Judeo-Christian postAmerica
Preface .
​
This essay is a manifesto of sorts, addressed to Christendom in America, which argues .
for the material legacy of the Jewish People and the Land of Israel in the ongoing .
redemptive activity of the God of the Bible. .
There are profoundly different ways of thinking and speaking about the world around us. .
We do not all think alike (even when we're thinking together); and we do not all speak .
alike (even when we're speaking the same language). Writers use the same words for .
prose and for poetry, but most of the commonality ends there (though good prose can .
be poetic, and good poetry can be prosaic). Biblical Hebrew exhibits a different way .
of thinking than the way in which we tend to think; our way of thinking is derived from .
the ancient Greeks. Most of Christendom reads the Bible with a Greco-Christian .
mind. Yet even the Greek writings of the New Covenant Scriptures were written in .
"Hebraic-Greek", by men who thought with Jewish minds. But most Christians don't .
think so; and many of us, vehemently not so. It is inconceivable to the natural minds .
of such believers that there could actually exist such an unlike-mindedness to that of .
their own. This manifesto will be ill-received in Greco-Christian America, not just for .
what it says, but for the way it says it. Nonetheless, earthly realities are about to put .
to the test the spiritual-mindedness of those who call themselves, "Christians". We .
shall soon see in the light of day who it is who speaks as a deceiver. And we shall .
soon hear in the dark of night who it is who comes as a thief. .
The visual arts constitute an entirely different way of communicating that is foreign to .
many, if not most, non-artists---who communicate mostly with words. Even art that .
they think they understand is not necessarily what they think it is. Because (whether .
or not they realize it) they must translate into their "native tongue" what they think .
they see in order to "see" it. Whether the translation is crude or whether it's good, .
it's still a matter of what's "lost in translation". The best translations are produced .
by those who speak the mother tongue of that which is to be translated. Some .
artists are good interpreters. Some interpreters of art don't speak it as their mother .
tongue. Some works of art translate easier into other languages; but any translation .
is still a translation---not the original. .
Hebraic thought and the visual arts share something in common that is essentially .
vital to both---juxtaposition---placing one thing next to another. There is meaning to .
be found in the sculptural juxtaposition of concrete and steel, for example, or in the .
painterly juxtaposition of one color with another. Of course it's the way that one .
juxtaposes things that is most important, rather than just the act of juxtaposition .
itself. (The failure to respect such distinctions commonly ends in the self-absorbed .
and self-referential perversities that are so frequently found, for example, within the .
world of "Art for art's sake".).
​
The juxtaposition of discrete (i.e. "separate" or "distinct") things in Jewish thought is .
sometimes called, "block logic". This sort of thing can be incongruous to the Greek .
mind---insomuch as seemingly disparate elements are presented together---as if .
they were coherent---while at the same time lacking some kind of logical continuum .
to join them together. But block logic is not illogic. Rather, by way of analogy .
Hebraic logic is to our world of Greek thought what the field of discrete .
mathematics is to the world of continuous mathematics. .
Each page of "Judeo-Christian Post-America" is a discrete composition and is juxtaposed .
to the page which follows it. Some of the juxtapositions may seem incongruous. .
If any particular page begins to become too inscrutable, the reader is encouraged to .
leave it and move on. .
Words and sentences that are bookended with :colons: are quotations from Scripture. .
The essay is divided into four parts: pages 1-7 (introduction); page 8 (transition); six .
pages from 9-14 inclusive (Israel); and six pages from 15-20 inclusive (Christians). .
Judeo-Christian Post-America
Nisan-Iyyar,5770/March-April,2010
Rarely do youth acquire wisdom because they are wise;
most earn it the hard way---as the wages of foolishness.
In its youth our republic was possessed of wise men and
women whose labors enabled our nation to gain a measure
of wisdom, if even the hard way. Yet we've wasted what
our patrons gave to us; and have nothing to show for it.
The two-page essay, "America", is intended as a history
of how and why the United States came into existence as
a nation-state. It's focused on a few esoteric aspects
of our nation's past, present, and future. Insomuch as
it's abstract, it provides us with scant practical help.
But if the things that are described there are actually
historical, then where does that leave us? What are we
to do? This writer is not a wise man, and he is hardly
a prophet. But the Spirit of the God of Jacob has come
upon me and He's given this word to me to speak as best
as I am able. What am I supposed to do? Please listen.
We were, once upon a time, a nation-state of Christians,
but we have never been a Christian nation-state, per se.
Why this should be so difficult to acknowledge for many
of us Christians here in America is telling. It almost
seems un-Christian, or un-American, or both, to believe
that America was never a Christian nation. But this is
the hard truth of our history: It was within the wisdom
of our Founding Fathers to incorporate a declaration of
the gospel of Jesus Christ into our Constitution, while
at the same time ensuring that any kind of formal State
Religion, with all of its attendant evils, would not be
permitted under that same Constitution. The choice was
deliberate, if not unanimous. One can only wonder---if
we had been given such a constitution, might its checks
and balances have actually had an enduring influence on
our republic? As it is, our Constitution documents only
our living folly, and nothing more. America :eats, and
wipes her mouth, and says, "I have done no wrong":. We
have no one to blame but ourselves; our nation did not
become us, but rather, we became our nation. And there
is nothing that we can do that will reverse the changes
that our nation, and our world, have undergone. We can
only repent.
Repentance---to change one's direction---is no small
thing. Belief itself depends upon the direction of our
lives. Your heart cannot believe in the God of Abraham
and Isaac and Jacob, if your back is turned to Him. So
before we can believe we must repent; and repentance is
a mystery---no less a gift from God than faith. We can
repent---only because God calls us to do it. We can do
what God calls us to do---through His Word to us we can
do what is not otherwise in us to do. We can persevere.
We can keep the commandments of God. And our lives and
our deaths can testify to the saving power of the blood
of Jesus of Nazareth---actual blood---from actual flesh.
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The liberty to choose the way in which we would live
our lives has diminished progressively, in near inverse
proportion, to the degree that libertinism has expanded.
The libertine---whether as an individual or as a nation---
squanders the hard earned liberty of the family fortune---
spending what should be invested, as if the inheritance
were an eternal birthright without beginning or without
end. Liberty is to freedom what capital is to money or
what wealth is to commerce. The libertine doesn't know,
or doesn't believe, that the one thing finds its origin
in the other---that freedom finds its origin in liberty---
and never the other way around. The libertine does not
understand that money and commerce find their origin in
capital and wealth---never the other way around. There
is no such thing as money without capital; and there is
no such thing as freedom without liberty. And there is
no such thing as truth without the Creator from Whom it
originates. But the libertine asks rhetorically, "What
is truth?" His eyelids voice pleasure as he gazes upon
goodness and imagines its undoing. He calls evil, good.
