Tag: society

Leftist and Corporate Pawns

I saw this advertisement on my social media feed this morning. It’s a great piece of race baiting and victimhood praising.

First of all, Procter & Gamble doesn’t give a rat’s behind about black people; they only care about profits. So, the question to ask is: What group of people is Procter & Gamble trying to appeal to with this advertisement/propaganda in order to sell more of their products? Blacks (especially women) who believe they’re living in some sort of dystopian nightmare (of which I’m sure there are a small few) where whites want to hunt them down and kill them? Or, white liberals with a guilt complex? I don’t know. I’m not an expert on these things.

Secondly, propaganda pieces like this advertisement do not help to fix racism; they only make it worse. Everyone thought that the election of Barak Obama would drive the last nail down in the coffin of racism. But instead, race relations in the States were worse at the end of Obama’s term than they were before. That’s because Obama himself pushed the same ideology that’s presented in this advertisement.

If I were a black man I would be very insulted by this advertisement. In fact, notice how there are no black fathers in the ad?

Hey blacks, all whites want to kill you! But the new Head & Shoulders will give you that wonderful shiny hair you’ve always wished for.

A Warning to the West

Following is an excerpt from a speech given by Alexander Solzhenitsyn in New York City in 1975….

July 9, 1975

Is it possible or impossible to transmit the experience of those who have suffered to those who have yet to suffer? Can one part of humanity learn from the bitter experience of another or can it not? Is it possible or impossible to warn someone of danger?

How many witnesses have been sent to the West in the last 60 years? How many waves of immigrants? How many millions of persons? They are all here. You meet them every day. You know who they are: if not by their spiritual disorientation, their grief, their melancholy, then you can distinguish them by their accents or their external appearance. Coming from different countries and without consulting with one another, they have brought to you exactly the same experience; they tell you exactly the same thing: they warn you of what is now taking place and what has taken place in the past. But the proud skyscrapers stand on, jut into the sky and say: It will never happen here. This will never come to us. It’s not possible here.

It can happen. It is possible. As a Russian proverb says: “When it happens to you, you’ll know it’s true.”

But do we really have to wait for the moment when the knife is at our throat? Couldn’t it be possible, ahead of time, to assess soberly the world-wide menace that threatens to swallow the whole world? I was swallowed myself. I have been in the dragon’s belly, in its red-hot innards. He wasn’t able to digest me. He threw me up. I have come to you as a witness to what it’s like there, in the dragon’s belly.

It’s an astonishing phenomenon that communism has been writing about itself in the most open way — in black and white — for 125 years, and even more openly, more candidly in the beginning. The Communist Manifesto, for instance, which everyone knows by name, and which almost no one ever takes the trouble to read, contains even more terrible things than what has actually been done. It’s perfectly amazing. The whole world can read, everyone is literate, but somehow no one wants to understand. Humanity acts as if it does not understand what Communism is, as if it does not want to understand, is not capable of understanding.

I think it isn’t only a question of the disguises which communism has assumed in the last decades. It’s rather that the essence of communism is quite beyond the limits of human understanding. It is hard to believe that people could actually plan such things and carry them out. And precisely because its essence is beyond comprehension, communism is so difficult to understand.

In my last address in Washington I spoke a great deal about the Soviet state system, how it was created and what it is today. But it’s perhaps more important to discuss with you the ideology that inspired the system, that created it, and that still governs it. It’s much more important to understand the essence of this ideology, and above all its legacy which hasn’t changed at all in 125 years. It hasn’t changed since the day it was born.

That Marxism is not a science is something which is entirely clear to intelligent people in the Soviet Union. One would feel awkward to refer to it as a science. Leaving aside the exact sciences, such as physics, mathematics, and the natural sciences, even the social sciences can predict an event — when, in what way, and how an event might occur. Communism has never made any such forecasts. It has never said where, when, and precisely what is going to happen. Nothing but declamations. Rhetoric to the effect that the world proletariat will overthrow the world bourgeoisie and the most happy and radiant society will then arise. The fantasies of Marx, Engels, and Lenin break off at this point, not one of them goes any further to describe what this society would be like. They simply said: the most radiant, most happy society. Everything for the sake of man.

~Excerpt taken from Warning to the West, by Alexander Solzhenitsyn. Farrar, Straus and Giroux, New York, 1976, pg 52-55

Seven Revolutions (Book Review)

7 revs

Seven Revolutions: How Christianity Changed the World and Can Change it Again was written by Mike Aquilina and James L. Papandrea.

