Blog Posts

System Christians Render God and The Things That Are God's Unto the System

4/8/2021

To learn that one of the world's leading Bible scholars believes the hope of Easter involves rolling up your sleeves and joining the World Economic Forum to provide help where it is most needed was a real moment of clarity and confirmation for me.

The standard practice of labeling Christians as progressive, liberal, radical, conservative, traditional or whatever else has been rendered obsolete. As far as I'm concerned, the successful global totalitarian coup of 2020 has cleaved Christians into two distinct camps: System Christians and Non-System Christians.

Generally speaking, System Christians adhere to the fundamental necessity of the System in fulfilling and promoting the establishment of heaven on earth, which they believe to be Christianity's primary goal. The focus on this-worldliness tends to render the afterlife as little more than an afterthought in the minds of most System Christians.

System Christians aim to work within the institutional, organizational, and bureaucratic frameworks the System offers because they are convinced "good works" can only be achieved through such means.

System Christians believe the divine mission of Christianity is somehow wedded to the System and that Christianity possesses the power to transform the System into an earthly kingdom of God. System Christians yearn to secure a place at the global governing table of public-private partnership in order to help manifest this vision (presuming they honestly believe in the vision).

System Christians outsource their thinking entirely to the System and its latest flavor of leftism. Thus, any input they offer the System rarely, if ever, rises above the level of echoing or parroting the System's output; more specifically, the trending and topical talking points, platitudes, and plans surrounding issues such as climate change, anti-racism, equity/equality, reformed capitalism, mass migration, etc.

System Christians welcome and strive after titles, positions, and careers within the various branches of the System as well as ample opportunities to appear in media, participate in think tanks, sit as members in councils and institutes, and so on.

System Christians are drawn to and driven by altruistic impulses like the universal love of humanity and are often enamored by materialist, communistic ideologies. The universal love of humanity System Christians carry before them like a banner entails the near-universal tolerance of evil and sin - because judgmental is the one thing System Christians do not want to be perceived as, provided this does not pertain to anything opposed to the System, in which case System Christians will feel obliged to judge with extreme prejudice.

System Christians do not believe in "rendering unto Caesar the things that are Caeser's, and unto God the things that are God's". In their minds, it is far more lucrative and efficient to render God and the things that are God's unto the System.

That last line above sums up System Christian well. All System Christians put the System before God. For some, the System has become a god.

The big problem with System Christians is quite obvious - the System they follow is directly and purposively opposed to God.

Hence, when the Antichrist does emerge, it will likely be from within the folds of System Christianity.

The other side of Christianity is occupied by a presumably much smaller number of Non-System Christians, but I'll leave delving into that for another day.

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Transcend The Totalitarian Edict By The Virtue Of Living Dangerously

4/7/2021

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No one is safe until all are safe.

A week ago I suggested the saying above was the perfect slogan for our current totalitarian circumstances. Today, I'll go a step further and state that "no one is safe until all are safe" is more than a slogan, it's an edict - an official proclamation issued by the totalitarian authorities that have seized control of the material world.

The sheer brilliance of the edict lies in its incomprehensible absurdity. Despite deceivingly noble declarations to the contrary, no force can ever manifest conditions in which all are safe. Any knee jerk reactionaries that claim God could easily manifest such conditions on earth must immediately stop and ask themselves why He hasn't done so - to say nothing of why He refuses to do so.

The matter is quite simple; God did not create this world and agree to put us in it for us to be safe; He created this world and agreed to put us in it to grant us the opportunity to be saved.

Salvation is the only safety anyone can hope to find in this world; all other hopes of safety are misguided and delusional.

But think of the safety salvation offers!

Consider how it pales in comparison to any and all temporal offers of welfare, security, well-being, and protection. Now consider the nature of all current offers of welfare, security, well-being, and protection being extended to us. It doesn't take much imagination to understand that the edict of "none are safe until all are safe" is little more than a prison sentence. The price of the temporal safety being peddled by those aligned against God and creation is the eternal incarceration of your soul.