The days are coming when our choices will be largely
decided for us by others, and it won't be a question of
how we should live our lives as Christians in the U.S.A.,
but rather the question will be: What are we able to do
with what little we have left? May we show hospitality
to each other, and even to strangers among us, in those
days. And if it's fitting in those days, how much more
so today. It's too late to "take back our America"; we
can't take back what is spent; but we can treasure what
is left. And we can give from ourselves whatever is in
us to give. May we be willing to give to our nation in
equal measure to what it takes from us; but may we give
the things that tyranny can never take; and may we show
the world that the God of Israel is the true and living
God not just in Israel but in all the heavens and earth.
But having decided to govern ourselves how can we yield
our Bibles? Shall we eschew self-government as unclean?
Should we recuse ourselves from the electorate as if we
were a judge with a conflict of interest? We vote with
every choice we make, whether we realize it or not; and
if the electorate tires of voting for the lesser of two
evils it is because they have voted so many times in so
many ways in so many places, in private, for the lesser
of two evils. If we don't like the choices on a ballot,
where were we when the decisions were being made? What
will we say to our Master? "We knew You to be a gentle
man, not reaping where You didn't sow and not gathering
where You didn't scatter seed. So we elected to render
these talents that You gave us, back unto You."? Where
are the fields that are ripe for harvest? Have we made
parking lots out of them and stored the harvest in mega
churches? The macro church has need of great and small.
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We may find accord in a coalition or a collaboration;
but we will come together; or else we will quickly come
apart---both small and great---in the onslaught forming
against us. We are hated for our mega churches, and we
are hated for our house churches. There is little that
we can do or not do, no socio-political act of omission
or commission, that will not be an affront to the sense
of rightness of the libertine. We are hated for what we
say and for what we won't say. We're hated for what we
do and for what we will not do. Fools hate wisdom; and
truth will never assuage the indignation of lawlessness.
Those who despise our ways have yet to fully realize
how much they hate us; but when their low-grade disdain
coalesces at last into a feverish rage we must be ready
to love them in a mature and disciplined way. Or do we
not want them to be changed by God even as we have been
changed? Or have we been changed into those who do not
love their enemies? And if we love our enemies why can
we not, as Christians, love each other at least as well
as we love our enemies? If nothing else we should love
each other as if we were enemies---if only for the sake
of those who wouldn't otherwise hear and see the living
gospel. We are kinder to a stranger than to each other.
Yet insomuch as we must rightly divide the Bible, we
must also divide the word, "Christian". The harvest is
a time for threshing; and the chaff will blow away when
the wind separates what the fingers of a man cannot. I
for one, cannot separate tares from wheat or grain from
chaff. But I for one, am willing to walk for two miles
to wade through two fields of weeds---looking for a few
stalks of wheat that stand alone. The many and the one;
the last and the first---these are the ways of the Lord
of the harvest. As Christians organize themselves into
various denominations they emphasize certain aspects of
the kingdom of God. That some denominations may become
fields of tares almost entirely is not as objectionable
a thing as that some Christians won't submit themselves
to any church and some churches won't submit themselves
to any denomination. If I consider some self-described
'Christian' to be an enemy then he might very well have
a problem with me, even though I might love him rightly.
If he considers me to be 'a so-called Christian' then I
might very well have a problem with him, even though he
might love me rightly. But if we are enemies by mutual
agreement, then it might be best if we divide ourselves
accordingly. Yet even then we are no less commanded to
love one another. Let it be for the sake of the gospel.
How shall we marshal our numbers? What calculations
should we make? How can we multiply? or divide? or add?
or subtract? How shall we balance complex inequalities?
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One who is wise in his own estimation is the sibling
to one who is a judge in his own estimation. If we say
we are wise our words condemn us; but if we act without
judgment our deeds condemn us. To exercise judgment is
to learn self-correction; but a fool shouts, "Judge Not!"
while reserving to himself alone all rights of judgment.
We must exercise judgment, not as self-appointed judges,
but with righteous judgment, according to the authority
which is vested in God's word, if we are to be properly
self-correcting. But if we can't learn self-correction
as a coalition of believers then our efforts will prove
to have been vain and foolish in our end. We cannot be
both right and righteous---to cling to one is to refuse
the other. No one is right but God. And no one can be
righteous except one who dwells in the righteousness of
God. And no one can know righteousness without the Law.
In matters of judgment we would do well to determine
five things as best as we are able in accordance to the
Scriptures: Always. Almost always. Sometimes. Almost
never. Never. The first and the last should determine
the things wherein we cannot compromise; and the middle
three should determine the things wherein we might find
ways to collaborate with those who hold Judeo-Christian
values. The things men call, "Judeo-Christian", though
not redemptive, can nonetheless conserve to some degree
what God has done in history; and retard to some degree
what men will try to make of it eventually. It is true
that values in and of themselves are nothing but a door
through which some are let in while others are kept out.
Judeo-Christian values are a gate through which nations
have come into greatness and through which nations will
go out to destruction. If our nation could be given to
tarry just a while longer before taking her leave, then
perhaps a few more stragglers might have an opportunity
instead to enter the kingdom of God, before those gates
finally close. Only foolish and wicked men collaborate
with their enemies, but accord between three friends is
not easily broken. And the three friends laugh together.
For us who are called, "Christians", there can be no
such thing as "Judeo-Christian" anything apart from our
canon of God's written word---what men call, "The Bible":
The collection of seventy books (if one counts the book
of Psalms as five books rather than one) which men have
come to understand as the Word of God through the words
of men, in history. Those who have the Spirit of Jesus
perceive these books---by a faith that is not their own,
but from God, through the historicity and the authority
of the text itself---to be inerrant in their origin and
all sufficient in their present state for our faith and
practice. Let the heathen rage---in this we must never
compromise. We maintain Scripture's absolute authority.
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There is nothing more certain than Scripture. Though
every man be found corrupt, yet the word of God is true
and will never fail us. These are excellent assertions;
but they require no exertion on our part to assert them.