It teaches an idea which I strongly agree with: that Christianity, since its beginnings, has changed the whole world for the better and continues to do so.

The authors focus on seven revolutions; seven ways in which Christianity rearranged the world in new and positive methods.

The first revolution is concerned with Human Dignity. Unwanted life, be it children, or slaves, or cripples, was thrown away in the ancient world, and no one thought much of it. It was the first Christians who condemned this behaviour and openly spoke out against abortion, child murder, gladiatorial violence, and the overall low view of “inconvenient” persons.

The second revolution, which builds on the first, is on Family. In contrast to the Roman culture, Christian homes had husbands and wives who loved each other, and children who were valued and cared for. The marriage was not just a contract, and the wife was not just the property of the husband (she was, but he was her property now too). Sex was seen in a new light as well: not just something for the physical pleasure of the man, but a sacred activity to both marriage partners. As one second century author wrote:

“They [Christians] marry, as everyone does; they beget children, but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all.” (Epistle to Diognetus, 5)

The third revolution addressed is that of Work, and how labour became holy. “Shoemakers, cleaners, weavers — these were the people who called themselves Christians. How could a religion made up of such lowly people be anything but contemptible?” (Page 80) Manual labour was despicable to the upper classes in the ancient world, and that type of work was best left to slaves. But Christians welcomed and treated as equal both manual labourers and slaves in relation to the upper class Christians. Manual labour is seen as holy in the Christian faith. God Himself worked with His hands in creating the world. How could a religion like this lead people to salvation when clearly the physical world is dirty and disgusting while the spiritual world is beautiful and pure?

The fourth was a revolution of Religion. Whereas the pagan religions of the past were more so contracts between patron (the god) and people and were seen as a patriotic duty, Christianity focuses on having an actual relationship with God and with fellow believers. A Christian, rather than trying to guess at what makes the gods happy, receives divine revelation which allows for a direct and intimate knowledge of God. And then there is the monotheistic/trinitarian nature of God: God is one, but He is three persons in relationship, and that relationship of love spills over into humanity causing Christians to not only love God, but also to love people. And don’t leave out the Christian view of morality — living a life which pleases God, not to earn salvation, but to live out the salvation already received.

Number five: a revolution of Community. The authors, perhaps unnecessarily, start this chapter with an overview of the Augustine/Pelagius controversy. Augustine believed in original sin and total depravity, while Pelagius believed in free will and humanity’s ability to live a perfect life. The Church (the Catholic Church) decided the truth was somewhere down the middle of those extremes — not all depends on God, and not all depends on us. Therefore we must work with God in His mission to “extend His love to others.” (page 137) The debate of free will vs. original sin still rages on in Protestant circles, but the point of the book is clear: “the revolution of the community is that God calls us to love our neighbour.” (Page 137) The focus here is on working with the poor, and the contrast of Christian charity (loving others for the sake of love) against pagan charity (doing good to others to be seen doing good). Christians are not to build up treasure in this world, but rather in heaven, and “the storehouses of heaven are the stomachs of the hungry.” (Page 141)

Next, a revolution in Death. This is a Catholic book, and while I don’t think it’s too Catholic for non-Catholic readers, this chapter on death does hold much of the theology, particularly concerning relics and patron saints. While I’m not Catholic myself, I do agree with the premise of this chapter, which has to do with resurrection and Christianity’s conquering of death itself. Death has no more sting and the horrors of death are nothing more than a temporary sadness. A new body and a new life await those who belong to Christ.

The final and seventh revolution is about the State and Religious Freedom. Again, being a  Catholic book, there is no mention of the Reformation’s contribution to the western world and to how individual liberty grew out of that movement influencing so much of western politics. The book mainly focuses on the influence of Constantine and his edict of religious tolerance. “By the time the Church was in a position to influence government in the fourth century, a Christian idea of government had emerged — that those who governed should be the protectors of those whom they govern. Leadership was not a right; it was a responsibility — one that included serving the ‘least’ of society. To govern was to be entrusted with something very valuable — human beings created in the image of God and the resources to sustain them. In other words, Christian leadership is a form of stewardship” (page 183). That’s good in theory, but fast forward 1000 years and the Church’s rule wasn’t doing so great. Much was corrected by the Reformation.

