churches. Throughout his life, <mask> remained within the established Church of England, insisting that the Methodist movement lay well within its tradition. In his early ministry years,  <mask> was barred from preaching in many parish churches and the Methodists were persecuted; he later became widely respected, and by the end of his life, was described as "the best-loved man in England". Early life

<mask> was born in 1703 in Epworth, 23 miles (37 km) north-west of Lincoln, as the fifteenth child of <mask> and his wife Susanna <mask> (née Annesley). <mask> was a graduate of the University of Oxford and a poet who, from 1696, was rector of Epworth. He married Susanna, the twenty-fifth child of Samuel Annesley, a dissenting minister, in 1689.Ultimately, she bore nineteen children, of which nine lived beyond infancy. She and <mask> had become members of the Church of England as young adults. As in many families at the time, <mask>'s parents gave their children their early education. Each child, including the girls, was taught to read as soon as they could walk and talk. They were expected to become proficient in Latin and Greek and to have learned major portions of the New Testament by heart. Susanna <mask> examined each child before the midday meal and before evening prayers. The children were not allowed to eat between meals and were interviewed singly by their mother one evening each week for the purpose of intensive spiritual instruction.In 1714, at age 11, <mask> was sent to the Charterhouse School in London (under the mastership of <mask> from 1715), where he lived the studious, methodical and, for a while, religious life in which he had been trained at home. Apart from his disciplined upbringing, a rectory fire which occurred on 9 February 1709, when <mask> was five years old, left an indelible impression. Some time after 11:00 pm, the rectory roof caught on fire. Sparks falling on the children's beds and cries of "fire" from the street roused the <mask>s who managed to shepherd all their children out of the house except for <mask> who was left stranded on an upper floor. With stairs aflame and the roof about to collapse, <mask> was lifted out of a window by a parishioner standing on another man's shoulders. <mask> later used the phrase, "a brand plucked out of the fire", quoting Zechariah 3:2, to describe the incident. This childhood deliverance subsequently became part of the <mask> legend, attesting to his special destiny and extraordinary work.<mask> was also influenced by the reported haunting of Epworth Rectory between 1716 and 1717. The <mask> family reported frequently hearing noises and occasionally seeing apparitions which they believed were caused by a ghost called 'Old Jeffery'. Education

In June 1720, <mask> entered Christ Church, Oxford. After graduating in 1724, <mask> stayed on at Christ Church to study for his master's degree. He was ordained a deacon on 25 September 1725—holy orders being a necessary step toward becoming a fellow and tutor at the university. On 17 March 1726, <mask> was unanimously elected a fellow of Lincoln College, Oxford. This carried with it the right to a room at the college and regular salary.While continuing his studies, he taught Greek and philosophy, lectured on the New Testament and moderated daily disputations at the university. However, a call to ministry intruded upon his academic career. In August 1727, after completing his master's degree, <mask> returned to Epworth. His father had requested his assistance in serving the neighbouring cure of Wroot. Ordained a priest on 22 September 1728, <mask> served as a parish curate for two years. In the year of his ordination he read Thomas à Kempis and Jeremy Taylor, showed his interest in mysticism, and began to seek the religious truths which underlay the great revival of the 18th century. The reading of William Law's Christian Perfection and A Serious Call to a Devout and Holy Life gave him, he said, a more sublime view of the law of God; and he resolved to keep it, inwardly and outwardly, as sacredly as possible, believing that in obedience he would find salvation.He pursued a rigidly methodical and abstemious life, studied Scripture, and performed his religious duties diligently, depriving himself so that he would have alms to give. He began to seek after holiness of heart and life. <mask> returned to Oxford in November 1729 at the request of the Rector of Lincoln College and to maintain his status as junior fellow. Holy Club

During <mask>'s absence, his younger brother Charles (1707–88) matriculated at Christ Church. Along with two fellow students, he formed a small club for the purpose of study and the pursuit of a devout Christian life. On <mask>'s return, he became the leader of the group which increased somewhat in number and greatly in commitment. The group met daily from six until nine for prayer, psalms, and reading of the Greek New Testament.They prayed every waking hour for several minutes and each day for a special virtue. While the church's prescribed attendance was only three times a year, they took Communion every Sunday. They fasted on Wednesdays and Fridays until nones (3:00 pm) as was commonly observed in the ancient church. In 1730, the group began the practice of visiting prisoners in gaol. They preached, educated, and relieved gaoled debtors whenever possible, and cared for the sick. Given the low ebb of spirituality in Oxford at that time, it was not surprising that <mask>'s group provoked a negative reaction. They were considered to be religious "enthusiasts", which in the context of the time meant religious fanatics.University wits styled them the "Holy Club", a title of derision. Currents of opposition became a furore following the mental breakdown and death of a group member, William Morgan. In response to the charge that "rigorous fasting" had hastened his death, <mask> noted that Morgan had left off fasting a year and a half since. In the same letter, which was widely circulated, <mask> referred to the name "Methodist" with which "some of our neighbors are pleased to compliment us." That name was used by an anonymous author in a published pamphlet (1732) describing <mask> and his group, "The Oxford Methodists". This ministry, however, was not without controversy. The Holy Club ministered and maintained support for Thomas Blair who in 1732 was found guilty for sodomy.Blair was notorious among the townspeople and his fellow prisoners, and <mask> continued to support him. For all of his outward piety, <mask> sought to cultivate his inner holiness or at least his sincerity as evidence of being a true Christian. A list of "General Questions" which he developed in 1730 evolved into an elaborate grid by 1734 in which he recorded his daily activities hour-by-hour, resolutions he had broken or kept, and ranked his hourly "temper of devotion" on a scale of 1 to 9. <mask> also regarded the contempt with which he and his group were held to be a mark of a true Christian. As he put it in a letter to his father, "Till he be thus contemned, no man is in a state of salvation." Journey to Savannah, Georgia

On 14 October 1735, <mask> and his brother Charles sailed on The Simmonds from Gravesend in Kent for Savannah in the Province of Georgia in the American colonies at the request of James Oglethorpe, who had founded the colony in 1733 on behalf of the Trustees for the Establishment of the Colony of Georgia in America. Oglethorpe wanted <mask> to be the minister of the newly formed Savannah parish, a new town laid out in accordance with the famous Oglethorpe Plan.It was on the voyage to the colonies that the <mask>s first came into contact with Moravian settlers. <mask> was influenced by their deep faith and spirituality rooted in pietism. At one point in the voyage a storm came up and broke the mast off the ship. While the English panicked, the Moravians calmly sang hymns and prayed. This experience led <mask> to believe that the Moravians possessed an inner strength which he lacked. The deeply personal religion that the Moravian pietists practised heavily influenced <mask> and is reflected in his theology of Methodism. <mask> arrived in the colony in February 1736, and lived for a year at the parsonage that stood on the site of today's Oliver Sturges House.He approached the Georgia mission as a High churchman, seeing it as an opportunity to revive "primitive Christianity" in a primitive environment. Although his primary goal was to evangelise the Native American people, a shortage of clergy in the colony largely limited his ministry to European settlers in Savannah. While his ministry has often been judged to have been a failure in comparison to his later success as a leader in the Evangelical Revival, <mask> gathered around him a group of devoted Christians, who met in a number of small group religious societies. At the same time, attendance at Communion increased over the course of nearly two years in which he served as Christ Church's parish priest. Nonetheless, <mask>'s High Church ministry was controversial among the colonists and it ended in disappointment after <mask> fell in love with a young woman named Sophia (or Sophy) Hopkey. He hesitated to marry her because he felt that his first priority in Georgia was to be a missionary to the Native Americans, and he was interested in the practice of clerical celibacy within early Christianity. Following her marriage to William Williamson, <mask> believed Sophia's former zeal for practising the Christian faith declined.In strictly applying the rubrics of the Book of Common Prayer, <mask> denied her Communion after she failed to signify to him in advance her intention of taking it. As a result, legal proceedings against him ensued in which a clear resolution seemed unlikely. On 22 December 1737, <mask> fled the colony and returned to England. It has been widely recognised that one of the most significant accomplishments of <mask>'s Georgia mission was his publication of a Collection of Psalms and Hymns. The Collection was the first Anglican hymnal published in America, and the first of many hymn-books <mask> published. It included five hymns he translated from German. <mask>'s "Aldersgate experience"