To what end do men study Scripture? We can never study
Scripture enough to be persuaded by study, or Scripture,
to act upon it. You don't need to learn Koine Greek in
order to grasp a translation that says, "Do what I tell
you to do." You don't need to go and buy a Study Bible
in order to understand how to understand it. Go and do.
Talk is cheap and good intentions are even cheaper. We
must do Scripture. You will grasp it only if you do it.
We should study the Bible after we have practiced it.
An unseasoned youth who goes off to a seminary to learn
to do the Word will likely be taught to undo it instead---
through the vain sophistries of those who profess to be
wise. If the sheep that wander off to places of higher
learning were only sheared, then perhaps the graduation
robes that they don would mean something. As it is too
many of them find out too late that such places are too
often the lair of self-deceived liars who sheepskin the
walls of their studies with trophies. We must never go
alone to places where wolves run in packs---even though
we think it's safe enough. We are all like sheep. But
some of us have been destined to serve God as shepherds.
A young shepherd boy's father will watch over his child
as he learns how to tend to the flock; and he won't let
him take the sheep out into the fields until he's ready
to handle the job. And when the time comes to send him
to the high pastures, he will make certain that trusted
and mature shepherds will also be there, watching their
sheep. The shepherd's heart is for his sheep. But his
father's heart is for him. What would his father do if
his son should be mistreated? How often do we mistreat
our shepherds? What I myself have done to the shepherd
that God placed over me was and is utterly irredeemable.
So I must say this to my everlasting shame in this life:
No kinder and more patient lover of God's righteousness
and justice have I yet to find in these forty-eight-odd
years of my existence; and yet my shepherd bears in his
flesh the scars of wounds that are unforgivably painful:
the wounds of an unfaithful friend---more grievous than
the wounds of any enemy. How he long ago forgave me is
as amazing to me as Simon Peter's amazement at our Lord,
when He forgave him the unforgiveable. I'm no shepherd.
I was born a wild dog but God destined me to be a sheep
dog. I sleep lightly in the day and I sample the night
air for the scent of a wolf. My teeth are ready to use;
and I am ready, and quite willing, to die to protect my
master's sheep. We gentiles are all like dogs; but not
all of us Christians are able to accept it. Yet a goat
is no better than a dog. And the Jews are stiff-necked.
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So get over it. If you were born a Jew you will die
a Jew, and whether you call yourself a Christian or are
called a "so-called, 'Messianic Jew'", you can't change
what G-d made you. Though not unheard of, a Jew who is
destined by G-d to live among the Christians is as rare
as the goy who is destined by G-d to be a Jew-by-choice.
Your Shachrit service ends, and so begins, with the cry
of "Hashiveinu". For the sake of all of us who believe
that Torah is for the Jew first, return to your calling,
and help the world to uphold and renew the distinctions
of G-d's creation. Sanity is the shalom that reigns in
a world of pristine clarity and true definition. Serve
G-d as He has called you, for the sake of peace. Go to
your people and find for yourself a rabbi of G-d's word.
Look for a rabbi who is flawed. Because unhidden flaws
are evidence of a true humanity and humility and beauty.
G-d's creation is unspeakably beautiful---even given
all the many flaws that have beset it in its fallenness.
As long as our breath continues on this earth our world
will be a breathtakingly poignant place. Even so. To life!
To love. To the new growth, and to the dew that shimmers
on the grass in the morning light. To the evening wind
that settles softly all around us, with the setting sun,
after a warm and gusty autumn day. To our Creator, and
Redeemer, Who makes all things new---even now---and for
all eternity---for all who love Him more than life itself.
He can make your life new to you, even now, if you will
turn to Him with all your heart, and with all your soul,
and with all your strength. Today is the day. It will
always be the day---of renewal and regeneration---for all
who will simply turn to the G-d of Israel, and call out
to Him in the name of Yeshua the Mashiach of Yisrael and
the L-rd of all Creation. Mi chamocha, b'aylim Adonai?
Who is like You, O L-rd, among the gods? This is music.
This is the song of Moshe and of the children of Yisrael.
The mystery of lawlessness is pervasive in its power
throughout this Universe; but the Creator created a new
people in the earth. He called them, "Israel". And He
gave them the Eretz called, "Israel"; and the Law which
has overcome all lawlessness, both now and forever. It
is a Torah which will never pass away; and a land which
will never be surrendered; and a people who will not be
uprooted ever again. The time of Jacob's troubles will
soon be upon him; but his G-d will deliver him from all
his sorrows. And never again will the sound of weeping
be heard in Zion. Who among the nations will speak out
for Jacob? Who among us will take his stand with Israel?
Even though the man of lawlessness himself may kiss him
on the cheek, should we then forsake him to his enemies
as well? May it never be so! Let us stand beside Jacob---
shoulder to shoulder---right arm to left arm---together.
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A deceiver's art is to blur a distinction until just
enough uncertainty emerges to cause doubts in the minds
of those he wants to deceive. Even cause and effect is
called into question, "Is there really such an absolute
thing as Cause and Effect? I mean, just think about it."
God announced that He would make a New Covenant with
His people the Jews. Then He announced that, in effect,
Israel would remain Israel, and God their God, and they
His people, for just as long as the cause and effect of
the sun and its light remain in their fixed order. One
creature marvels at how such a thing could be. Another
creature says, "God couldn't possibly have meant to say
that. Who made Jacob the shepherd in this commonwealth?"
We must understand the distinction between flaws and
errors. Your shepherd can be flawed but true. And you
can be flawlessly false in the way you go about dealing
with his flaws. Or you might become flawlessly evil if
you fashion his flaws carefully enough into nonexistent
errors. We must exercise exceptional care when we term
someone errant. And even so, we should know that if we
call someone a hireling who is given charge over us, we
should also be prepared to answer for it to the One Who
both hires---and fires---if we are wrong. The shepherd
knows full well the accounting he must make for a sheep
under his charge that is lost in the fields; but do you?
You who are so exacting in your application of the word,
you do know---don't you---that your Bible versions have flaws
as well, however inconsequential they may be? Or would you
not agree that your version isn't inspired? Or that you are
not the ones who are inerrant? Could so many of you be wrong
about your pastors? A wise King said, :Get me a sword:,
so you get a sword. And then he said, :Divide the live
child in two:, and so you split the congregation in two.
And then you split apart and half of you say, "There is
just one New Man," and the other half says, "Are we not Ephraim?"
when you Are Not. And both halves say, "Y'shua! Y'shua!"