The final two chapters talk about how the Church can change the world again. Several “to-do” items are given for the Church:

  • Reject isolationism
  • Respect the value of every human life
  • Reject the culture of celebrity and humiliation as entertainment
  • Respect the humble, the labourer, and the poor
  • Reject the creation of a secular religion of the state
  • Respect religious freedom (freedom of religion, not from religion)
  • Reject a defeatist attitude
  • Respect your neighbours

All in all I thought it was a good book. I give it 3.5 out of five stars. I think the Catholic authors focused too much on ancient history, neglecting the huge changes made in the last 500 years. But, there is much to be learned from those ancient centuries as well so that we need not repeat the mistakes of the past.

“The seven revolutions of the Church can be broadly grouped into two categories: the protection of all human life, and the protection of each person’s dignity and freedom.” (Page 204)

“Just like the early Christians, we may find ourselves facing a choice between two kinds of sacrifice. We will either sacrifice our place of comfort within society to speak up for life and freedom, or we will sacrifice our convictions and accept the current definition of freedom (that is, absolute freedom of convenience for the individual, and freedom from having to be confronted with expressions of religious faith that may convict one of selfishness).” (Page 217)

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Jesus and Godel’s Theorem by Richard Bledsoe (Re-blog)

babel

Here is a thought provoking article written by Richard Bledsoe on Theopolis Institute….

Jesus and Godel’s Theorem

“Religion” is an attempt to create or build a tower with a top, or to build a temple that is self-contained. The story of The Tower of Babel in Genesis 11 is the story of mankind’s attempt to create a world that is self-contained and does not need God. All ancient pagan temples were renewed attempts to complete the Tower of Babel. These were termed “ziggurats,” and were viewed as connecting points, or umbilical cords between heaven and earth. Heaven and earth were in the ancient pagan cosmology, part of one eternal entity.

The Temple in Israel was purposely built with a similarity to the ancient ziggurat, and as an answer to the ziggurat. It was built on the top of a mountain, and was a “connecting” place to the God of Israel. But the God of Israel was not encompassed or contained within it, nor was His liberty compromised by it, as were pagan gods by their temples. Never-the-less, Israel was constantly tempted to believe that their temple was like the temples of the nations. The destruction of Shiloh, the capture of the Ark in Samuel’s time (1 Samuel 4), and the destruction of Solomon’s Temple (2 Chronicles 36:15-21) contradicted Israel’s constant temptation to “religion”. The theology of Steven Spielberg’s Raiders of the Lost Ark is quite accurate. The Nazis, like Israel at Shiloh, believed that possession of the Ark entailed possession and control of Jehovah. In this they were wrong.

Arend Theodoor van Leeuwen says that the destruction of Herod’s Temple in 70 A.D. was in principle the destruction of all temples. The last 20 centuries of Christian history have progressively undone one temple after another. But, Christians themselves are tempted to new temples. Byzantine was an attempt to recreate on a Christian basis, at least a partial “ontocratic” or self-contained church/state, to use van Leeuwen’s terminology. The Roman Catholic Church has constantly been tempted in this way, and Protestant sectarianism is guilty in these ways as well.

Hopefully, it is increasingly clear that there is no top to the towers of this world, as we saw demonstrated in the 20th century when we saw all of the great ideologies fall. This opens the door to nihilisms, but also makes more clear than ever that it is only the Sovereign Triune God who is the I Am that I Am, and I Will Be that I Will Be. Only He is self-contained.

The modern city, and indeed, the modern world as a “global village,” is a “tower without a top.” Religion is done for. Bonhoeffer glimpsed this possibility in what he termed a “religionless Christianity. The story of The Tower of Babel sets the theme for all of God’s redemptive work in history. Fallen man’s idolatrous desire is to make for himself a self-contained world of complete adequacy.

When Carl Sagan says, “The Cosmos is all there is, or all there ever will,” he is stating the sentiments of the builders of the Tower of Babel. For them, the upper emporium was the realm of the gods, but it was by human effort and construction, a reachable realm, and that was itself a part of one cosmos. As one moved up the tower to the realm of the gods, one’s own being could also be “divinized”. Man’s being was potentially divine, given the right techniques and methods, amongst which “tower construction” was foremost. But God frustrated them and left them off with an incomplete tower, a tower without a top.

Click here for full article (2400 more words)