<mask> returned to England depressed and beaten.It was at this point that he turned to the Moravians. Both he and Charles received counsel from the young Moravian missionary Peter Boehler, who was temporarily in England awaiting permission to depart for Georgia himself. <mask>'s noted "Aldersgate experience" of 24 May 1738, at a Moravian meeting in Aldersgate Street, London, in which he heard a reading of Martin Luther's preface to the Epistle to the Romans, revolutionised the character and method of his ministry. The previous week he had been highly impressed by the sermon of <mask>, whom he was assisting in the service at St Mary le Strand. Earlier that day, he had heard the choir at St Paul's Cathedral singing Psalm 130, where the Psalmist calls to God "Out of the depths." But it was still a depressed <mask> who attended a service on the evening of 24 May. <mask> recounted his Aldersgate experience in his journal:
"In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's Preface to the Epistle to the Romans.About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death." A few weeks later, <mask> preached a sermon on the doctrine of personal salvation by faith, which was followed by another, on God's grace "free in all, and free for all." Considered a pivotal moment, Daniel L. Burnett writes: "The significance of <mask>'s Aldersgate Experience is monumental ... Without it, the names of <mask> and Methodism would likely be nothing more than obscure footnotes in the pages of church history." Burnett describes this event <mask>'s "Evangelical Conversion". It is commemorated in Methodist churches as Aldersgate Day.After Aldersgate: Working with the Moravians

<mask> allied himself with the Moravian society in Fetter Lane. In 1738 he went to Herrnhut, the Moravian headquarters in Germany, to study. On his return to England, <mask> drew up rules for the "bands" into which the Fetter Lane Society was divided and published a collection of hymns for them. He met frequently with this and other religious societies in London but did not preach often in 1738, because most of the parish churches were closed to him. <mask>'s Oxford friend, the evangelist George Whitefield, was also excluded from the churches of Bristol upon his return from America. Going to the neighbouring village of Kingswood, in February 1739, Whitefield preached in the open air to a company of miners. Later he preached in Whitefield's Tabernacle.<mask> hesitated to accept Whitefield's call to copy this bold step. Overcoming his scruples, he preached the first time at Whitefield's invitation a sermon in the open air, near Bristol, in April 1739. <mask> wrote,
I could scarce reconcile myself to this strange way of preaching in the fields, of which he [Whitefield] set me an example on Sunday; having been all my life till very lately so tenacious of every point relating to decency and order, that I should have thought the saving of souls almost a sin if it had not been done in a church. <mask> was unhappy about the idea of field preaching as he believed Anglican liturgy had much to offer in its practice. Earlier in his life he would have thought that such a method of saving souls was "almost a sin." He recognised the open-air services were successful in reaching men and women who would not enter most churches. From then on he took the opportunities to preach wherever an assembly could be brought together, more than once using his father's tombstone at Epworth as a pulpit.<mask> continued for fifty years—entering churches when he was invited, and taking his stand in the fields, in halls, cottages, and chapels, when the churches would not receive him. Late in 1739 <mask> broke with the Moravians in London. <mask> had helped them

masks:
John Wesley
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 organise the Fetter Lane Society, and those converted by his preaching and that of his brother and Whitefield had become members of their bands. But he believed they fell into heresy by supporting quietism, so he decided to form his own followers into a separate society. "Thus," he wrote, "without any previous plan, began the Methodist Society in England." He soon formed similar societies in Bristol and Kingswood, and <mask> and his friends made converts wherever they went. Persecutions and lay preaching
From 1739 onward, <mask> and the Methodists were persecuted by clergy and religious magistrates for various reasons.Though <mask> had been ordained an Anglican priest, many other Methodist leaders had not received ordination. And for his own part, <mask> flouted many regulations of the Church of England concerning parish boundaries and who had authority to preach. This was seen as a social threat that disregarded institutions. Clergy attacked them in sermons and in print, and at times mobs attacked them. <mask> and his followers continued to work among the neglected and needy. They were denounced as promulgators of strange doctrines, fomenters of religious disturbances; as blind fanatics, leading people astray, claiming miraculous gifts, attacking the clergy of the Church of England, and trying to re-establish Catholicism. <mask> felt that the church failed to call sinners to repentance, that many of the clergy were corrupt, and that people were perishing in their sins.He believed he was commissioned by God to bring about revival in the church, and no opposition, persecution, or obstacles could prevail against the divine urgency and authority of this commission. The prejudices of his High-church training, his strict notions of the methods and proprieties of public worship, his views of the apostolic succession and the prerogatives of the priest, even his most cherished convictions, were not allowed to stand in the way. Seeing that he and the few clergy co-operating with him could not do the work that needed to be done, <mask> was led, as early as 1739, to approve local preachers. He evaluated and approved men who were not ordained by the Anglican Church to preach and do pastoral work. This expansion of lay preachers was one of the keys of the growth of Methodism. Chapels and organisations

As his societies needed houses to worship in, <mask> began to provide chapels, first in Bristol at the New Room, then in London (first The Foundery and then Wesley's Chapel) and elsewhere. The Foundery was an early chapel used by <mask>.The location of the Foundery is shown on an 18th-century map, where it rests between Tabernacle Street and Worship Street in the Moorfields area of London. When the <mask>s spotted the building atop Windmill Hill, north of Finsbury Fields, the structure which previously cast brass guns and mortars for the Royal Ordnance had been sitting vacant for 23 years; it had been abandoned because of an explosion on 10 May 1716. The Bristol chapel (built in 1739) was at first in the hands of trustees. A large debt was contracted, and <mask>'s friends urged him to keep it under his own control, so the deed was cancelled and he became sole trustee. Following this precedent, all Methodist chapels were committed in trust to him until by a "deed of declaration", all his interests in them were transferred to a body of preachers called the "Legal Hundred". When disorder arose among some members of the societies, <mask> adopted giving tickets to members, with their names written by his own hand. These were renewed every three months.Those deemed unworthy did not receive new tickets and dropped out of the society without disturbance. The tickets were regarded as commendatory letters. When the debt on a chapel became a burden, it was proposed that one in 12 members should collect offerings regularly from the 11 allotted to him. Out of this grew the Methodist class-meeting system in 1742. To keep the disorderly out of the societies, <mask> established a probationary system. He undertook to visit each society regularly in what became the quarterly visitation, or conference. As the number of societies increased, <mask> could not keep personal contact, so in 1743 he drew up a set of "General Rules" for the "United Societies".These were the nucleus of the Methodist Discipline, still the basis. <mask> laid the foundations of what now constitutes the organisation of the Methodist Church. Over time, a shifting pattern of societies, circuits, quarterly meetings, annual conferences, classes, bands, and select societies took shape. At the local level, there were numerous societies of different sizes which were grouped into circuits to which travelling preachers were appointed for two-year periods. Circuit officials met quarterly under a senior travelling preacher or "assistant." Conferences with <mask>, travelling preachers and others were convened annually for the purpose of co-ordinating doctrine and discipline for the entire connection. Classes of a dozen or so society members under a leader met weekly for spiritual fellowship and guidance.In early years, there were "bands" of the spiritually gifted who consciously pursued perfection. Those who were regarded to have achieved it were grouped in select societies or bands. In 1744, there were 77 such members. There also was a category of penitents which consisted of backsliders. As the number of preachers and preaching-houses increased, doctrinal and administrative matters needed to be discussed; so <mask> and <mask>, along with four other clergy and four lay preachers, met for consultation in London in 1744. This was the first Methodist conference; subsequently, the Conference (with <mask> as its president) became the ruling body of the Methodist movement. Two years later, to help preachers work more systematically and societies receive services more regularly, <mask> appointed "helpers" to definitive circuits.Each circuit included at least 30 appointments a month. Believing that the preacher's efficiency was promoted by his being changed from one circuit to another every year or two, <mask> established the "itinerancy" and insisted that his preachers submit to its rules. <mask> had strong links with the North West of England, visiting Manchester on at least fifteen occasions between 1733 and 1790. In 1733 and 1738 he preached at St Ann's Church and Salford Chapel, meeting with his friend <mask>. In 1781 <mask> opened the chapel on Oldham Street—part of the Manchester and Salford Wesleyan Methodist Mission, now the site of Manchester's Methodist Central Hall. Following an illness in 1748 <mask> was nursed by a classleader and housekeeper, Grace Murray, at an orphan house in Newcastle. Taken with Grace, he invited her to travel with him to Ireland in 1749 where he believed them to be betrothed though they were never married.It has been suggested that his brother <mask> objected to the engagement, though this is disputed. Subsequently, Grace married <mask>, a preacher. Ordination of ministers