But how will you answer Him if He questions you, saying, "You
say, 'There is neither Jew nor Greek nor flock nor herd
nor goat nor sheep nor servant nor master, but only You,'
but tell Me, what have you done with My brother, Yaacov,
and why have you forsaken My mother, Miriam? Is there
male nor female left among My people, that you have not sold
into slavery? As surely as there are foreign lands and
Greeks and herds and goats and slaves, there is a place
for you."? Those who handle swords with divided hearts
will be smitten with them; and violence will visit them.
All those who take up the sword must die by it; but not
all those who take up the sword must kill with it. God
weighs the one who measures and He measures the one who
weighs. The sword of God only comes out of God's mouth.
A sheath is for a weapon as wisdom is for understanding.
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We should thank God daily for the men and women that
He has given to us as shepherds and shepherdesses. Yes.
Deborah was a judge in Israel; and there were as many men
in those days who were surprised by such a thing as men
who are surprised today, myself among them. Simplicity
is for the young and the simple. But the time has come
to choose whom we will serve; and our leaders must lead;
and our people must volunteer. So sang Deborah and Barak.
It's only natural for us to assume that women cannot
lead men in battle, because there are very good reasons
why it almost never happens. It's also only natural to
assume that a mother will not send her sons into battle,
because once again there are also very good reasons why
it almost never happens. But if a mother sends her son
to battle she will be certain that there's no other way;
or if a man follows a woman into battle it's because he
is certain that there's no one better able to lead them.
There's a world of difference between always and almost
always. It's as real as the difference between a woman
and a man, and between a Jew and a gentile. Simplicity
is for the young and the simple. But we must be mature
in our understanding. Just as it is an abomination for
men to behave sexually with each other as if there were
no such people as real women; it is also an abomination
for gentiles to behave religiously with one another, as
if there were no such people as real Jews. Both create
images that are abominations of the things that God has
created. The sexual image that inflames the homosexual
is an abomination of beauty; and the religious image of
a supercessionist Christianity is an abomination of the
truth. Just as "The Cosmic Christ" of the pagans is an
abomination to all true gentile followers of Jesus, the
man from Nazareth, so the iconographic Jesus Christ who
has abrogated the Torah (and with it every Jew who begs
to disagree) is an abomination to the Messiah of Israel
Himself, namely, the Jew from Nazareth: Mashiach Yeshua.
Jesus is the one true Israel, not us; but the nation
of Israel was also that suffering servant of the burden
of Isaiah. These belong to the mysteries of redemption.
It's wiser to marvel at God's mysteries than to examine
them as if we were capable of understanding what we see.
We can nearly understand it as those who are called-out
from the goyim and made into the new thing in the earth
that Isaiah foresaw: A woman would encompass a man. So
we as the commonwealth of Israel have encompassed Jacob.
But it's also a mystery why there are those who rise up
in the dark of night to move the boundary stones of God;
and then say in the light of the new day, "An angel has
moved these stones. Now :all the congregation are holy,
every one of them:." But the bearer of light fell like
lightning; and the earth opened up beneath Korach. Why
:is it not enough that: G-d :has separated: us from the goyim?
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Does the present-day nation-state of Israel deserve
its name? By what right does it deserve to exist? By
virtue of the archeology of the land? Or by virtue of
the bones that lie buried there in the soil? Who gave
this parliamentary democracy permission to appropriate
such things as history and geography; or genealogy and
archeology; or historicity and spirituality for itself?
The land had been a stateless region, abandoned by man
and beast. It was, "The Levantine Wasteland", for all
who left their excrement unburied in full view as they
passed through it. It was, "The Latrine of the Levant",
to every unclean bird that flew high above it. It was
called, "The Region Of Palestine", by those who wanted
only to curse even the memory of a Jew and then to die
comfortably in their beds in their own lands and among
their own people. There were no other humans on earth
called, "Jews" (by both themselves and those who hated
them), who labored to reclaim so many barren places in
a land forsaken by the rest of humanity. If they were
not Jews who returned to their G-d's lands in that day,
then there were no Jews left on earth and consequently,
no true G-d in no true Land called, "Israel". But G-d
is true to His word; and He is faithful to His promise.
As long as two or three of these Jews call it, "Israel",
then Israel it is; and Israel it will be. Forevermore.
But what about Jerusalem? Is it not the great city
of three world religions? And if it cannot be divided
then shouldn't it be shared by all the people of those
great religions? It's not from knowledge of the Bible
that anyone would dare ask such a question. :Jerusalem
will become a heavy stone:; and the fools that attempt
to humanize it will be schooled in their own Sisyphean
justice. Go ahead and devise your vain thing, O goyim.
Jerusalem is ":the city of the Great King: of the Jews".
It's inconceivable to the enemies of Jacob that any
of this insanity called, "Israel", could have happened.
They shake their heads and smirk incredulously, saying
to themselves, "Would someone please explain to me how
anyone could have ever let things get this far?" They
really can't believe it; they are genuinely astonished.
What is happening right now in the nation of Israel is
as absurd to them as the belief that Jesus will return
in person to Jerusalem, to reign over the entire earth.
Can you imagine what they must think of us who believe
that, not only will the man, Jesus of Nazareth, return,
but that He will return :on the clouds of heaven: with
thousands upon millions of angels; and all those of us
who have died throughout all of human history with His
hope and faith within them? In that Day heaven itself
will literally appear and interface with this physical
creation---in the same Jerusalem of the same Israel of
the same Jews that exist today. These bold assertions
are infuriating to those who prefer things as they are.
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Why are some things never enough? Why are most men
never satisfied with what G-d gives them? A father is
generous to a fault who lavishes too many gifts on his
children; if only every child could be given the world
and all its riches as a birthday present. But at what
point does wealth or intelligence or beauty or name or
power or might or pleasure or ease become a curse upon
us? Why do so many who have these things in abundance
despise to all eternity the G-d Who created every good
thing? This ingratitude is their worm that will never
die. The desire for self-justification burns brighter
than even the most blinding fires of self-preservation.
A man of lawlessness would rather justify himself than
save himself. He would sooner blind himself than look
at his sins and see them for what they really are. He
would sooner die than confess to any sin or sinfulness.