Replace no one is safe until all are safe with no one is saved until you are saved and you draw a little closer to the underlying reality and purpose of your mortal existence on earth.

Accept the gift of salvation and you will be eternally safe. Moreover, you will be temporally free to explore the virtue of living "dangerously" in this mortal life.

Freed from the false power of death, you can embark upon the "dangerous" divine-human spiritual path of answering the call of God.

No one is safe until all are safe is an entropic state of non-being. The apparent safety conceals a most grievous danger - spiritual death.

No one is saved until you are saved initiates a negentropic state of being. The apparent danger reveals a most precious safety - spiritual life.

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Reaction Times Is Back, But Synlogos Is Better

4/6/2021

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At the end of February, Bruce Charlton reported on the apparent end of the neoreaction/alt-right/dark enlightenment/conservative blog aggregator, Reaction Times.

I noticed the site had gone down on February 15 as well, but thought my inability to access it had something to do with my being in Hungary. Anyway, the site remained inaccessible for the better part of a month; for all intents and purposes, Reaction Times did appear to have shut down (or had been forced to shut down) permanently.

In his post, Dr. Charlton noted Reaction Times had not been a specifically a Christian aggregator, but it had featured a few prominent Christian blogs. Hence, from a Christian perspective, its sudden disappearance could only be viewed as a loss, despite everything.

Soon after Bruce Charlton reported on the apparent demise of Reaction Times, Sasha Melnik posted a comment on Notions in which he announced plans to launch a new blog aggregator to fill the void Reaction Times had left behind.

After a little experimenting, Sasha decided to skip the sagging alt-right content listed on Reaction Times and craft a specifically Christian blog aggregator instead featuring prominent bloggers such as Bruce Charlton, Vox Day, William Briggs, John C. Wright, and Roosh Valizadeh as well as lesser known Christian blogs such as From the Narrow Desert, No Longer Reading, and yes, yours truly.

Sasha named the aggregator Synlogos and employed the first verse from the Fourth Gospel as its subtitle. From a Christian perspective, Synlogos has proven to be a far more engaging and useful site than Reaction Times ever was.

So a big thank you to Sasha Melnik for his vision and continuing efforts!

Interestingly enough, just last week I accidentally discovered that Reaction Times was back up and running. The site's sudden reappearance is just as mysterious as its sudden disappearance six weeks ago was. As far as I can tell, it's back to business as usual over at Reaction Times, which is good.

Nevertheless, its temporary absence helped give rise to Synlogos, which is even better.

Note added: If you have not yet visited Synlogos, I strongly recommend you do. In a comment on Bruce Charlton's Notions on March 15, Sasha Melnik noted the reappearance of Reaction Times: "It appears neorxn.com is back up and running." To which Bruce Charlton replied, "Now that we have synlogos, thanks to you; neorxn has been superseded!"

My sentiments exactly.

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If This Is Your Idea Of Easter Hope in a Post-Birdemic World, You're Beyond All Hope

4/4/2021

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In the following, I present and comment upon some excerpts from a post called Easter Hope for a Post-Pandemic World by N.T Wright, which appeared under the subheading of "Leadership" on the Christianity Today site on April 2, 2021.

The purpose of my post here is to emphasize that any and all hope for Christianity in this time and place inevitably lies outside of the System. Any message of hope that makes the System the foundation of any potential new life, rebirth, regeneration, or renewal is not only a dead end, but is also seriously misguided, likely evil, and ultimately, utterly hopeless.

Emphasis added:

Easter is about something that happened, launching a new world, prior to any transforming effects on believers.

Notice the emphasis on new world.

You can’t explain the rise of Christianity historically unless you say that Jesus’ tomb really was empty and that his followers really did meet him alive again. The stories are strange; they are not what people might have made up from what they believed ahead of time. Thus, for instance, the risen Jesus, though identified by the mark of the nails and the spear, seemed somehow different. He was not instantly recognized. Paul grasps the point: what has happened at Easter is the launch of new creation. Jesus’ resurrection body was the first example of a new order of being: a heaven-and-earth reality. That’s what the old prophets had promised; that’s what the New Testament reaffirms.