As the societies multiplied, they adopted the elements of an ecclesiastical system. The divide between <mask> and the Church of England widened. The question of division from the Church of England was urged by some of his preachers and societies, but most strenuously opposed by his brother Charles. <mask> refused to leave the Church of England, believing that Anglicanism was "with all her blemishes, [...] nearer the Scriptural plans than any other in Europe". In 1745 <mask> wrote that he would make any concession which his conscience permitted, to live in peace with the clergy.He could not give up the doctrine of an inward and present salvation by faith itself; he would not stop preaching, nor dissolve the societies, nor end preaching by lay members. In the same year, in correspondence with a friend, he wrote that he believed it wrong to administer sacraments without having been ordained by a bishop. When, in 1746, <mask> read Lord King's account of the primitive church, he became convinced that apostolic succession could be transmitted through not only bishops, but also presbyters (priests). He wrote that he was "a scriptural episkopos as much as many men in England." Although he believed in apostolic succession, he also once called the idea of uninterrupted succession a "fable". Edward Stillingfleet's Irenicon led him to decide that ordination (and holy orders) could be valid when performed by a presbyter rather than a bishop. Nevertheless, some believe that <mask> was secretly consecrated a bishop in 1763 by Erasmus of Arcadia, and that <mask> could not openly announce his episcopal consecration without incurring the penalty of the Præmunire Act.In 1784, he believed he could no longer wait for the Bishop of London to ordain someone for the American Methodists, who were without the sacraments after the American War of Independence. The Church of England had been disestablished in the United States, where it had been the state church in most of the southern colonies. The Church of England had not yet appointed a United States bishop to what would become the Protestant Episcopal Church in America. <mask> ordained Thomas Coke as superintendent of Methodists in the United States by the laying on of hands, although Coke was already a priest in the Church of England. He also ordained Richard Whatcoat and Thomas Vasey as presbyters; Whatcoat and Vasey sailed to America with Coke. <mask> intended that Coke and Francis Asbury (whom Coke ordained as superintendent by direction of <mask>) should ordain others in the newly founded Methodist Episcopal Church in the United States. In 1787, Coke and Asbury persuaded the American Methodists to refer to them as bishops rather than superintendents, overruling <mask>'s objections to the change.His brother, Charles, was alarmed by the ordinations and <mask>'s evolving view of the matter. He begged <mask> to stop before he had "quite broken down the bridge" and not embitter his [Charles'] last moments on earth, nor "leave an indelible blot on our memory." <mask> replied that he had not separated from the church, nor did he intend to, but he must and would save as many souls as he could while alive, "without being careful about what may possibly be when I die." Although <mask> rejoiced that the Methodists in America were free, he advised his English followers to remain in the established church. Doctrines, theology and advocacy

The 20th-century Wesleyan scholar Albert Outler argued in his introduction to the 1964 collection <mask> that <mask> developed his theology  by using a method that Outler termed the Wesleyan Quadrilateral. In this method, <mask> believed that the living core of Christianity was contained in Scripture (the Bible), and that it was the sole foundational source of theological development. The centrality of Scripture was so important for <mask> that he called himself "a man of one book," although he was well-read for his day.However, he believed that doctrine had to be in keeping with Christian orthodox tradition. So, tradition was considered the second aspect of the Quadrilateral. <mask> contended that a part of the theological method would involve experiential faith. In other words, truth would be vivified in personal experience of Christians (overall, not individually), if it were really truth. And every doctrine must be able to be defended rationally. He did not divorce faith from reason. Tradition, experience and reason, however, were subject always to Scripture, <mask> argued, because only there is the Word of God revealed "so far as it is necessary for our salvation."The doctrines which <mask> emphasised in his sermons and writings are prevenient grace, present personal salvation by faith, the witness of the Spirit, and entire sanctification. Prevenient grace was the theological underpinning of his belief that all persons were capable of being saved by faith in Christ. Unlike the Calvinists of his day, <mask> did not believe in predestination, that is, that some persons had been elected by God for salvation and others for damnation. He understood that Christian orthodoxy insisted that salvation was only possible by the sovereign grace of God. He expressed his understanding of humanity's relationship to God as utter dependence upon God's grace. God was at work to enable all people to be capable of coming to faith by empowering humans to have actual existential freedom of response to God. <mask> defined the witness of the Spirit as: "an inward impression on the soul of believers, whereby the Spirit of God directly testifies to their spirit that they are the children of God."He based this doctrine upon certain Biblical passages (see  as an example). This doctrine was closely related to his belief that salvation had to be "personal." In his view, a person must ultimately believe the Good News for himself or herself; no one could be in relation to God for another. Entire sanctification he described in 1790 as the "grand depositum which God has lodged with the people called 'Methodists'." <mask> taught that entire sanctification was obtainable after justification by faith, between justification and death. <mask> defined it as:"That habitual disposition of soul which, in the sacred writings, is termed holiness; and which directly implies, the being cleansed from sin, ‘from all filthiness both of flesh and spirit;’ and, by consequence, the being endued with those virtues which were in Christ Jesus; the being so ‘renewed in the image of our mind,’ as to be ‘perfect as our Father in heaven is perfect. "The term “sinless perfection” was one which <mask> avoided using "because of its ambiguity," rather, he contended that a Christian could be made "perfect in love".(<mask> studied Eastern Orthodoxy and embraced particularly the doctrine of Theosis). This love would mean, first of all, that a believer's motives, rather than being self-centred, would be guided by the deep desire to please God. One would be able to keep from committing what <mask> called, "sin rightly so-called." By this he meant a conscious or intentional breach of God's will or laws. Secondly, to be made perfect in love meant, for <mask>, that a Christian could live with a primary guiding regard for others and their welfare. He based this on Christ's quote that the second great command is "to love your neighbour as you love yourself." In <mask>'s view, this orientation would cause a person to avoid any number of sins against his neighbour.This love, plus the love for God that could be the central focus of a person's faith, would be what <mask> referred to as "a fulfilment of the law of Christ." He maintained that individuals could have assurance of perfection, akin to a second conversion or instantaneous sanctifying experience, through the testimony of the Spirit. <mask> collected and published such testimonies. Advocacy of Arminianism

<mask> entered controversies as he tried to enlarge church practice. The most notable of his controversies was that on Calvinism. His father was of the Arminian school in the church. <mask> came to his own conclusions while in college and expressed himself strongly against the doctrines of Calvinistic election and reprobation.His system of thought has become known as Wesleyan Arminianism, the foundations of which were laid by <mask> and his fellow preacher <mask> Fletcher. Although <mask> knew very little about the beliefs of Jacob Arminius and arrived at his religious views independently of Arminius, <mask> acknowledged late in life, with the 1778 publication of The Arminian Magazine, that he and Arminius were in general agreement. Theology Professor W. Stephen Gunther concludes he was "a faithful representative" of Arminius' beliefs. <mask> was perhaps the clearest English proponent of Arminianism. By contrast, Whitefield inclined to Calvinism; in his first tour in America, he embraced the views of the New England School of Calvinism. Whitefield opposed <mask>'s advocacy of Arminianism, though the two maintained a strained friendship. When in 1739 <mask> preached a sermon on Freedom of Grace, attacking the Calvinistic understanding of predestination as blasphemous, as it represented "God as worse than the devil," Whitefield asked him not to repeat or publish the discourse, as he did not want a dispute.<mask> published his sermon anyway. Whitefield was one of many who responded. The two men separated their practice in 1741. <mask> wrote that those who held to unlimited atonement did not desire separation, but "those who held 'particular redemption' would not hear of any accommodation." Whitefield,

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 Howell Harris (leader of the Welsh Methodist revival), <mask>, and others, became the founders of Calvinistic Methodism. Whitefield and <mask>, however, were soon back on friendly terms, and their friendship remained unbroken although they travelled different paths. When someone asked Whitefield if he thought he would see <mask> in heaven, Whitefield replied, "I fear not, for he will be so near the eternal throne and we at such a distance, we shall hardly get sight of him."In 1770, the controversy broke out anew with violence and bitterness, as people's view of God related to their views of men and their possibilities. Augustus Toplady, Daniel Rowland, Sir Richard Hill and others were engaged on one side, while <mask> and Fletcher stood on the other. Toplady was editor of The Gospel Magazine, which had articles covering the controversy. In 1778, <mask> began the publication of The Arminian Magazine, not, he said, to convince Calvinists, but to preserve Methodists. He wanted to teach the truth that "God willeth all men to be saved." A "lasting peace" could be secured in no other way. Support for abolitionism