But he was created as an eternal creature. And though
there is much about the mystery of him that is capable
of corruption, there's also much about him that simply
cannot be destroyed. Inherent weakness is not a crime;
it's not even a flaw; but weakness can be corrupted by
lawlessness. Will women question the strength of most
men, saying, "Did G-d make us weaker than men? We are
stronger than one man; united we are stronger than all
men." Or will a mother question G-d, saying, "Why are
babies weak?" To ask a question is to be alive; there
is life to be found in curiosity. But there is a kind
of question that leads only to the destruction of life;
and it is never for a creature to question its Creator
in such a way. Yet there are many creatures who refuse
to accept this. There is no place for them in the new
Creation that is to come---when G-d will uncreate what
was formerly corruptible---recreating an incorruptible
heavens and earth. Their place, even now, is found in
the mystery of lawlessness---that those who refuse G-d
in the goodness of this creation will refuse Him twice
over---and by their own volition---in the judgments of
the second death. If they hate G-d in the green, then
they will hate Him even more in the dry. G-d is right
to hate them; but their hate is unjustifiable. Yet it
will never die. "You can't justify this!" they scream.
But do we who love G-d merit His love? Or does our
love for Him, in any way at all, save us? We are lost
in the mystery of our lawlessness, apart from Him. We
cannot save ourselves, nor even make ourselves savable,
through our love for Him. But He is able to redeem us
from our lawlessness through His Torah just because He
chooses to exercise His right to do so as our Redeemer;
as our kinsman redeemer; as the Son of Man and Messiah
of Israel. It is not for us to know why He has chosen
Jacob; and called him, "Israel"; and given him a place
called, "Israel". It is enough for us to know that we
who were without hope in this world have been redeemed.
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We have been purchased back from sin and death at a
far greater cost to G-d than we can ever know. How He
could do what He did, the way He did it, is impossible.
But He has loved us far beyond our ability to love Him.
The G-d of Israel created the Universe and all that is
in it because it's in His character to share His glory.
Only G-d is humble; but He has demonstrated throughout
the history of His Torah how we should share His glory.
He has shown us how to be humble: As He is humble. In
and through His Torah He has given us good instruction
and true and certain command as to the way of humility.
The ancient Greeks liked to think; and then imagine;
and then act upon those imaginations of their thoughts.
They became quite adept at this and in the fullness of
their time they gave birth to their pantheon of images.
Their minds had to see something before they would act.
The ancient Jews however, saw the Greeks for what they
were, and chose instead to act upon the words of Torah;
and then rest a bit; and then think about what G-d had
said and done. They understood G-d by doing His Torah.
Their hearing led to doing; only in doing did they see.
They sought to do justice rather than to understand it
with their minds. To do justice is the Torah's way to
understand love. Love is an action, and the action is
doing justice. To do justice for the sake of mercy is
the Torah's way to understand hope. Hope is an action;
and the action is to love mercy. And the most amazing
action of Torah---the first of these three, though not
the greatest of the three---is to walk humbly with G-d.
This is the Torah's way to understand faith. Faith is
an action; and walking humbly with the G-d of Torah is
the way that G-d becomes our G-d. By faith in the G-d
no one could see, Abram heard His Voice. And By faith
in the unseen G-d he heard, Abram left the land of his
father's gods. And by walking humbly with Him through
the hearing of his ears, rather than the seeing of his
eyes, the only true and living Creator of the Universe
became his G-d, the G-d of Abraham. There was nothing
in the way of visual, explanatory proof of His reality---
just a voice that only Abram had heard, and just words
that his family called, "Empty". "His imagination has
overtaken him," they said, "He says there's nothing he
can visualize so he can't cast an image? Then he says
that he can't carve a representation because he claims
our minds can't understand Him like that? And he says
He speaks quietly with words of peace so He offers him
no weapons? Now he goes wandering, to who knows where,
without an explanation to carry in his bag or a sheath
to fix on his belt, and he says, 'He is a shield to me,'?"
But Abraham's G-d made a covenant with him as proof
that His Vo-ce and His W-rd were true and certain; and
the proof was the Land of His promise. If the Land of
Israel does not belong to Jacob, then his G-d is false.
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The covenant was made by the wisdom of G-d, just as
the proverb says, :By wisdom a house is built:; and it
was established by His understanding. He cut covenant
with Abram by His wisdom. But He ratified it not with
Abram but with Abraham; and He established it not with
wisdom but understanding. And He executed it not with
the knowledge of the flesh but with the true knowledge
of the circumcision of the heart. Ishmael says, "I am
wiser than Jacob, and I know the secrets of the hidden
things---the secrets of the sword of god." But listen
to the Vo-ce of the G-d of Jacob, and repent O Ishmael,
while it's still possible for you. In the thoughts of
your heart you say, "I will taste of this knowledge of
the tree." But you were not conceived in sound wisdom,
nor in clear understanding, nor in true knowledge, but
in Abram's uncircumcision; and he was just a man, just
as you are a man. And though you cut away your sheath
and think that you have thrown away the phallic symbol
of idolaters, the phallus of your god remains; and you
misunderstand both sheaths and weapons. You have been
deceived by the god of this world and you can't find a
place to sheath the sword that consumes everything you
love. Turn back to the G-d of Abraham, and Isaac, and
Jacob; and He will give you rest. Choose life and not
death. But your hand will not be freed from the sword
of the god of the moon until you use it to destroy the
place where its power is unsheathed. You didn't break
down all of your idols, O Muhammmadan. There is still
one left standing. You must choose between two places.
G-d chose Jerusalem as the city from which His W-rd
would go forth; and He chose Mount Moriah as the place
where a house for His N-me would be built. That house
was just a replica of the behaviors of the heavens and
the earth; and G-d saw fit to undo that model of human
behavior. Yet G-d's behavior never changed---not then,
nor from the very beginning, nor to the end of history.
And that foundation that He chose is an eternal choice---
it will never be undone as long as this Creation moves.
Jerusalem is G-d's eternal choice; no one will undo it.
All that moves is not alive. Yet there is a "sense
of rightness" that humans tend to acquire as they move
about their lives that seems so intuitively correct to
them, a so-called wisdom; indeed, her eyes may even be
in her head. But the man who walks with her :walks in
darkness:, and their :end is the way of death:. There
are such things as death and sin, whether we choose to
acknowledge their temporal and eternal reality, or not.
And the harshest truth to accept is that sin and death
are the default choice of all flesh. Only G-d is able
to override our fallenness. G-d chose Abram and Abram
chose G-d, and G-d gave him a new name. He only chose
Abram; but through him G-d offers Himself to all of us.
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After G-d chose Abram did He then choose Sarai? Or
did He choose Hagar? Or did He choose Ishmael? Where
was He when all of those unfortunate choices were made?