Notice the shift here - the onus is placed on the importance of the worldly aspects of the new creation/heaven-and-earth reality, which is neatly tied in with the promises of the old prophets.

The point of new creation, after all, isn’t about ‘life after death’ in the normal sense. We are promised that when God creates the final new heavens and new earth all his people will be raised from the dead to share in it (after an interim period, about which the first Christians weren’t particularly interested). But the new creation launched at Easter was about the present this-worldly reality.

The point of new creation is all about "life after death", both metaphorically and literally. Anyway, as far as the author is concerned, Easter was about the present this-worldly reality. I imagine the author believes it still is.

So here’s the difference.

If you promise the post-pandemic world a ‘spiritual’ experience of Jesus here and now, or a heavenly life after death, most people will shrug their shoulders. That’s not going to help rebuild the economy. It won’t provide jobs for the millions now out of work. It will be cold comfort for those who have lost loved ones. We would be at the same place as Martha when Jesus challenged her about the resurrection (John 11:23-25): Yes, she says, I know my brother will rise at the last day. Jesus’ response is what we need to hear right now: “I am the resurrection and the life!” Resurrection isn’t just a long-distance, far-off hope. (Nor is it about “going to heaven”!) It is a person. And it – he – has come forward from God’s ultimate future to burst into the present with new life and new hope. That was, and is, the message the world needs.

He's right. Modern people will not react positively to any mention of Jesus and spiritually. So what's the solution? Don't mention it. Yeah, there's no point talking to modern people about anything spiritual because spiritual doesn't pay the bills or put food on the table. It also won't make anyone who lost a loved one feel any better. So what's the point? Much better to talk to modern people about improving the economy or other short-distance, nearby hopes. And forget heaven! Jesus was a person, and as person, he would have wanted a post-birdemic world in which people had jobs and a great economy.

Ever since the eighteenth century, the Western world has done its best to squash the rumour of Jesus’ resurrection. That’s hardly surprising. The gospel stories are about the climax of world history and the birth of God’s new creation. But the so-called Enlightenment believed that history reached its climax, not with Jesus, but with the European and American culture of the time, and that its own science, philosophy and democracy had produced the real new world. There cannot, after all, be two climaxes to history.

I can't disagree with his assessment of the spiritually destructive currents that have plagued the West since the eighteenth century; however, I wonder why he raises them here. I believe the only solution to the missed opportunity of the past two or three centuries is a shift in religious consciousness that would allow us to leave our increasingly regressive spiritual adolescence and fully embrace the freedom and responsibility of our much overdue spiritual adulthood. Somehow, I don't think the author has this is in mind when he rightly criticizes the catastrophe of the last three centuries. Let's see . . .

The church, tragically, has gone along for the ride. We decided to leave the practical work of new creation to the “secular” authorities and content ourselves with – guess what – cultivating personal experience and other-worldly hope. As Nietzsche saw, the church has offered a form of Platonism with someone called “Jesus” loosely attached. That’s a comfortable place to be. No secular empires are challenged in the making of that movie.

The church failed because it refused to acknowledge the shift in human consciousness that had occurred as potentially good. It regarded the large-scale abandonment of churches as wholly negative and could provide people nothing beyond its medieval repertoire of obedience and church authority. It could not join the practical work of new creation because it had nothing to offer - but it might have, if it had recognized the increased agency and freedom of man as something potentially good. Unfortunately, the practical work of creation freedom and agency made possible outside of the church ultimately failed as well. Instead of seeking the spiritual beyond the limits of the church, Christians increasingly turned to materialism and atheism.