Later in his ministry, <mask> was a keen abolitionist, speaking out and writing against the slave trade.<mask> denounced slavery as "the sum of all villainies," and detailed its abuses. He addressed the slave trade in a polemical tract, titled Thoughts Upon Slavery, in 1774. He wrote, "Liberty is the right of every human creature, as soon as he breathes the vital air; and no human law can deprive him of that right which he derives from the law of nature". <mask> influenced George Whitefield to journey to the colonies, spurring the transatlantic debate on slavery. <mask> was a mentor to William Wilberforce, who was also influential in the abolition of slavery in the British Empire. It is thanks to <mask>'s abolitionist message that a young African American, Richard Allen, converted to Christianity in 1777 and later founded, in 1816, the African Methodist Episcopal Church (AME), in the Methodist tradition. Support for women preachers
Women had an active role in <mask>'s Methodism, and were encouraged to lead classes.In 1761, he informally allowed Sarah Crosby, one of his converts and a class leader, to preach. On an occasion where over 200 people attended a class she was meant to teach, Crosby felt as though she could not fulfill her duties as a class leader given the large crowd, and decided to preach instead. She wrote to <mask> to seek his advice and forgiveness. He let Crosby to continue her preaching so long as she refrained from as many of the mannerisms of preaching as she could. Between 1761 and 1771, <mask> wrote detailed instructions to Crosby and others, with specifics on what styles of preaching they could use. For instance, in 1769, <mask> allowed Crosby to give exhortations. In the summer of 1771, Mary Bosanquet wrote to <mask> to defend hers and Sarah Crosby's work preaching and leading classes at her orphanage, Cross Hall.Bosanquet's letter is considered to be the first full and true defense of women's preaching in Methodism. Her argument was that women should be able to preach when they experienced an 'extraordinary call,' or when given permission from God. <mask> accepted Bosanquet's argument, and formally began to allow women to preach in Methodism in 1771. Personality and activities

<mask> travelled widely, generally on horseback, preaching two or three times each day. Stephen Tomkins writes that "[<mask>] rode 250,000 miles, gave away 30,000 pounds, ... and preached more than 40,000 sermons... " He formed societies, opened chapels, examined and commissioned preachers, administered aid charities, prescribed for the sick, helped to pioneer the use of electric shock for the treatment of illness, and superintended orphanages and schools (including Kingswood School). <mask> practised a vegetarian diet and in later life abstained from wine for health reasons. He wrote, "thanks be to God, since the time I gave up flesh meals and wine I have been delivered from all physical ills."<mask> warned against the dangers of alcohol abuse in his famous sermon, The Use of Money, and in his letter to an alcoholic. In his sermon, On Public Diversions, <mask> says: "You see the wine when it sparkles in the cup, and are going to drink of it. I tell you there is poison in it! and, therefore, beg you to throw it away". These statements against alcohol use largely concerned "hard liquors and spirits" rather than the low-alcohol beer, which was often safer to drink than the contaminated water of that time. Methodist churches became pioneers in the teetotal temperance movement of the 19th and 20th centuries, and later it became de rigueur in British Methodism. He attended music concerts, and was especially an admirer of Charles Avison.After attending a performance in Bristol Cathedral in 1758, <mask> recorded in his journal: "I went to the cathedral to hear Mr. Handel's Messiah. I doubt if that congregation was ever so serious at a sermon as they were during this performance. In many places, especially several of the choruses, it exceeded my expectation." He is described as "rather under the medium height, well proportioned, strong, with a bright eye, a clear complexion, and a saintly, intellectual face". Though <mask> favoured celibacy rather than marital bond, he married very unhappily in 1751, at the age of 48, to a widow, Mary Vazeille, described as "a well-to-do widow and mother of four children." The couple had no children. <mask> writes: "By 1758 she had left him – unable to cope, it is said, with the competition for his time and devotion presented by the ever-burgeoning Methodist movement.Molly, as she was known, was to return and leave him again on several occasions before their final separation." <mask> wryly reported in his journal, "I did not forsake her, I did not dismiss her, I will not recall her." In 1770, at the death of George Whitefield, <mask> wrote a memorial sermon which praised Whitefield's admirable qualities and acknowledged the two men's differences: "There are many doctrines of a less essential nature ... In these we may think and let think; we may 'agree to disagree.' But, meantime, let us hold fast the essentials..." <mask> may have been the first to use "agree to disagree" in print – in the modern sense of tolerating differences – though he himself attributed the saying to Whitefield, and it had appeared in other senses previously. Death

<mask>'s health declined sharply towards the end of his life and he ceased preaching. On 28 June 1790, less than a year before his death, he wrote:

This day I enter into my eighty-eighth year.For above eighty-six years, I found none of the infirmities of old age: my eyes did not wax dim, neither was my natural strength abated. But last August, I found almost a sudden change. My eyes were so dim that no glasses would help me. My strength likewise now quite forsook me and probably will not return in this world. <mask> died on 2 March 1791, at the age of 87. As he lay dying, his friends gathered around him, <mask> grasped their hands and said repeatedly, "Farewell, farewell." At the end, he said, "The best of all is, God is with us", lifted his arms and raised his feeble voice again, repeating the words, "The best of all is, God is with us."He was entombed at his chapel on City Road, London. Because of his charitable nature he died poor, leaving as the result of his life's work 135,000 members and 541 itinerant preachers under the name "Methodist". It has been said that "when <mask> was carried to his grave, he left behind him a good library of books, a well-worn clergyman's gown" and the Methodist Church. Literary work

<mask> wrote, edited or abridged some 400 publications. As well as theology he wrote about music, marriage, medicine, abolitionism and politics. <mask> was a logical thinker and expressed himself clearly, concisely and forcefully in writing. Between 1746 and 1760, <mask> compiled several volumes of written sermons, published as Sermons on Several Occasions; the first four volumes comprise forty-four sermons which are doctrinal in content.His Forty-Four Sermons and the Explanatory Notes Upon the New Testament (1755) are Methodist doctrinal standards. <mask> was a fluent, powerful and effective preacher; he usually preached spontaneously and briefly, though occasionally at great length. In his Christian Library (1750), he writes about mystics such as Macarius of Egypt, Ephrem the Syrian, Madame Guyon, François Fénelon, Ignatius of Loyola, <mask> of Ávila, Francis de Sales, Blaise Pascal, and Antoinette Bourignon. The work reflects the influence of Christian mysticism in <mask>'s ministry from the beginning to the end, although he ever rejected it after the failure in Georgia mission. <mask>'s prose, Works, were first collected by himself (32 vols., Bristol, 1771–74, frequently reprinted in editions varying greatly in the number of volumes). His chief prose works are a standard publication in seven octavo volumes of the Methodist Book Concern, New York. The Poetical Works of <mask> and Charles, ed.G. Osborn, appeared in 13 vols., London, 1868–72. In addition to his Sermons and Notes are his Journals (originally published in 20 parts, London, 1740–89; new ed. by N. Curnock containing notes from unpublished diaries, 6 vols., vols. i–ii, London and New York, 1909–11); The Doctrine of Original Sin (Bristol, 1757; in reply to <mask> of Norwich); An Earnest Appeal to Men of Reason and Religion (originally published in three parts; 2nd ed., Bristol, 1743), an elaborate defence of Methodism, describing the evils of the times in society and the church; and a Plain Account of Christian Perfection (1766). <mask>'s Sunday Service was an adaptation of the Book of Common Prayer for use by American Methodists. In his Watchnight service, he made use of a pietist prayer now generally known as the Wesley Covenant Prayer, perhaps his most famous contribution to Christian liturgy. He was a noted hymn-writer, translator and compiler of a hymnal.<mask> also wrote on physics and medicine, such as in The Desideratum, subtitled Electricity made Plain and Useful by a Lover of Mankind and of Common Sense (1759). and Primitive Physic, Or, An Easy and Natural Method of Curing Most Diseases. In spite of the proliferation of his literary output, <mask> was challenged for plagiarism for borrowing heavily from an essay by <mask>, published in March 1775. Initially denying the charge, <mask> later apologised officially. Commemoration and legacy
<mask> continues to be the primary theological influence on Methodists and Methodist-heritage groups the world over; the Methodist movement numbers 75 million adherents in more than 130 countries. Wesleyan teachings also serve as a basis for the Holiness movement, which includes denominations like Free Methodist Church, the Church of the Nazarene, the Salvation Army, and several smaller groups, and from which Pentecostalism and parts of the Charismatic movement are offshoots. <mask>'s call to personal and social holiness continues to challenge Christians who attempt to discern what it means to participate in the Kingdom of God.He is commemorated in the Calendar of Saints of the Evangelical Lutheran Church in America on 2 March with his brother Charles. The <mask> brothers are honoured with a Lesser Feast on 3 March in the Calendar of Saints of the Episcopal Church, and on 24 May (Aldersgate Day, with a Lesser Festival) in the Church of England's Calendar. In 2002, <mask> was listed at number 50 on the BBC's list of the 100 Greatest Britons, drawn from a poll of the British public. <mask>'s house and chapel, which he built in 1778 on City Road in London, are still intact today and the chapel has a thriving congregation with regular services as well as the Museum of Methodism in the crypt. Numerous schools, colleges, hospitals and other institutions are named after <mask>; additionally, many are named after Methodism. In 1831, Wesleyan University in Middletown, Connecticut, was the first institution of higher education in the United States to be named after <mask>. The now secular institution was founded as an all-male Methodist college.A replica of the rectory where <mask> lived as a boy was built in the 1990s at Lake Junaluska, North Carolina. This was an addition to a group of buildings built starting in the 1950s for the World Methodist Council, including a museum which housed letters written by <mask> and a pulpit <mask> used. The museum was already having difficulty staying open, and the COVID-19 pandemic finally made closing the museum necessary. Its contents went to Bridwell Library of Perkins School of Theology, Southern Methodist University in Dallas, Texas. In film
In 1954, the Radio and Film Commission of the British Methodist Church, in co-operation with J. Arthur Rank, produced the film <mask>. This was a live-action re-telling of the story of the life of <mask>, with Leonard Sachs in the title role. In 2009, a more ambitious feature film, <mask>, was released by Foundery Pictures, starring Burgess Jenkins as <mask>.The film was directed by the award-winning filmmaker <mask>. In musical theatre
In 1976 the musical Ride! Ride!, composed by Penelope Thwaites AM and written by Alan Thornhill, premiered at the Westminster Theatre in London's West End. The piece is based on the true story of eighteen-year-old Martha Thompson's incarceration in Bedlam, an incident in <mask>'s life. The premier ran for 76 performances. Since then it has had more than 40 productions, both amateur and professional, including a 1999 concert version, issued on the Somm record label, with Keith Michell as <mask>. Works

  (in reply to Dr. <mask> of Norwich)

  (This edition has many errors)
  (This is better than the preceding, but is still very erroneus.)(At present, the standard edition.) (in seven volumes, combining two volumes of the Jackson Edition into one. Containing two extra letters and more footnotes.) (in 15 volumes the Jackson Edition with an additional volume containing his Notes to the New Testament)

  (originally published in 20 parts)
  (containing notes from unpublished diaries)
Source: The Works of <mask> and <mask> – a bibliography, containing an exact account of all the publications issued by the <mask>s, arranged in chronological order, with a list of the early editions, and descriptive and illustrative notes

See also
Sermons of <mask>
 List of Methodist theologians
 History of Christianity in Britain
 Wesley College, for educational institutions named after <mask>

Notes and references

Citations

Sources

Books

Articles

Further reading

Historiography

External links

 <mask> at the Eighteenth-Century Poetry Archive (ECPA)

 Selected text from the Journal of <mask> on A Vision of Britain through Time, with links to the places named. <mask> papers, 1735–1791 at Pitts Theology Library, Candler School of Theology
 <mask> historical marker in Savannah, Georgia
 A Man Named <mask> Passed This Way historical marker at St. Simons Island, Georgia
 Reverends <mask> & Charles Wesley historical marker
 The World Is My Parish historical marker

1703 births
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18th-century apocalypticists
18th-century English Anglican priests
18th-century English Christian theologians
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Anglican saints
Arminian ministers
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British evangelicals
British expatriates in the United States
Burials at <mask>'s Chapel
Christian radicals
Christian revivalists
Christianity in London
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Church of England hymnwriters
English evangelicals
English abolitionists
English Anglican missionaries
English Anglican theologians
English diarists
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English Methodist hymnwriters
Hymnal editors
English pamphleteers
English sermon writers
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Fellows of Lincoln College, Oxford
Founders of religions
German–English translators
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People celebrated in the Lutheran liturgical calendar
People educated at Charterhouse School
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People of Georgia (British colony)
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Translators of the Bible into English
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18th-century diarists
18th-century Anglican

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<mask> (born 19 September 1974) is an Irish Fine Gael politician who has served as Minister for Finance since June 2017 and President of the Eurogroup since July 2020. He has been a Teachta Dála (TD) for the Dublin Central constituency since 2011. He previously served as Minister for Public Expenditure and Reform from 2016 to 2020, Minister for Transport, Tourism and Sport from 2014 to 2016 and Minister of State for European Affairs from 2013 to 2014. After an initial period on the backbenches, <mask> was appointed Minister of State for European Affairs, following the resignation of Lucinda Creighton. A year later he was promoted to cabinet as Minister for Transport, Tourism and Sport. Following the formation of a Fine Gael minority government in May 2016, <mask> was appointed Minister for Public Expenditure and Reform. In June 2017, after Leo Varadkar succeeded Enda Kenny as Taoiseach, Varadkar appointed <mask> as Minister for Finance.He was reappointed as Minister for Finance by Micheál Martin in a coalition government of Fianna Fáil, Fine Gael and the Green Party. Early life
<mask> was born in Phibsborough, Dublin, in 1974. He is the son of a Stena Line employee who also worked renting marquees and tents. He was educated at St. Declan's CBS in Cabra, before receiving a scholarship to Trinity College Dublin. He studied Politics and Economics and graduated with a first-class honours degree. He served as Secretary of the University Philosophical Society, a debating and paper-reading society. From Trinity College, <mask> was selected by the multinational company Procter & Gamble in the UK, for their fast-track graduate training programme.He spent six years working in the United Kingdom and became a sales and marketing director. In 2003, he returned to Ireland to pursue a career in politics. Political career
<mask> was first elected to Dublin City Council in 2004, for the Cabra-Glasnevin local electoral area. During this time he was Chairperson of the Central Area Committee, Chairperson of the Environmental Strategic Policy Committee and a member of the City Corporate Policy Committee. He was an unsuccessful candidate at the 2007 general election in the Dublin Central constituency, but was elected to Seanad Éireann as a Senator for the Administrative Panel in July 2007. He was appointed in October 2007, as Fine Gael Seanad Spokesperson on Transport and the Marine. He was a member of the Joint Oireachtas committee on Transport and the Joint Oireachtas committee on European Affairs.He was appointed Chairman of the Joint Oireachtas Committee on Ireland's Future in Europe, by Enda Kenny, in October 2008. On 24 March 2009, he was nominated by Fine Gael to run in the Dublin Central by-election, caused by the death of Tony Gregory, but he was unsuccessful in this election. He topped the poll at the 2011 general election and was elected on the 2nd count. In government

Minister of State for European Affairs (2013–2014)
Following the resignation of Lucinda Creighton, who had broken the government whip in a vote on the Protection of Life During Pregnancy Bill, <mask> was appointed as Minister of State for European Affairs on 12 July 2013. Minister for Transport, Tourism and Sport (2014–2016)
On 11 July 2014, <mask> was promoted to the cabinet, as Minister for Transport, Tourism and Sport, a position he held until 6 May 2016. During his tenure he oversaw the sale of the Government's remaining 25% stake in Aer Lingus, to the International Airlines Group, however, he was also confronted with a series of strikes by Dublin Bus, Luas and Irish Rail workers. Minister for Public Expenditure and Reform (2016–2020)
<mask> was appointed Minister for Public Expenditure and Reform, following the formation of a Fine Gael minority government in May 2016.In the weeks leading up to his first budget in October 2016, <mask> took over most of the workload from Minister for Finance Michael Noonan, who had been hospitalised for a period. Hopes of a budget splurge were quashed after Donohoe signalled Brexit and other world events would have “seismic consequences” on Ireland. On budget day he announced €58 billion in various day-to-day and capital expenditure which was an increase in €4 billion from the previous budget. During his tenure as Minister for Public Expenditure and Reform, Donohoe dealt with a number of complex issues, including a threatened strike by the Garda Síochána. This resulted in a recommendation by the Labour Court and  the decision not to proceed with industrial action by members of AGSI and the GRA. Donohoe also negotiated a new national pay agreement for public servants, known as the Public Service Stability Agreement 2018-2020. This outlined a roadmap for the full and complete unwinding of the emergency legislation introduced during the financial crisis (FEMPI - Financial Emergency Measures in the Public Interest) as it affects, among other things, the remuneration of public servants and the pensions in payment of retired public servants.<mask> also formed part of the Government's negotiating team following the 2016 general election. This resulted in the formation of a minority Fine Gael government with Independents, underpinned by a confidence and supply agreement with the main opposition party Fianna Fáil. His period as Minister for Public Expenditure and Reform ended on 27 June 2020, following the formation of the 32nd Government led by Micheál Martin. He is succeeded by Michael McGrath. Minister for Finance (2017–present)
Following the appointment of Leo Varadkar as Taoiseach, <mask> was appointed as Minister for Finance, taking office on 14 June 2017. On 10 October 2017, <mask> presented his first budget as Minister for Finance. <mask> presided over the public finance during a time when a budget surplus was recorded (in 2018) for the first time since the financial crisis (2006), marking a significant achievement for the Government.Working with Cabinet colleagues, he engineered a new €116bn, 10-year National Development Plan which underpins Project Ireland 2040; a plan aimed at preparing for an Ireland in which an extra one million people will live and which will have 660,000 more people at work. This also feeds into the Government's bid to increase Ireland's annual capital expenditure in line with EU norms. Budget 2019 saw an increase in capital expenditure by 25%, going from €5.7bn in 2018 to €7.2bn in 2019. In both of his budgets as Minister for Finance, Donohoe made decisions to increase taxes in order to allow for increased spending. In Budget 2018, this was done by way of a tripling of the stamp duty rate on the sale of commercial property. The following year he reverted to the standard rate of VAT for the hospitality and services sector (going from 9% back up to 13.5%); a measure which had been introduced during the financial crisis in a bid to aid those sectors. In 2018, <mask> and Michael D'Arcy welcomed Ireland's issuing of its first green bond, making Ireland one of the first countries in the world to do so.That year he also published Ireland's Roadmap on Corporation Tax (CT) taking stock of the changing international tax environment, outlining the actions Ireland has taken to date in the area of CT and the further actions to be taken over the coming years. <mask> is an opponent of the European Commission's Digital Services Tax, instead favouring a more globalised approach to the matter through the work of the OECD. He is a staunch defender of Ireland 12.5% corporation tax, which he repeatedly says will neither go up nor down under his Government's tenure, offering security to businesses in that regard. <mask> is a regular attendee at the Davos World Economic Forum. He also attends at the Bilderberg Meetings. Following the appointment of Micheál Martin as Taoiseach, <mask> was appointed for a second term as Minister for Finance on 27 June 2020. President of the Eurogroup
On 9 July 2020, <mask> was elected as President of the Eurogroup, succeeding Mário Centeno, taking office on 13 July 2020.Personal life
Donohoe married British-born Justine Davey in 2001. They have two children, a son and a daughter, and live in Phibsborough. Other
Donohoe regularly writes book reviews for The Irish Times, as well as for other publications. Sample of reviews:
Isaiah Berlin's ideas & me
Currency, Credit & Crisis; Central Banking in Ireland & Europe - Honohan
Firefighting; The Financial Crisis and its Lessons - Bernanke, Geithner, Paulson
The Third Pillar: The Revival of Community in a Polarized World - Rajan
Enough Said: What's Wrong with the Language of Politics? - Thompson

References

External links

<mask> <mask>'s page on the Fine Gael website

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1974 births
Alumni of Trinity College Dublin
Fine Gael senators
Fine Gael TDs
Living people
Local councillors in Dublin (city)
Members of the 23rd Seanad
Members of the 31st Dáil
Members of the 32nd Dáil
Members of the 33rd Dáil
Ministers for Finance (Ireland)
Ministers for Transport (Ireland)
Ministers of State of the 31st Dáil
Politicians from Dublin (city)
Procter & Gamble people
Ministers for Public Expenditure and Reform

masks:
Paschal Donohoe
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<mask> (born June 13, 1953), known professionally as <mask>, is an American actor and comedian. He is known for playing <mask> "The Toolman" Taylor on the ABC sitcom Home Improvement (1991–1999) and Mike Baxter on the ABC/Fox sitcom Last Man Standing (2011–2021). He voices Buzz Lightyear for the Toy Story franchise and played Scott Calvin and Santa Claus in the Santa Clause franchise (1994–2006). <mask>'s other films include Tropical Snow (1988), Galaxy Quest (1999), Joe Somebody (2001), Zoom (2006), Wild Hogs (2007), The Six Wives of Henry Lefay (2009), Crazy on the Outside (2010), 3 Geezers! (2013), and El Camino Christmas (2017). Early life
<mask> was born in Denver, Colorado to Martha Katherine (née Fox), a community-service worker, and Gerald M. Dick, a real estate agent. He is the third oldest of six children.<mask> has two older brothers as well as two younger brothers and a younger sister. His father died in a car accident in November 1964, colliding with a drunk driver when <mask> was 11. Two years later, his mother married her high school sweetheart, a business executive, and moved with her six children to Birmingham, Michigan, to be with her new husband and his three children. <mask> has said the move meant going from "being in a cool group at one school to being at the bottom [of the social hierarchy at another]." <mask> attended Seaholm High School in Birmingham, where he was in theater and music classes (resulting in his love of classical piano). He then attended Central Michigan University before transferring to Western Michigan University in 1974. At Western Michigan, <mask> worked at the student radio station WIDR and received a Bachelor of Science degree in communications specializing in radio and television production in 1976 with a split minor in philosophy and design.In 1998, Western Michigan awarded <mask> an honorary fine arts degree and the Distinguished Alumni Award. Career

<mask> started his career as a comedian in 1975. On a dare from one of his friends, he participated in a comedy night at Mark Ridley's Comedy Castle in Royal Oak, a suburb of Detroit. While in Detroit he began to get recognition appearing in local television commercials and appearing on cable comedy shows such as Gary Thison's Some Semblance of Sanity. <mask> was arrested in 1978 and imprisoned for drug trafficking. Following his release from prison in 1981, he returned to comedy. He moved to Los Angeles and became a regular performer at The Comedy Store.He began to do stand-up appearances on late-night talk shows and specials on record and film. Despite his admitted limited acting range (he once told a magazine his range as an actor is "... strictly limited. I can only play a part if I can draw on personal experience, and that well can go dry pretty quickly"), <mask> rose to fame in acting with the ABC sitcom Home Improvement (1991–1999) produced for ABC by Wind Dancer Productions, a company he co-founded with producer Carmen Finestra. <mask> played the main character <mask> "The Tool-Man" Taylor. In November 1994, he simultaneously starred in the highest-grossing film (Walt Disney Pictures' The Santa Clause), topped The New York Times bestseller list with his book Don't Stand Too Close to a Naked Man, and appeared in the top rated television series (Home Improvement) within the span of one week. Home Improvement ran until 1999, for which he was paid US$1.25 million per episode. In 1995, <mask> provided the voice of Buzz Lightyear in the Disney/Pixar blockbuster Toy Story.In 1997, he starred in the family comedy Jungle 2 Jungle from Disney. The next year he returned to voice Buzz Lightyear in Toy Story 2 which was a financial and critical hit. In 1999, he starred in the sci-fi parody Galaxy Quest alongside Sigourney Weaver, Alan Rickman, and Sam Rockwell. In 2002, he reprised his role as Scott Calvin in The Santa Clause 2. Two years later, he starred as Luther Krank in Christmas with the Kranks. In 2006, Zoom was released, starring <mask> as Jack Shepard. The same year, he also starred in The Shaggy Dog and The Santa Clause 3.2008 marked his first dramatic turn with a supporting role as an aging action film star in David Mamet's Redbelt. <mask> began narrating the "Pure Michigan" television and radio commercials for the "Travel Michigan" agency. These commercials can be seen and heard throughout the Midwest and began airing nationally in 2009. In December 2009, he started a preview tour of Crazy on the Outside, a film that debuted in January 2010. <mask> accompanied the film, helping promote it with a series of stand-up acts beforehand. During the performances, he told audiences that he planned a 2010 comedy tour. <mask> also directed the film, marking his film directorial debut.<mask> hosted the 8th Annual TV Land Awards on April 25, 2010. That same year, he became the official voice of the Chevrolet Cruze, narrating commercials for the vehicle, and he became the voice of Campbell Soup's "It's Amazing What Soup Can Do" campaign. <mask> returned to ABC with the sitcom Last Man Standing (2011–2017). He played the role of Mike Baxter, a conservative father fighting for his manhood in a house filled with women. The character is loosely based on his own life, as a Republican father of three girls. After six seasons, the show was canceled in May 2017. ABC Entertainment Chief Channing Dungey denied claims of political bias against <mask>, explaining that the network simply could not accommodate the program on their schedule.On May 11, 2018, Fox TV's CEOs and chairmen announced that Fox had officially picked up Last Man Standing for a seventh season. Shortly before the cancellation of Last Man Standing, <mask> had been announced as part of the cast of the Netflix original comedy film El Camino Christmas (2017). In 2018, he had a cameo voice role as Buzzlighter in Ralph Breaks the Internet. In 2019, he voiced the character in Toy Story 4 and appeared as himself in No Safe Spaces a documentary film. Personal life

<mask> was raised as an Episcopalian. He married Laura Deibel on April 7, 1984. Their daughter, Katherine, was born in December 1989.He and Deibel legally separated in 1999, and their divorce was finalized in 2003. <mask> married actress Jane Hajduk on October 7, 2006, in a small private ceremony in Grand Lake, Colorado. They had been dating for five years. Their daughter, Elizabeth, was born in March 2009. On October 2, 1978, <mask> was arrested in the Kalamazoo/Battle Creek International Airport for possession of over  of cocaine. He subsequently pleaded guilty to felony drug trafficking charges and provided the names of other dealers in exchange for a sentence of three to seven years rather than a possible life imprisonment. He was paroled on June 12, 1981, after serving two years and four months in Federal Correctional Institution, Sandstone, in Sandstone, Minnesota.In 1998, <mask> was arrested for driving under the influence in Birmingham, Michigan. At the time, his blood alcohol content was 0.15, nearly double the legal limit in Michigan. He was sentenced to one-year probation and entered a rehabilitation clinic for alcohol abuse as part of his court obligation. <mask> is a supporter of the Republican Party. He endorsed Donald Trump in the 2016 presidential election. He was an outspoken critic of those taking part in the 2021 United States Capitol attack, calling the incident "horrible, embarrassing, and shameful" and opining that the rioters must have had inside help. He also said the riot had caused people to be embarrassed to be known as conservative.<mask> is a car enthusiast and competed in endurance racing for Saleen in a co-owned car in the 1990s, including the 24 Hours of Daytona. Filmography

Film

Television

Video games

Accolades

Awards and nominations

Other honors
 1999: Named a Disney Legend for his work on the Toy Story and The Santa Clause franchises
 2004: Received a motion pictures star on the Hollywood Walk of Fame at 6834 Hollywood Boulevard for his contributions to the film industry
 2017: Inducted into the Diecast Hall of Fame

Honorary scholastic degrees

Books
 Don't Stand Too Close to a Naked Man (1994) –
 I'm Not Really Here (1996) –

References

External links

1953 births
Living people
20th-century American comedians
20th-century American male actors
21st-century American comedians
21st-century American male actors
Amateur radio people
American drug traffickers
American male comedians
American male film actors
American male television actors
American male video game actors
American male voice actors
American stand-up comedians
Audiobook narrators
Annie Award winners
Best Musical or Comedy Actor Golden Globe (television) winners
California Republicans
Central Michigan University alumni
Colorado Republicans
Comedians from Colorado
Comedians from Michigan
Critics of Black Lives Matter
Male actors from Denver
Male actors from Detroit
Michigan Republicans
People from Birmingham, Michigan
People from Grand County, Colorado
People from Royal Oak, Michigan
Western Michigan University alumni

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Timothy Alan Dick
Tim Allen
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<mask> (born January 26, 1944) is an American retired college football coach and convicted sex offender. Sandusky served as an assistant coach for his entire career, mostly at Pennsylvania State University under Joe Paterno, from 1969 to 1999. He received "Assistant Coach of the Year" awards in 1986 and 1999. Sandusky authored several books related to his football coaching experiences. In 1977, Sandusky founded The Second Mile, a non-profit charity serving Pennsylvania's underprivileged and at-risk youth. After <mask>'s 1999 retirement as assistant coach at Penn State, he continued working with The Second Mile at Penn State, maintaining an office at the university until 2011. In 2011, following a two-year grand jury investigation, Sandusky was arrested and charged with 52 counts of sexual abuse of young boys over a 15-year period from 1994 to 2009.He met his molestation victims through The Second Mile; they were participating in the organization. Several of them testified against Sandusky in his sexual abuse trial. Four of the charges were subsequently dropped. On June 22, 2012, Sandusky was found guilty on 45 of the 48 remaining charges. Sandusky was sentenced on October 9, 2012, to 30 to 60 years in prison. On October 18, 2012, Sandusky's lawyers appealed his conviction in Centre County Court in Pennsylvania. They claim that they did not have enough time to prepare for their client's case.On October 31, 2012, Sandusky was moved to Pennsylvania's SCI Greene "supermax" prison to serve his sentence. On January 30, 2013, Pennsylvania Judge John Cleland denied Sandusky's request for a new trial. Early life and family
Sandusky was born in Washington, Pennsylvania, in 1944, the only son of Evelyn Mae (née Lee), an Irish Catholic homemaker who came from a small Pennsylvania coal-mining town, and <mask>, whose parents, Edward and Josephine Sendecki, were immigrants from Poland, who moved to East Vandergrift, Pennsylvania. His father Arthur served in the field of youth service programs for over 30 years, mostly as director of the Brownson House in Washington, Pennsylvania, a community recreation center for children. There, he founded the Pennsylvania Junior Wrestling program and created junior basketball, volleyball, boxing and football programs for the Brownson House. He improved the facilities there by adding a new playground, gym, outdoor basketball court, and a renovated football field. He managed the 1955 Washington baseball team that won the Pony League World Series championship, the only team from Washington to win that championship.Arthur was inducted into the Pennsylvania Sports Hall of Fame in 1989. At home, <mask>y adopted his own personal code called "Jer's Law" that he observed for many years. The rules adopted were that Sandusky could be mischievous but not to the point where someone could be intentionally hurt; he also vowed to not be disrespectful to his teachers; and he swore to himself that he would tell the truth if he was caught breaking any rules. Sandusky is a fan of the 1994 film Forrest Gump, confiding to one of his victims that he identifies with the lead character. Sandusky signed off at least one of his letters to his victim as "Forrest Jer." Sandusky attended Washington High School, where he was a good student and standout athlete, playing baseball, basketball, and football. He was a leader on his junior high basketball team that went undefeated through the Western Pennsylvania Interscholastic Athletic League playoffs in his final season there.His classmates have described him as a studious "loner" who "never dated in high school" but was a popular and handsome athlete. Sandusky married Dorothy "Dottie" (née Gross) in 1966, and together they have six adopted children. Sandusky and his wife have also served as foster parents. One of Sandusky's sons, <mask>, was Director of Player Personnel for the Cleveland Browns from 2010 to 2014. Another son, E. J<mask>, is an assistant football coach at West Chester University. Sandusky described his family as "old fashioned", with Dottie being the leader. <mask>, adopted son and former foster child of Sandusky's, released a statement through his attorneys saying that Sandusky had sexually molested him as a child.<mask>'s statement was released on the day the jury began deliberations in the sex abuse trial against Sandusky. On February 13, 2017, Sandusky's adopted son Jeffrey (Jeff) was arrested and charged with sexual assault of a child and possession of child pornography, and entered a plea deal while awaiting trial in September 2017, with sentencing scheduled for December 2017. On December 8, 2017, he was given a sentence of three-and-a-half to six years in prison after "pleading guilty to pressuring a teenage girl to send him naked photos and asking her teen sister to perform a sex act." <mask> was a member of St. Paul's United Methodist Church in State College. Education and football career
Sandusky played for Rip Engle at Penn State, starting at defensive end from 1963 to 1965. He graduated first in his class with a B.S. in health in 1966 and physical education in 1970.Early coaching career
Sandusky served as a graduate assistant under Paterno at Penn State in 1966. He was the assistant basketball and track coach at Juniata College in 1967 and the offensive line coach at Boston University in 1968. Coaching career at Penn State
He returned to Penn State in 1969 and remained there as an assistant coach until his retirement at the end of the 1999 season. Sandusky served as defensive line coach in 1969, became linebacker coach in 1970, and was promoted to defensive coordinator in 1977, holding that position until his retirement. In his years as a linebacker coach and defensive coordinator, he coached many defensive squads, and Penn State gained a reputation for outstanding linebacker play, producing 10 first-team All-Americans at that position, and acquiring the nickname "Linebacker U". Jack Ham and LaVar Arrington were two of the noted pro football greats to emerge from his teams. Upon his retirement, Sandusky was awarded "both an unusual compensation package and a special designation of 'emeritus' rank that carried special privileges, including access to the university's recreational facilities."Spanier approved a lump-sum payment to Sandusky of $168,000. His final game coaching at Penn State was a notable game for Sandusky. Penn State faced Texas A&M in the 1999 Alamo Bowl in San Antonio, Texas. The Nittany Lions' defense shut out Texas A&M, 24–0, the only bowl game shutout victory for Penn State under Paterno. The Second Mile

After retirement, Sandusky hosted many summer football camps and was active in The Second Mile, a children's charity he founded in State College, Pennsylvania, in 1977. President George H. W. Bush praised the group as a "shining example" of charity work in a 1990 letter, one of that president's much-promoted "Thousand points of light" encouragements to volunteer community organizations. Citing Sandusky's work with The Second Mile charity to provide care for foster children, then U.S.Senator Rick Santorum honored Sandusky with an Angels in Adoption award in 2002. On November 15, 2011, the Congressional Coalition on Adoption Institute, a non-profit adoption awareness organization, rescinded its 2002 Angels in Adoption award to <mask> and <mask>. Santorum, then running for the Republican nomination for President, said he was "devastated" by the scandal. Former Eagles head coaches Dick Vermeil and Andy Reid, former Phillies owner Ruly Carpenter, Matt Millen from ESPN, actor Mark Wahlberg, Arnold Palmer, and football player Franco Harris, among others, served on the Honorary Board of Second Mile. During the time period that Sandusky was being investigated by the Office of the Attorney General, investigators served subpoenas on the Second Mile to get records of boys who had been through the program as well as Sandusky's travel and expense records. As it turned out, the records from 2000 to 2003 were missing. Record keepers later found files for one year, but the records for the other three years were never found.Child sex abuse scandal

Investigation and charges
An investigation was initiated by the Pennsylvania attorney general's office into sexual abuse allegations against Sandusky in 2008. The charges were initiated at Central Mountain High School, where a student made allegations of abuse against Sandusky. The investigation reached a new level of urgency when it became apparent that the allegations were not an isolated set of incidents, but that Sandusky had a strategy to abuse vulnerable boys. Through his Second Mile organization, Sandusky would first approach potential victims, typically boys without a father living at home, when they were 8–12 years old; subsequently, Sandusky employed classic child grooming strategies such as offering trips to football games or bestowing gifts, which would lead to incremental touching. This form of manipulation is generally the modus operandi of pedophiles as a ploy to build trust while invading personal boundaries—all part of instilling confusion, leading up to the sexual abuse. Eventually, Sandusky often initiated overtly sexual behavior in the locker room showers. "The testimony of one victim, who said he was forced to play with Sandusky's testicles and erect penis when he was 8 to 10 years old, particularly outraged investigators.'The poor kid was too young to even understand what an erect penis means,' one said." On November 4, 2011, a grand jury that had been convened in September 2009, or earlier, indicted Sandusky on 40 counts of sex crimes against young boys. The indictment came after a three-year investigation that explored allegations of Sandusky having inappropriate contact with an underage boy over the course of four years, beginning when the boy was ten years old. The boy's parents reported the incident to police in 2009. The grand jury identified eight boys who had been singled out for sexual advances or sexual assaults by Sandusky, taking place from 1994 through 2009. At least 20 of the incidents allegedly took place while Sandusky was still employed at Penn State. According to the first indictment, in 2002 assistant coach Mike McQueary, then a Penn State graduate assistant, said he walked in on Sandusky anally raping a 10-year-old boy.The next day, McQueary reported the incident to head coach Joe Paterno. (Later while testifying during the Sandusky trial, McQueary spoke about what he had relayed to Paterno: "I told him and I want to make sure I'm clear. I made sure he knew it was sexual and wrong. There was no doubt.") Paterno told McQueary at the time, "You did what you had to do. It is my job now to figure out what we want to do." At the Preliminary Hearing for Tim Curley and Gary Schultz, McQueary testified that Paterno was "shocked and saddened, kind of slumped back on his chair."He said that Paterno told him: "'I'm sorry you had to see that. It's terrible.' And he said, 'I need to think and tell some people about what you saw and I'll let you know what ... what we'll do next.'" Paterno then informed Penn State athletic director Tim Curley. At the Preliminary Hearing, McQueary also testified that he "believed" <mask> was having "some type of intercourse" with the boy. He said that this was based on "the positioning" of Sandusky and the boy, but that he never saw "insertion" or "penetration" and is not "100 percent sure" that intercourse was occurring. Curley and senior vice president for finance and business Gary Schultz (who oversaw the Penn State police department) called McQueary to a meeting a week and a half later.In McQueary's testimony he stated that during the meeting he relayed in "graphic detail" what he had witnessed in the locker room showers at the Lasch Building. At the Preliminary Hearing of Curley and Schultz, McQueary testified that he would have given Curley and Schultz a "rough idea" of the body positions of the individuals in the shower, and would have described the activity as "extremely sexual and I thought some kind of intercourse was going on." The indictment accused Curley and Schultz not only of failing to tell the police, but also of falsely telling the grand jury that McQueary never informed them of the alleged sexual activity. On November 5, 2011, Sandusky was arrested and charged with seven counts of involuntary deviate sexual intercourse, eight counts of corruption of minors, eight counts of endangering the welfare of a child, seven counts of indecent assault, and other offenses. The prosecution charged Curley and Schultz with perjury and failure to report suspected child abuse by Sandusky. On November 6, 2011, Penn State banned Sandusky from campus. His bail conditions did not include restrictions on his travel.In December 2011, Sandusky was charged with an additional 12 counts of sexual crimes against children. The grand jury's second presentment charged Sandusky with an additional count of involuntary deviate sexual intercourse and two additional counts of unlawful contact with a minor. The additional victims, known only as "Victim 9" and "Victim 10," were participants in Sandusky's youth program and were between the ages of 10 and 12 at the time of the sexual assaults. On December 7, 2011, Sandusky was arrested for a second time based on the additional sexual abuse charges. Sandusky was released on $250,000 bail and placed on monitored house arrest while he awaited trial. Sandusky chose to waive his preliminary hearing that took place in mid-December. Pre-trial interviews
On November 14, in a televised phone interview on NBC's Rock Center with Brian Williams, Sandusky admitted to correspondent Bob Costas to having showered with underage boys and touching their bodies, as he described it "without intent of sexual contact."Sandusky denied being a pedophile. The interview received substantial coverage in the media, particularly regarding the manner in which Sandusky answered Costas when asked if he is sexually attracted to young boys:

In the days following the interview, several potential victims contacted State College lawyer Andy Shubin to tell their stories, with one claiming Sandusky had abused him in the 1970s. In a taped interview with Jo Becker of The New York Times on December 3, 2011, Sandusky and his lawyer, Joe Amendola, attempted to clarify the remarks he made in the November 14 interview:

During the same interview, Sandusky responded to the initial 40 charges of sexual crimes against children:

Trial
The trial, for 52 charges of sexual crimes against children, started on June 11, 2012, at the Centre County Courthouse in Bellefonte, Pennsylvania. State Deputy Attorney General and former homicide prosecutor Joseph E. McGettigan III, led the prosecution team for the Commonwealth; defense attorney Joseph Amendola was Sandusky's lead attorney for the defense team; and Senior Judge John Cleland presided. Over the course of the trial that lasted eight days, jurors heard from eight witnesses who testified that Sandusky sexually abused them. Jurors also heard testimony about assaults committed against two other victims who were never identified. Of the eight males who gave testimony, each explained that they met Sandusky through The Second Mile organization; their individual accounts spanned from the mid-1990s until 2009.The witnesses testified to similar stories of being abused in the football locker room showers or in the basement of Sandusky's home. The first prosecution witness, identified in media reports as "Victim 4," described detailed accounts of many instances of sexual abuse, including unwanted oral and anal sex, by Sandusky while the witness was a participant in Sandusky's Second Mile charitable organization. According to "Victim 4," he was sexually abused by Sandusky as many as three times a week for three years, beginning when he was 13 years old. The witness further testified that when he attempted to distance himself from Sandusky, Sandusky offered the boy a contract for money to continue spending time with him. On the

masks:
Gerald Arthur Sandusky
Sandusky
Arthur Sandusky
Jerry Sandusk
Jon Sandusky
. Sandusky
Matt Sandusky
Matt Sandusky
Jerry Sandusky
Jerry
Dorothy Sandusky
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