Why did He wait to say to Abram, :No longer shall your
name be called, "Abram":? And why did He wait so long
to say of Sarai, Abram's wife and sister, "Do not call
her what she is; Sarah is what she shall be called now."
The blood of Abram and the flesh of Sarai were knit by
the hand of G-d into a son who G-d called, "Isaac", in
accordance to his promise. Isaac was the child of two
new names---G-d created Isaac from the seed of Abraham
and the womb of Sarah. Isaac was the only son Abraham
would have with Sarah. Isaac was the only name he was
ever given; G-d would never call him by any other name.
According to the laws of the flesh, Isaac shouldn't
have been born; but he was born to Sarah through G-d's
word to Abraham. Yet, according to the laws of heaven,
what is born of G-d's kingdom belongs to G-d, so Isaac
was the heir of G-d's promise to Abraham but he wasn't
Abraham's legal heir. How could Isaac be both the son
of Abraham and the son of G-d's promise? G-d promised
Abram the impossible according to the flesh. So whose
son was Isaac, G-d's or Abraham's? Abraham offered up
the son of his flesh to G-d and in return G-d gave the
son of His promise to Abraham. G-d had every right to
give whatever was His concerning Isaac to Abraham; and
Abraham had the legal right to give to G-d whatever of
Isaac was his. The legal entanglements that had bound
Isaac were undone by G-d's sovereign exchange of Isaac.
It had never entered G-d's mind to require the life of
Isaac, or even to take him from his mother's tent; but
such was the requirement of the gods of uncircumcision.
G-d required only the blood of Isaac's circumcision on
the eighth day; and that day at Moriah Abraham's heart
was circumcised while his knife cut the cords of death
that had bound his son Isaac, as one destined for fire.
These are the ways of the kingdom of G-d---a wisdom
not of this world or of this age, but of an Eighth Day
to come---a Day of all new names, when everything will
be made new. But the flesh and blood of this creation
cannot reveal these things to men or angels apart from
the Sp-r-t of G-d, Who chooses names, old and new, for
both. Ishmael could have been given a new name by G-d;
but it was Sarai's voice, not G-d's, that Abram heeded
when he went into Sarai's tent and begat Ishmael there.
G-d could have called Esau by a new name; but He chose
the younger son, the son of his mother's tent. And He
said, "I will once more take My promise to Abraham and
the tent of Sarah, and bring forth a son of My kingdom.
And he shall be called, 'Israel'; and I will make four
tents from one, and out of four wombs will come twelve
sons. And I will bless the tents of Jacob. They will
be My people, and I will be their G-d forever and ever."
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There are so many things about the history of G-d's
kingdom here on earth that have yet to be written. We
will have a thousand years to read and learn about all
the wonders of His ways from Abraham to Moses to David
and to Jesus; and His most wondrous, overarching theme
is the literal and tangible reality of the ways of G-d
in the affairs of His Creation. The profundity of His
wisdom is in that His kingdom is peopled by real flesh
and blood people, even though it's a kingdom of heaven.
Abraham was G-d's kingdom of heaven---on earth. Eretz
Yisrael---the land of Israel---is G-d's wisdom in that
it's His earthly real estate, uniquely juxtaposed with
His heavenly real estate. Charmers will immaterialize
the historical people and places of The King's kingdom.
And yet, the material people and places of the kingdom
of G-d---on earth---will stand in witness against them.
The occultists spiritualize the earth in their fertile
imaginations but their so-called, "ancient wisdom" has
always been sexually confused. Their goddess is false.
But G-d redeemed the earth of Canaan from the kingdoms
of darkness and He called it, "Eretz Yisrael". Wicked
men can say, "Ah ha! Do you see now? This insistence
upon a literal Land of Israel---it is foolish nonsense---
an historical derivation of the ancient fertility rite
of the region. Christ has freed us from such idolatry."
But the image that they worship will also say, "Christ
has freed us from the idolatries of particularisms and
brought us into the true worship of universalism. Not
Abram, but Abraham. Not Jacob, but Israel. Not Jesus,
but the Christ." But G-d's kingdom of heaven on earth
is grounded upon the significance of the uniqueness of
G-d. The Creator of the Universe is unique. There is
no god like Him. He Is uniquely unique. He Is beyond
all human and angelic understanding. But He has loved
Abram uniquely; and redeemed his uniqueness in Abraham.
He has loved Isaac uniquely in Isaac's uniqueness; and
He has loved Jacob uniquely in Jacob's uniqueness; and
He has loved the land of Canaan in its uniqueness, and
redeemed its uniqueness in the Land of Israel. G-d Is
unsearchably unique. But He has made Himself known in
redemption. G-d created a unique people to be uniquely
His own---so that the uniqueness of every other nation
in every other land might be redeemed through Him---as
the G-d of the People of Israel, in the Land of Israel.
And G-d became a unique---one-of-a-kind---man, so that
through Him, the uniqueness of each one of us might be
redeemed from the kingdoms of the absence of His light.
The kingdom of this world suffers entropy and degrades
into a barren sameness; and it is peopled by creatures
whose erstwhile uniqueness is disfigured by corruption.
When King Jesus reigns in Israel the uniqueness of all
of Creation and everything in it will come alive again.
Until that day all of Creation groans with aging pains.
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The uniqueness of the U.S.A. does not reside in some
federally contrived unity of fifty self-defining states,
but rather, in our nation's hitherto unheard of respect
for and deference to the sovereignty of its individuals.
The Biblical teaching of the significance of uniqueness
was able to take root in the earth of what would become
America because two oceans isolated those fertile lands
from the immediate dictates of the landlords of the old
and older worlds. The "American Experiment" of the new
world order was the fashioning of what began as a great
compromise by the functionaries of elitists with people
who read and believed the Bible. Biblical literacy was
an effective precursor to the implementation of elitist
definitions of governance. The elite of every grouping
of humanity differentiate themselves through imprimatur:
He who has the ability to define can lay claim to power.
And when exercised discretely, this power of definition
and redefinition allows that elite to define themselves
as the holders and keepers of authority. They have two
rules which define the essence of their purposes. Rule
number one: Gain control over the power that resides in
the many. And rule number two: Strengthen and increase
the control of that power. The authority and wealth of
any preexisting realities are co-opted or counterfeited
to create a self-perpetuating, transcendent entity that
projects its appropriated power ever upward and outward.