But the church is supposed to be offering comfort to others, not seeking it for itself. The post-pandemic world needs the real Easter message: the message of a new creation which began when Jesus was raised from the dead. A new heaven-and-earth reality, energized by God’s powerful new breath surging through Jesus’ followers, turning them (to their own surprise, and in some cases alarm) into a multi-cultural, outward-facing community, determined to be the good news the world so obviously needed. Paul’s great vision in Ephesians was of God summing up everything in heaven and earth in the Messiah (1:10), a reality anticipated in the coming together of Jew and Gentile into a single family (2:11-22), sending a signal to the powers of the world that God is God and Jesus is Lord (3:1-13). When Paul said that we are “created in the Messiah for good works”, he didn’t mean “so that we could behave ourselves properly”, though that’s obviously implied too. “Good works” in Paul’s world meant people making a positive difference in their wider communities. The church has no business outsourcing its heaven-on-earth mission of hope to secular agencies. We should be upstaging them.

No mention of the church closures. No mention of our new global totalitarian reality, either. Anyway, again with the heaven-and-earth reality, now tied in with "good works." Is it just me, or does the author appear to building up to the old "our job is to make the world a better place" routine? Just think of all the fun stuff that happened in the twentieth century when people like the communists became hellbent on making a positive difference in their wider communities. So how does the author suggest the church upstage the secular authorities in terms of heaven-on-earth missions, which will inevitably be shrugged off by modern people if any mention of the spiritual is included?

Fortunately, this is already happening all over the place. The Holy Spirit is often way ahead of the church’s teaching and preaching. In my country, Christian groups have led the way in initiatives like food banks. The use of Cathedrals as vaccination centres (not, of course, as an alternative to worship, but as its natural outflow) has sent a powerful signal: the church is there for the healing of the community. Again and again the church in practice has been what St Paul said it should be: people of prayer and hope at the places where the world is in pain.

So, the upstaging of the secular heaven-on-earth mission will occur via food banks (sorry, though charitable and noble, I cannot conceive of anything more mundane or threadbare) and the use of Cathedrals as vaccination centers (hey, at least they're using them for something)!

Is it just me, or is there really no upstaging at all there? I mean, food banks? Okay, you've got the earthly bread thing covered. Vaccination centers? Isn't that just sharing the stage with the totalitarian secular power's earthly heaven-on-earth missions? Whatever, just make sure its multicultural and outward looking, you know . . . exactly the same as the what the System espouses. I get the sense the author is building up to a "we have to work together with the unmentioned and unnamed global totalitarian overlords in order to do any good works" argument.

But this cheerful, outward-facing life is easily blown off course, or diverted into the wrong channels. To avoid that, the real resurrection message needs to be grasped, preached and lived. The world changed when Jesus of Nazareth came out of the tomb on Easter morning. It takes precisely the same faith to believe that truth as it takes to roll up your sleeves and go to where help is most needed – from the soup kitchen in the below-the-tracks parish, all the way to the World Economic Forum.

And there it is. Roll up your sleeves and go to where the help is most needed - within the various tentacles of the totalitarian System itself - because that is what Jesus would have done and that's what Jesus wants us to do. That's why he came out of the tomb!

Heck, why not go all the way to the World Economic Forum and help them implement their destined-to-fail Great Reset and support their other totalitarian endeavors like global anti-racism, the ushering in of the Fourth Industrial Revolution, and saving the world from dreaded climate change, which have all shifted into hyper-drive since the outbreak of the birdemic roughly one year ago?

After all, the Easter stories in the gospels do not end up with people saying, “He lives within my heart”. Nor do people say, in those first stories, “Ah, that’s all right, so we can go to heaven after all.” They end up with people saying “Jesus is raised – therefore new creation has begun, and we have a job to do.”

And the fortification of our new totalitarian System is the new creation we all need to work on, and my job is to willingly, consciously, and actively turn my back on Christ and heaven and get to work helping the totalitarian System be an even better totalitarian System! I don't have to think about it at all! I can outsource my thinking and every other aspect of my mortal life to the System. Yea, me!