At the very heart of its darkness is an utterly lawless
rebellion against the authority of God the Creator, Who
has delegated a measure of His authority throughout His
Creation. It was not enough for certain creatures that
God should imbue and invest His Creation with His glory;
but they presumed to possess what God hadn't given them.
It was a most unfortunate presumption on Lucifer's part;
and the consequences were immediate and permanent. But
he was and is without excuse. He knew better. Even if
he refuses to admit it, he should not have done what he
did---because he did know better. Now he only has hate.
And what lawful arbitrage is allowed him in the time he
has left in his kingdom of this world---and his time is
short. He will not be wasting a single minute from now
until the end. But still he must wait to begin his end
game. Because God will always have the first, and last,
word.
In order to exploit the potential power of Christian
beliefs in the sovereignty of the individual, the elite
crafted a process to gradually define and bureaucratize
the meaning of the individual: "The American people are
the product of a certain kind of exceptional individual---
the citizen of a shining city on a hill---in a new land
of promise; in a new 'Israel', if you will." And after
our Pax Americana has fulfilled its purpose, it will be
deconstructed suddenly and quickly, though with no less
care than it was constructed. There's little we can do.
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That is to say, there's little we can do about their
decisions, even the decisions that affect us. But they
can't determine the decisions that we make in our minds
and our hearts. They can't determine who we cherish or
what we reject. The gates of the kingdom of heaven are
open, not shut. So should we go out; or should we come
in? Should we engage the world; or should we pull back?
Some say dominion is ours for the taking, "Let us fight,
for God has given the spirit of this age into our hands."
There are many things that are intoxicatingly beautiful
about life and the living of life under the sun in this
Creation. But only a madman gazes into the sun; and he
walks in the ways of darkness. :Rejoice in the wife of
your youth:, says the proverb, :let her breasts satisfy
you at all times:. The springs of living water flowing
from the Spirit of God are in no way intoxicating to us.
Our spirits may be piping hot or icy cold; but sobriety
characterizes even our most joyous dancing and shouting.
Jesus turned water into wine; but we must never confuse
the one with the other. Only a fool gazes into a glass
of wine and thinks he gains something, as he sips glass
after glass. Who will deliver him :from the adulteress
who flatters with her words:? One joins himself to the
many, who have left the one. :She leaves the companion
of her youth, and forgets the covenant of her God:. We
must repent. Are we so sodden with desire that we also
embrace presumptuousness? They preen and they jerk and
they cackle and they writhe---in the name of the Spirit.
And their leaders smirk and swagger with roguish hubris;
and their speech and their words leave an aftertaste of
violence. No. We should come out of her in repentance;
and enter into the kingdom of heaven with sober purpose.
We know that God is not the author of confusion; but
we should also know that He allows even His words to be
answered with confusion by the adversary. God reserves
to Himself Alone the right to speak first, but He won't
dictate our response. There is a common tactic of evil
men and angels that approaches madness but is effective
as a response to the Spirit of truth. The more clearly
and concisely the truth is presented, the more confused
and lengthy will be the follow-up of the deceiver as he
seeks to take away from what was said by adding to what
was said. If the Spirit comes in power and a man barks
like a dog it's not the Spirit Who has done this to him.
But if another despises what the Spirit has said to him
because he associates it with the folly of self-wrought
madness, then he's no better off than the one who barks
like a dog. The same master of madness who can break a
dog's neck when he tires of the barking can make a wise
fool scream like a pig when he tires of the sounds that
he makes in his incessant rooting after truth. Yet God
also reserves to Himself Alone the final word. The Day
is coming, as it was written, when He will say, :Enough!:.
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Life is about going out and coming in, and coming in
and going out. And truth is about where your residence
is; that place from which you live your life. If truth
resides in you, then you will reside in truth, wherever
you may live. If Jesus resides in your home, then stay
where you are. If He resides in your church, then stay
where you are. If He resides in your labors, then stay
where you work. If the olive press is abandoned, where
will you find oil? And if the flour mill is unattended
where will you find bread? Will the Son of Man approve
of such behavior? What will He say to us if He returns
to find His servants starving in the darkness of cities
because we have fled to the hiding places of the church?
But if the truth is far from you then you must find Him
at all costs, even if you must move from where you live
and worship and work. Wherever you find a genuine love
for the Bible you will find at least a seed of love for
the truth; and a genuine love for the Bible is found in
the doing of it. Do the Bible and it will grow in your
heart, and you will grow in it. Do life; enjoy it; eat
and drink to the Bridegroom and the Bride. But prepare
yourselves for the days of fasting that are yet to come.
One can see many things about the secrets of a man's
heart by the way he governs himself at a lavish banquet:
does he enjoy himself too little or too much? or not at
all? or does he seek to govern the occasion? or does he
humbly submit himself to the hospitality of the hostess?
and the instructions of the host? A party is political
governance in action. We may or may not like to attend
parties; but governance in our nation is a lavish feast
to which we are invited, and we despise the invitations
at our peril. We are extended the gracious opportunity
to send someone to represent us on our behalf if we are
unable to attend in person; but we must be certain that
they will speak for us as we would speak, and judge for
us as we would judge, and only agree to the things with
which we would agree. Nonetheless we ourselves must go
out to smaller more casual banquets if we are to locate
such people. Or who do you trust to choose such people?
If you trust any political party to choose for you, you
will be given someone who doesn't know you, and someone
you don't know. We are not compelled to choose someone
who can advance the cause of a political party, nor are
we self-compelled to select someone who can gain entrée
into a place that we ourselves would never be permitted.
We are only compelled by God to select righteous people
from among us as our representatives, even if they have
no chance of meeting with the approval of the public at
large; and we are compelled to provide them our support
in every righteous way that we are able. Our standards
of political action are the same two standards preached
by the Prophets of Scripture: Justice and Righteousness.
We must strive for the righteousness and justice of God.
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Politics and government, and government and religion
are four things, and three things, and two things. And
one thing: governance. Our adversaries are quite aware
of these distinctions and effectively conflate the four
in their efforts to inaugurate the reign of their brand
of governance. They preach passionately about the need
to maintain clear distinctions between Church and State,
as well they should, while at the same time commingling
their "Non Governmental Organizations" and governmental
authority in grossly immoral relationships that corrupt
the essential sanctity and virtue of governmental power.
There are things that government should, and should not,
do. The discipline of limited self-government requires
us to exercise self-restraint in our relationships with
ourselves and others. If we live unrestrained lives in
our country then we will elect unrestrained individuals
to govern our affairs; and they will anoint individuals
who lack judicial restraint to police us. Tyrants need
only a mob and an oligarchy to establish their dictates.