There is a straight line from the heaven-on-earth reality of Jesus’ resurrection to the heaven-on-earth vocation of his followers. By his Spirit, we can be the difference the world needs. We can make the difference the world needs.

I can't comment anymore. This is more than blasphemy - it's a spiritual death sentence.

Anyone who willingly, actively, and consciously partakes in anything resembling this kind of vision of hope is beyond all hope.

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The Point of The Resurrection After Things Have Come to a Point

4/4/2021

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The year 2020 was about things coming to a point. The gray area separating those who are aligned with God and Creation and those who are aligned against God and Creation faded and quickly disappeared.

The veil lifted; the fog cleared; the white noise ceased.

The System revealed itself to be inherently evil; more specifically, purposively opposed to God and Creation. This made good and evil more easily discernible and prompted choices that have become increasingly unavoidable.

For Easter last year I wrote I post in which I explored the significance of the Lazarus story within Fyodor’s Dostoevsky’s Crime and Punishment. During the writing of that post, the world was a mere month or two into the global coup spawned by the birdemic. In the time that has passed since, the coup has solidified into the global totalitarianism under which we all currently live.

The inspiration behind last year’s Easter post stemmed from the intuition that spiritual rebirth was the only way effective means through which the deadening effects of the totalitarian takeover could be countered.

Actual physical resistance – if it could be raised at all – would only prove meaningful if it originated from a position of resurrection – in other words, many aspects of ourselves have to die in order to create the conditions needed for a rebirth and regeneration of mortal life through spirit.

If things “coming to a point” was indeed the point of 2020, then the point of anything afterwards must involve resurrecting from the point of 2020.

This must involve some semblance of death – the ability to put down any and all false assumptions, beliefs, habits, preoccupations, actions and thoughts we harbor.

It must also involve deep repentance of any and all false assumptions, beliefs, habits, preoccupations, actions, and thoughts we are unable to put down.

Without this, we cannot hope to emerge reborn and revitalized; we cannot hope to ever really create or do or think from a genuinely creative perspective.

The 2020 point was mostly about the external revealing itself to us and the world; the resurrection point of 2021 must be about the internal revealing itself to us and the world against the backdrop of the external revelations of things having come to a point.

And the bulk of this inner revealing must involve repentance and belief – amazing amounts of repentance and belief. Within this framework, repentance provides the necessary freedom from, while belief provides the crucial freedom for.

Resurrection from the point of 2020 must involve a conscious shift in thinking leading to a conscious shift in being - a conscious shift in thinking that exists outside of and is not dependent on the System.

Without this inner transformation, without this focus on repentance and belief, we will not be able to free ourselves from the increasingly deadening world of the System the totalitarians have imposed upon us. We will not be able to write the new story resurrection inspires. As I noted last Easter:

The crucifixion and resurrection of Christ is the beginning of that new story; of that gradual renewal and regeneration of man. But the renewal and regeneration can only occur if we believe in Jesus; if we believe on Jesus; if we wholeheartedly believe in the promise He demonstrated and offers to us all.

If we believe in Christ and the Resurrection, we will pass from one world into another and begin our initiation into a new unknown life. If we refuse to believe in Christ, if we knowingly and willfully turn our backs on the promise Christ offers, we will remain trapped in the nightmare world of theory; a world in which we cannot become Creators but will diminished into being nothing but destroyers.

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Gregorian Chant for Good Friday

4/2/2021

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Evangelium Passionis et mortis Domini: Passio Domini:

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Good Friday: Syriac Sacral Music

4/2/2021

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Courtesty of Abeer Nehme:

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Archetypes and Symbols Won't Save You

4/1/2021

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Some atheists, non-Christians, and lapsed Christians who find themselves suddenly and inexplicably drawn or re-drawn to the faith take what I would term a Joseph Campbell approach to Christianity.

Intrigued by the philosophical and intellectual aspects of the religion, they explore the Gospels and other parts of the Bible from a mostly mythical perspective and then proceed to sift their impressions through Jungian archetypes, various theological works, symbology, and the cultural boundaries of other religions in a manner much akin to a university comparative literature class.

They become intrigued and obsessed by the deeper meanings inherent in Christianity and spend hours contemplating the implications of aspects like the logos.

Nevertheless, it is important to note that this mostly intellectual approach to Christianity can lead to belief in Christianity but it does not - in and of itself - equal belief in Christianity; and when it comes to Christianity, everything begins and ends with belief.

No amount of knowledge about Christianity can substitute for belief in Christianity. And belief in Christianity centers upon believing on Jesus and His offer of salvation.

Thus, non-belief in Christ and His offer of everlasting life renders all sociological, psychological, historical, philosophical, symbolic or other form of knowledge moot, regardless of how lucid, engaging, and thorough such knowledge may be.

As is the case with everything in life, motivation is key.

The world is awash in information, and yes, some of this information even focuses on Christianity, but people who write and speak extensively about various aspects of the religion in this time and place but do not really believe in and will likely never really believe in the subject matter of which they write or speak are certainly doing more harm than good in this time and place.

Contrary to what many claim, believing in Christianity and its "deeper" philosophical and metaphysical meanings does not have to be difficult.

All it requires is a willing and freely chosen belief in Jesus and His promise of salvation. After that, everything you need to know will reveal itself to you, provided your belief on Jesus is motivated by love, honesty, and an open heart.

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There's Nothing Good About "The Common Good" Today

3/31/2021

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Among the greatest victories leftism scored over Christianity before becoming the undisputed ruling political, social, and cultural force in the Western world was the hijacking and inversion of the Thomistic concept of the "the common good", which served as the foundation for Catholic social teaching and influenced the social teachings of other Christian denominations for centuries.

In a nutshell, Aquinas defined the common good as something that could be shared by all within a community without the good itself being diminished in any way. The purpose of the common good was to allow people to live a life of virtue that would lead to an increasing understanding and love of God. The purpose of law and government was to manifest the physical, social, and cultural conditions to make the living of virtuous lives and the union with God possible.

Though the Thomistic conception of the common good had its flaws and shortcomings, it was good in the sense that it did not seek to subordinate the spiritual to the material, but, rather, to organize the material world in a way that served to help individuals within communities attain salvation. Organizing the material world to mitigate temporal suffering and increase temporal joy was only justifiable if it maintained or increased the salvation of souls.

Traditional Christian social concepts like the common good were ordered around Divine love, which included the love of God, love of the self, and love of one's neighbor. The love within the Thomistic common good was directed at the divine essence of man; it was directed at concrete people and at certain spiritually valuable acts. Traditional definitions of the common good did not strive to create heaven on earth, but to create an earth that was more aligned with heaven, thereby increasing the potential for salvation.

This alignment of the material with the spiritual grew corrupted over time and went askew when human consciousness attained a level of spiritual autonomy. As freedom and agency increased, people began to reject the rigid Thomistic conceptualization of the common good and began subordinating the spiritual to the material.

In the early modern period, organizing the material world to mitigate temporal suffering and increase worldly joy became equated with salvation. Early charities and charitable work to help the poor and the sick beyond the scope churches contained a great deal of good and was still largely motivated by Christian virtues.

However, as these charitable activities expanded to include general notions of societal welfare and rights, they moved further away from their Divine origins and became more abstract in nature. For example, the Enlightenment emphasis on universal equality inspired abstractions such as the universal love of mankind.

Soon, material considerations usurped spiritual considerations altogether. Eventually, the universal love of humanity as a limited, earthly being eclipsed the Divine love of humanity as an unlimited, spiritual being. This quickly gave rise to the polemical social forces of leftism and its perpetual protests against Divine love.

Since modern interpretations of the common good rejected salvation altogether and were wholly aligned with material and humanitarian concerns, it set about attempting to create the very thing the Thomistic conception of the common good understood to be evil - heaven on earth. The results of these endeavors, culminating in an interpretation of the common good espoused by Marx, Engels, and twentieth-century communism, speak for themselves.

With the collapse of communism in Europe and the Soviet Union, the rallying cry for the common good became a mostly detached and passive feeling. Managing general welfare was left mostly to impersonal bureaucracies while individuals were encouraged to pursue mostly private goods. The pursuit of private goods was viewed as beneficial to the common good, particularly if private goods cohered with evolving global materialist interpretations of the common good, which had evolved into largely incomprehensible, incoherent, and contradictory abstractions of the grossest kind.

Throughout all of this, Christians succumbed to many false and evil interpretations of the common good; partly because the false and evil interpretations mimicked and inverted authentic interpretations of the common good as a spiritual movement and activity; and partly because Christians had lost all sense of the common good as a primarily spiritual movement and activity.

Though in itself good, the Thomistic vision of the common good faded as the consciousness of Westerners evolved toward freedom, self-determination, and agency. This evolved consciousness expanded general material welfare in a way traditional social teachings of the common good could not. At the same time, this expansion of material welfare uprooted the common good from its spiritual foundations and inverted it a means for worldly power.

From the perspective of consciousness, Westerners should have learned from these developments. They should have understood that purely materialist interpretations of the common good were inherently evil; and that these materialist interpretations could only be made good again if they were re-rooted in the Divine. This should have led to new understanding of the common good that included yet, at the same time, transcended traditional Christian social teachings.

None of this occurred. As a result, the Global Establishment and its System now have a monopoly on the common good in this time and place. This means that serious Christians must abandon all interest in the common good in this time and place.

To subscribe to or adhere to any aspect of the Global Establishment's vision of the common good is to subscribe to or adhere to opposition against God and Creation.

The common good the Global Establishment advertises is a complete inversion of the Thomistic idea of the common good. Not only does it aim to subordinate the material to the spiritual, it is also working to subordinate some aspects of the material against other aspects of the material. Within this paradigm, the world itself is valued more than the humans who inhabit it. In this sense, the Establishment's view of the common good is also anti-human - not just in the divine sense, but in the purely material sense as well.

The Establishment is currently organizing the world to condemn individuals an anti-spiritual life of decreased material welfare culminating in self-chosen damnation, all in the name of the common good. The Establishment is no longer interested in organizing the material world to mitigate temporal suffering and increase temporal joy in order to maintain or increase the damnation of souls - it seeks the mass damnation of souls through exacerbated temporal suffering and temporal joylessness.

The totalitarian forces that now rule the world under its banner of the common good is working to create conditions in which positive spiritual acts and movements become impossible, even at the level of individuals.

The only way forward for serious Christians is to return to an authentic vision of Christian love and the common good that focuses on the concrete and personal and rejects all abstract considerations of what is owed to collective totality.

This love begins with the love of the Divine - that is, the love for God and Creation - and encompasses a love of the self as a part of divine creation. From this divine self love, Christians can extend love to the neighbor - to the divine essence in actual, personal beings with whom they can form authentic spiritual relationships, with whom they can establish commonality and communion. Above all else, the core of this love is the maximization of soul salvation.

That is the only common good Christians should adhere to or consider in this time and place.

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The Perfect Slogan For Our New Totalitarian World

3/30/2021

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None are safe until all are safe.

Perfect!

The slogan has been uttered by many UN and WHO apparatchiks over the past year and has been drifting around the Internet ever since, but when I came across it again in this recently published WEF article explaining the logistics required to peck every single person on the planet - not just now during the birdemic, but annually and into perpetuity - it just hit me: Hey, that's the perfect slogan!

The great thing about "none are safe until all are safe" is its inherent impossibility. It's a corporate/government totalitarian technocrat's wildest dream come true!

Be nice! Get pecked!

Note added: The term "global public-private partnership", which is getting rather trendy as of late, should henceforth be considered a code word for "global totalitarianism".

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