The many and the one. The rabble and the nobility. We
must always choose self-restraint; even when faced with
the provocations of tyranny. Or the tyrant will appear
from within our own ranks; and we will become his serfs.
There is a tyrant within each one of us individually;
and there is a mob waiting to form with every gathering
of individuals; and there are arbiters in our midst who
would manipulate our power for their aims and "the good"
of the whole. Power wanders in the many; might gathers
in the few. Both lodge their authority in the commands
of the one. Every individual is endowed with authority
over himself alone or herself alone by the One Who made
them. God has created no man or woman with any greater
natural authority than this. But He has created us all
to be under authority. A child is born with no natural
authority over his future progeny; but his parents have
authority over him. If a man abuses his authority over
himself as an individual, then he will likely abuse his
authority over his children as a father. A father must
discipline his children; but a man must not forget that
his son is a man and his daughter is a woman; and if he
violates their sovereignty as individuals, he will lose
his own sovereignty as an individual in the process. I
exercise power over my children through my authority as
their father; and I can gather that power into might to
enforce my authority. But if I force my will upon them,
acting in my capacity as a man, in my personal strength,
while calling myself a father, I do not act in the name
of authority but rather, I function as an authoritarian.
Even if I must spank them, I must never spank them with
my hand directly, but rather with the rod of discipline.
Those who call themselves, "Progressives", have nothing
but contempt for the ways of God's authority. Each one
of them functions as a god; they rule as authoritarians.
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We all must judge ourselves individually; but no one
in their capacity as an individual should judge another.
We must judge ourselves corporately as well; but we are
not obligated to judge anyone who is outside of us. We
must establish courts to judge ourselves; and we should
only appoint individuals to act as judges who are known
to have mastered themselves in the exercise of judgment.
One must understand self-restraint in order to exercise
judicial restraint. If I do not judge myself rightly I
will come under judgment. If we do not judge ourselves
rightly we will come under judgment. And if nations do
not judge themselves rightly, then they will come under
judgment. I don't allow another individual to judge me
if they attempt to judge me in their own name; but I do
labor to submit myself to the judgment of those who are
in authority over me. As Christians we shouldn't judge
those who are not Christians as if they were Christians;
nor should we judge our nation as a Christian nation if
it is not a Christian nation. And our nation has never
been a Christian nation; and it will not be a Christian
nation until Jesus reigns in Jerusalem; and not one day
sooner. We cannot govern others as we govern ourselves.
We love a good proverb; it can make even our foolish
man feel wise. And we love to say, "Lord! Lord!"; but
too often we conduct ourselves as if there were no Lord.
We have all practiced atheism in the secret thoughts of
our hearts; we have all at one time or another, said in
our hearts, :there is no God:. Whence wisdom? I begin
with an awareness of the Creator God Who Is not like me.
We are not wise---this is the truth---and only in truth
can we act wisely---even though we are not wise. Truth
and wisdom must never be conflated; because what people
are and are not, and what people do and do not do, have
absolutely nothing in common---apart from this absolute
distinction between wisdom and truth---with what God Is
and isn't, and what He does and doesn't do. Truth says
to us, "You are not God." We are not God---and we will
never, ever, become God. Never. Why should this be so
difficult for us to understand? This is the truth, and
only in truth can we act godly---even though we are not
God. Who Is G-d? What is He and what is He like? Who
is like Him? These are distinct questions. God became
like us, so that we can be like Him; He came to be with
us, so that we can be with Him; He loved us, so that we
can love Him in return. The only question that we must
answer is this: Will we return His love? God is not :a
son of man that He should repent:. But will the son of
adam return to God? God loved adam but adam failed God.
God redeemed adam by becoming the Son of Man and acting
as his kinsman redeemer. Who can understand God's ways?
They are too profound for us who trust in Him. His Law
is perfect. And His governance will increase endlessly
in the truth---in Y'shua HaMashiach---Jesus the Messiah.
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The kingdom of God consists of His King and subjects.
There is such a thing as a history of time that doesn't
repeat itself; and such a thing as a geography of place
that is immovable. These are things of the sovereignty
of God, the Creator. There is no escaping what the God
of history decrees; and there is no undoing what He has
done. God has chosen the people and the land of Israel
as His inheritance. He will inherit Jacob and the Land;
and Israel will inherit Him as their King. They belong
to each other. And through the gospel of Messiah Jesus
we can belong to them as well. America is our land and
it is beautiful---but it's not holy as Eretz Yisrael is
holy. It is our debt of love as American Christians to
support and defend the Land and the people of Jacob, to
the best of our imperfect ability---laboring along with
Israel, even in its imperfections. Amalek always preys
upon the weaknesses and imperfections of Jacob, to keep
him from entering and possessing the Land that God gave
to him. Cursed is the name of Amalek wherever he hides---
whether among Christians, or Americans. Or movers, and
shakers. Or pundits, and preachers. Or the Politician.
Or the President. His name will be blotted out forever.
The gates of the kingdom of heaven are yet open wide.
And all that is truly important are the people who have
yet to enter God's kingdom. And the only way that they
can enter is by the shed blood of the Lamb of God. His
blood opened the gates from the foundation of the world.
And when He closes no one will be able to open Him. We
must work while His light is in the world; we must save
those who are destined to be saved. We must love those
who hate us; and we must bless those who curse us; just
as God did for each of us who once hated and cursed Him.
If you can truly love the one who hates you---even just
once---then he may hate you just once. But even if his
hatred for you continues, so must you continue in truth---
no matter the cost to you personally. God Himself will
wipe away every tear. But we must weep as Rachel weeps;
even though we cannot understand why God allows what He
allows. As American Christians we have been divided by
the political intrigues and sophistries of the deceiver.
White Christians seek social righteousness; while Black
Christians seek social justice. Divided in our pursuits,
our justice leads only to slavery and our righteousness
leads only to depravity. White Christians are about to
experience a deprivation of justice; and their brothers
and sisters who are Black will be able to give them aid.
And Black Christians are about to experience repentance
concerning social righteousness; and their brothers and
sisters who are White will be able to give them support.
We are not Democrats and we are not Republicans. We
are citizens of the kingdom of the Lion and the Lamb of
God. May we strive to :keep the commandments of God and
hold to the testimony of Jesus: even to our last breath.
20 of 20 (6 of 6)
:To You, O Lord, belongs righteousness, but to us open shame.:
