From the Reformation to the Third Reich: Protestantism’s Impact on Western Culture – Part 4
The following is part four of a multi-part series.
Taken from John Immel’s third session
at the 2014 Conference on Gospel Discernment and Spiritual Tyranny
~ Edited by Andy Young
In the previous article we were discussing the re-introduction of Aristotle into Western thought. This is a breakthrough of epic proportions because the ideas of Aristotle are directly responsible for liberty and the explosion of human achievement that takes place in the 17th century.
Aristotle understood that universals do not exist in some transcendent world of Forms as Plato taught, but rather they are the product of human cognition. Man’s capacity for reason makes it possible for him to understand similarities in identities 
in the physical world and categorize them in such a way that brings order to reality. This is in stark contrast to Plato and other contributors to Western thought to this point. They held human reason in contempt and regarded human senses as inferior for being able to interpret the word around them.
Aristotle’s metaphysical premise regarding the nature of existence and the subsequent epistemological qualification that resulted in acknowledging man having ability to correctly interpret reality led Aristotle to some logical conclusions regarding the behavior of particulars. The behavior of a particular is defined by its nature. The essential characteristics of a particular are what define its identity. The essence of each thing is unique to that thing. This is what all science is based on. The axiom of human existence are understood in three laws.
The Law of Identity
This is the primary axiom of which the other two laws are corollaries. The Law of Identity says that any object cannot both be and not be at the same time. Man cannot be both “man” and “not man.” A horse cannot be both “horse” and “not horse.” “A” cannot be both “A” and “not A.” Aristotle said it this way:
“If, however, a definition, for example, man, horse, A, were not limited, but one were to say that the word is an infinite number of meanings, obviously, reasoning would be impossible. For not to have one meaning is to have no meaning. If words have no meaning, our reasoning with one another and ourselves has been annihilated, for it is impossible to think if anything we do not think of but one thing.”
Think of the conversations that you have had and how frustrating it is how often the Neo-Calvinists change definitions, and they place mutually exclusive ideas together. This is what they are doing. They are annihilating reason.
Paul Dohse is very fond of talking about the grammatical approach. Words are really a description of entities, and it is our means by which we communicate the nature of our perceptual experience. Words hold abstractions and concepts. So when somebody says to you, “the clear meaning of scripture,” what you first must say is “clear by what context?” Because unless you have the Law of Identity in action, you will find that they don’t have a context. It is usually a free-floating abstraction, and they are treating the abstraction as if it is the only thing that matters. The Neo-Calvinists are masters of wrecking the Law of Identity.
The Law of Non-Contradiction
The first corollary to the Law of Identity says this:
“It is impossible then that being a man should mean precisely not being a man. And it is not possible to be and not be at the same time. But the point in question is not whether the same thing can at the same time be and not be in name, but whether it can be [and not be] in fact.”
This is the important part. Can something actually exist as two mutually exclusive things? The answer is no, never. A perfect example of this is the expression coined by Martin Luther, Simul justus et peccator – “simultaneously saint and sinner.”
The Law of the Excluded Middle
The second corollary to the Law of Identity says this:
“But on the other hand, there can be no intermediate between contradictories, but if one subject, we must either affirm or deny on any one predicate. This is clear, in the first place, if we define what the true and the false are.”
He is basically saying you can’t punt. If you cannot figure out how to reconcile a contradiction, you cannot relegate it to the abyss of “mystery.” In the book, Atlas Shrugged, Ayn Rand put it this way:
“Contradictions do not exist. If you believe you have found a contradiction, check your premises. One of them is wrong.”
The problem within the Medieval world was they would never check their premise. They always had an explanation for what it was, and so they could never identify an error. You see this dramatically within churches. It is stunning to watch them rationalize one of two directions, either why God is for them or God is with them. The church’s roof falls on everybody; God is against them. The church’s roof falls on everybody; God is with them. And in each instance, you have mutually exclusive ideas. Is it God’s judgment or is it God’s blessing? And they will do Herculean reasoning efforts to try to justify why are they both and the same – the exact same event is basically two separate outcomes. You are ultimately looking at a violation of the Law of Excluded Middle. You cannot punt. If you find an inconsistency in your thinking, you have something fundamentally wrong with your thinking. Consider how that impacts a vast percentage of Christian doctrines!
In summation, the identity of “A” is in fact the identity of “A”. The particulars of “A” must never contradict. For “A” to maintain its identity, there can be no middle compromise on something not “A”. This is the foundation of causality. It is because man can identify “A” and hold no contradiction on the identity of “A” that empowers man to successfully make a distinction and see the relationship on how the particulars interact.
Without causality, everything in reality remains a totally unprecedented event. Man cannot tell why one thing happens versus another. This is crucial to understanding reality. The foundations of causality, the laws that govern causality, are a corollary to the correct judgment of reality. The inability to identify cause and effect is man’s central and greatest failing, and insanity is directly tied to the inability to act to identify causality. Our internal “reality testers” are directly related to our ability to identify cause and effect between objects in space; abstractions and action and motion.
So now you can begin to grasp why it is that all effective human cognition flows from Aristotle- all laws of logic, all of man’s conceptual capacity, all of man’s reason, and most importantly, man’s capacity to grasp the world in which he lives.
Question: Why is this a threat to despots the world over?
Second question: Why has every oppressive ideology sought to unseat Aristotle?
Third question: Why do tyrants cling to Aristotle’s shoulders while trying to cut off his head?
Here is the answer. Because Aristotelian thought means that:
- Existence is knowable, understandable, and practicable.
- All men have the ability to arrive at the truth.
- Knowledge is available for all who would use the laws and the rules of logic to obtain it.
This foundational concept was revolutionary. It was the original Copernican shift from the transcendent world of Plato’s Forms. Indeed, without Aristotle’s foundation, Copernicus was not possible, and neither is any other advance in human knowledge.
Here is Aristotle’s greatest impact on Western thought. When using the laws of thought, the mind of man is effective to understand man’s existence. An existence that is identifiable is an existence that is understandable. An existence that is understandable is an existence that is explorable. An existence that is explorable is an existence that is controllable. An existence that is controllable is an existence that man can master.
And this is exactly what happened. Thomas Aquinas introduced Aristotle into the horror story that was the Augustinian Dark Ages, where crime was a starving serf eating the king’s deer, where punishment was an iron maiden or the rack or the stocks, where civil liberties meant the government could do no wrong because the king had a divine right to any action, where child labor law was mandatory 16-hour days scratching in the fields of the lord’s property with a stick to plant the lord’s crops so that the father can pay the lord’s taxes, where plagues were heaped on the heads of sinners, where the princes and kings waged yet another war against the Lollards or the Catholics or the Protestants, and teenagers pledged their oath of loyalty to fight in religious wars.
Aristotle’s ideas soon inspired the Renaissance. I want you to notice the contrast between Medieval art and the art of the Renaissance. Consider the impact of Aristotle in the Sistine Chapel. Now man is no longer this cringing, horrified, tormented beast, writhing in the flames in the pit of hell. Now man is 
portrayed as the very image of his own Maker! It is a powerful contrast. This is how the entire progression of ideas have impact as this metaphysical statement rolls out to people, and now they begin to roll back to themselves through art in the images and the pictures that affirm their metaphysical, epistemological and ethical assumptions.
For the next hundred years, this philosophy moves in fits and starts. It travels down blind alleys, intellectual cul-de-sacs. By the time we get to the 17th century, philosophers are exceedingly aware that they need a new start. A new start equated throwing off the Augustinian metaphysical and epistemological framework. Mysticism and dogmatism continued to wreck everything it touched. Something was very obviously wrong.
The thinkers in the 17th century merely had to observe that the human history was dominated by ignorance, superstition, poverty, and despotism. Revelations did not work. “Faith” was merely government-enforced superstition. Dogmatism was really despotism. Despotism led to oppression and poverty. Philosophers needed a new method. This new method was Reason.
The Age of Reason gave way to the Enlightenment of the 17th century. Reason became the standard, and the world was beginning to actually understand the world which man lives. Notice the explosion. You should recognize most of these names – Bacon, Galileo, Newton, Descartes, Locke. These men represent the core, the explosion of the power of human reasoning and what it ultimately produced. Here is where man finally gains freedom.
There is the one thing, however, that remained to be figured out – political thought. The power of Aristotle’s metaphysics and epistemology ultimately worked out into the area of ethics. We now have an 
ethical standard where man is able to determine value, and the nature of this ability is what empowers him towards self-governance.
I consistently ask this question, who owns man? There have only been two options in the whole history of the human race: either the State owns man or man owns himself. In political action, this is how man finally came out from underneath the horror story that was the Middle Ages, the horror story that was the Augustinian doctrine, the horror story that was made after Calvin.
This brings me to the emergence of John Locke and the issue of capitalism. This will be the central issue in National Socialist Germany and ultimately how it impacts the United States.
To be continued…
Are You Saved or Continually Resaved? The Home Fellowship Gospel or the Church Gospel?
Today, 3/10/2017 @ 12:00 Noon. http://www.blogtalkradio.com/falsereformation/2017/03/10/are-you-saved-or-continually-resaved
Page One:
http://www.desiringgod.org/interviews/am-i-really-ready-for-heaven
http://www.declaringglory.com/song/deliver-me/
https://paulspassingthoughts.com/2016/12/16/no-john-piper/
https://paulspassingthoughts.com/2016/05/17/train-wreck-john-pipers-ability-to-interpret-scripture/
Page Two:
https://escapetoreality.org/2016/10/13/how-do-i-know-im-saved/
Page Three:
Related link sent by listener: https://winteryknight.com/2010/10/31/greg-koukl-lists-6-things-you-have-to-believe-to-be-a-christian/
From the Reformation to the Third Reich: Protestantism’s Impact on Western Culture – Part 3
The following is part three of a multi-part series.
Taken from John Immel’s third session
at the 2014 Conference on Gospel Discernment and Spiritual Tyranny
~ Edited by Andy Young
The Re-Discovery of Aristotle!
St. Thomas Aquinas
In the previos two posts I have brought you up to the collapse of civilization. That collapse lasts for almost 800 years because Augustine stands virtually intellectually unopposed. There are some medieval theologians and so forth that do rise up, and some of them were pretty smart, but when it came right down to it, they had nothing important to say in the evolution of Western thought. The result is for all of their departures and all of their good ideas, they never abandon the rudiments of orthodoxy.
Then around 1250, St. Thomas Aquinas appears on the scene and reintroduces Aristotle into Western thought in 1250. Aquinas is critical because he integrated the philosophies of Aristotle into Christianity. I cannot understate the importance of this because the re-discovering of Aristotle is what makes the concepts of freedom and liberty as we know it possible. Aristotle is responsible for the coming Enlightenment Era and thinkers such as John Locke. I dare say that the United State would not have happened had it not been for Aristotle.
I want you to notice this timeline. Even with the contributions of Aquinas in 1250 AD, we do not get to freedom, liberty and knowledge until almost 1700! That means that man still spends another 500 years or so in this doleful horror story of the Dark Ages. But it is Aquinas who gives us Aristotle, and Aristotle bails us out of the madness.
The reason I want to talk about Aristotle is because because ultimately I am going to get to the impact of Neo-Calvinism on the United States of America. By the time I get to the next two parts of this series, I want you to be absolutely aware that America is not possible without Aristotle and without John Locke. You must know what you are about to lose and why you are about to lose it. And if you don’t understand this much, then you will never understand why I object so vehemently to Augustine and Luther and Calvin.
Now I’m not going to go over how Aquinas integrated Aristotle into Christianity. That would be a long and tedious project. So I’m just going to start with Aristotle and the elements and roots of Aristotle. Aristotle is the most important figure in all of Western thought. Aristotle was a student of Plato and spent 20 years in Plato’s Academy. For a series of reasons, he left Athens, and eventually, those series of reasons resolve and he came back to Athens and created his own school called The Lyceum. But while he was in Plato’s Academy, he was considered one of Plato’s best students, and he was a committed Platonist.
In the beginning he accepted the premise of Platonism and its full philosophical statement from the beginning to the end. However, during his time away from Athens, he began to rethink, and he decided Plato was wrong, and not just a little wrong, catastrophically wrong. As such, he began to rethink the whole of philosophy and the whole shape and scope of philosophy.
Now in the grand scheme of intellectuals, Plato was a genius on levels that is hard to grasp for people in everyday life. Still, Plato had ideas that came before him that he built on. Aristotle had nothing before him to arrive at his conclusions. Everything before him was exactly the opposite of what he said. So for Aristotle to arrive at the conclusions that he did is illustrative of the capacity of his own genius.
Aristotle objects to Plato’s world of Forms. He rejects Plato’s metaphysics at the root. Plato created a transcendent world where everything you see is actually a shadow of the real thing, of the perfect thing. Those perfect things were actually located in this world called the Forms. There was a perfect table in the world of Forms, and the table that you see is a shadow. It is imperfect and therefore a shadow of this perfect thing.
Aristotle rejected this idea because he believed the Forms are a useless theory because it does not explain this world. This world is filled with particulars, things that move, change, grow and act. Particulars are independent entities that can be categorized by what they have in common, such as a dog, a tree, a man, a remote control. They are self-contained and self-enclosed things, something that exists in and of itself.
This is the world that man needs to understand. Man does not need to know Plato’s static supernatural world.
Here’s an example. This world has chairs, tables, dogs, and Calvinists. Plato says that to understand this world, another world must first have chairs, tables, dogs, and Calvinists. As far as Aristotle is concerned, this creates a useless duplication. All that Plato has done is create a useless metaphor that does not address the root question, how does this world reflect the world of Forms? By what mechanism does this take place? And of course there is no answer, because by definition, all that Plato was saying is this world of Forms is somehow a bright enough light that it casts a shadow here. But yet there is still this fundamental division, which means that man is still living in a world that is somehow functionally unreal.
Here is Aristotle’s major substantive objection. To understand this objection, I need to help you understand the distinction between universals and particulars. I have already defined particulars for you. Aristotle recognized that particulars can be categorized into universals. Universals are what is common to a number of particulars. It is the characteristic possessed by many particulars. What is the common denominator of say table-ness or chair-ness or circle-ness? When men conceptualizes these things, he universalizes the concepts into an abstraction.
Let me see if I can explain this. Consider a remote control for your television. That particular remote controls a particular device, namely your television. You can generalize “remote” into a universal concept. That concept can be abstracted to the nth degree because now you do not have to remember every single remote you have ever see in your lifetime. You can now hold in your head the concept, the abstraction, of 
remote, and it encompasses all of the remotes on the planet. You see, this is an enormously powerful part of human cognition. It is Aristotle’s ability to identify the process of going from a particular to the universal (concept), to the abstraction that gives Aristotle’s metaphysics and epistemology such enormous power.
What Plato did is he took the human mind’s ability to conceptualize a universal and instead said “remote” has a perfect “remote” somewhere else, and that is how we know a “remote” generally. Aristotle says that is silly. What you just did is took the abstraction, “remote-ness”, created universal perfect “remote” somewhere in another world, and then said, oh by the way, this particular remote is only a reflection. So in other words, Plato took the universal and made it a particular. This is a powerful, powerful argument. He pretty much said Plato made up this world that had no function and no purpose and that all that was necessarily important was here and now.
Here’s how Aristotle explains this. We separate common characteristics of entities, particulars, by our selective awareness, by observing the differences among them. We then reduce things to a common denominator. And this is how we go from particulars to universals. When a baby first enters the world, he looks around and sees chair, chair, chair, chair, chair, chair, but he does not understand all of these chairs. At first to him these are all somehow unique and individual events. But eventually, he begins to identify the common denominators of all chairs, and he begins to conceptualize “chair” in general, and then he abstracts to the bigger picture.
Notice Aristotle’s distinction. Just because we can perform the action of abstraction does not mean that the common denominator exists in a separate supernatural reality. Separating things in thought is very different from separating in reality. When man practices this selective process, he is performing abstraction. For example, within your room, you could identify all the shapes of the circle in the room, so you can ignore color, or if it is a part of a chair or connected to the wall you can extract the concept “circle” from each instance. But this mental process does not mean that “circle” is out there somewhere in a Form.
Aristotle called Plato’s world of Forms the “Fallacy of Reification”, literally “thing-making.” Plato is making a particular out of a human cognitive process. This is a brilliant deduction. Aristotle identifies a fundamental flaw by pointing out that this is really nothing more than how the human consciousness works. It is part of the human consciousness identity.
Now you should have some basic insight into how Aristotle conceptualizes the world. Here are the basics. Reality exists. What man perceives is reality. There is no conflict between reality and appearance. Reality is what man observes, and any formulation that says otherwise is error. Particulars are the units of reality. The things you see are particulars. As I said, anything you can physically point at, look at, identify, subtract and blank out everything else and look at, that is a particular. Everything is an individual and a concrete. Individuality is the particular’s irreducible element. The thing that individualizes it is the thing itself.
Here is Aristotle’s distinction, and this is a direct contrast to Plato. Universals are real. Universals are the objects of conceptual thought. Universals are the abstraction of particulars, but only particulars actually 
exist. Let me make a distinction. There was a common tool of debate that was called Zeno’s Paradox. Zeno said you couldn’t actually cross a room because you could not cross distance. You would go to half and then to half again and then to half again and then to half again and to half again, and you could not cross a room by definition. Of course, this is error because it takes the concept of infinity and turns it into a thing. You do not cross infinity. You cross an identity. And the identity is the distance of a room, 30 feet. Aristotle correctly destroyed Zeno’s Paradox by observing that the abstraction “infinity” was not real. We use it as a mental organizer, but it is not in existence like this. So can we cross a room? Absolutely. Why? Because we’re not crossing infinity. We’re crossing an identity, 30 feet.
Side Bar: Most of the conflicts that we have regarding the Neo-Calvinist group and all collectivist ideologies are the failure to grasp the distinction between concretes and particulars, concepts and abstractions. Most of our theological discussion has failed because it has misunderstood these specific distinctions. And the reason the Neo-Calvinists kick our butt so consistently is because they are masters at manipulating the difference between concept and abstraction. I’ll let you mull that over.
Aristotle said matter is the uniqueness of a particular. Form is the universalizing of those things that a particular shares with other things. So he takes over Plato’s concept of form, but he uses it entirely differently. Aristotle noted that you cannot have form without matter, and you cannot have matter without form. This is Plato’s fundamental error; he created a world of Forms without matter. This is the exact same failing in Augustinian doctrine. Augustine’s Form is the heavenly and the universal worldly godly realm. This earth has no Form. Augustine manipulates this to the nth degree throughout the entirety of his ideology.
Aristotle’s Metaphysics
Everybody prior to Aristotle said that consciousness was primary. Some consciousness, whether some variation of man’s consciousness or some divine consciousness, imposed its will on the world and shaped it after its fashion. Aristotle said that is backwards. It is reality that comes first and consciousness engages reality. This is known as the Primacy of Existence, and this is the Copernican shift in philosophy, because it puts reality and consciousness as co-counterweights in the ability to define what is. It gives the ability for objective knowledge.
With the primacy of consciousness, you have no guarantee of objectivity because the first question you must ask is, whose consciousness defines reality? Is it Allah? Is it God? Is it Isis? Or if you are a follower of Hegel, is it the state that defines reality? Can the state impose its collective will on the world? With this, all you have is the term subjectivism. The primacy of consciousness is nothing more than subjectivism. But it is reality first, the primacy of existence first, the correlation of consciousness perceiving that reality that gives you the ability to have objective knowledge; it gives you a plumb line, because man has every confidence that what he sees is.
Man’s obsession to alter reality by the mind is the heart and soul of magic. And this is the primacy of consciousness’ preoccupation. This is how pond scum in the Middle Ages magically became frogs. Everything is and it is not. Everything is mutable and changeable. There is no reality and there is no causality.
Man practices the primacy of consciousness metaphysics all the time. You see something horrible and the first thing you do is start saying, “No, no, that can’t be.” The blogosphere is doing this with Calvinists all the time. They see one more manifestation of Neo-Calvinist abuse and just magically go, “No, that can’t be. It can’t be the doctrine.” They pretend the relationship between ideas and outcomes do not exist. That must mean it is not reality. This is the implication of the primacy of consciousness. They are defining the measure of truth by their own determination at a given consciousness.
Aristotle’s Epistemology.
One of the biggest problems with Plato’s world of Forms is if there is this other world, how does man ever get this concept of “table”? Where does that come from? If he has no ability to perceive it by any means, how does he get it? Well, the historic solution to this was the concept of innate ideas, that somehow man just knew it. Before he was born, man knew it and he remembers it as he grows. All of these things, these innate ideas, all originate pre-consciousness.
If you recall from the 2013 series on the evolution of Western thought, practically every system of thought included the idea that somehow man’s senses and his ability to perceive were impaired or invalid. Aristotle opposed this thought. He said that a man starts his existence tabula rasa, as a blank slate. Man has no innate ideas. The way man gets his knowledge is that it begins with the senses, perceptions. Man’s faculty for understanding reality is his perceptions. All formulations that write off the senses at this point are wrong.
Man sees a rainbow, and he sees it from a distance and it physically looks like it touches the ground. And so he goes to try to find where it is, and of course he can’t find it. And the more he tries to walk towards the rainbow, the harder it is to see the rainbow. Or a similar example is you take a stick. A stick is straight in the air. You stick it in the water and you look at it, and suddenly, the stick bends. The historic criticism was that the senses deceive us. We really can’t rely on the senses.
Aristotle realized that was nonsense. You simply made a crucial error. The senses gave you the correct information, but you interpreted the information wrong. You misunderstood what that information was designed to give you. The stick in the water appears bent because at some point you learn the implications of how water moves and shapes light. The stick didn’t bend. The light coming back at the senses is what changed the appearance of the stick. The same thing is true of the rainbow. A rainbow is the result of light passing through water mist which refracts the light, and so the illusion that you think you see is really the correct manifestation of the entities light and water.
Aristotle’s next epistemological advance was called concept-formation which I have already discussed at length earlier in this article. It is the ability of man to take perceptions and particulars, identify the common denominators between them, and conceptualize abstractions called universals. This is how man brings order to his perceptions and begins to classify reality by identifying identities. It is by this method that man goes from circle to wheel to cart to transportation.
This is how man builds every increasing levels of complexity. He takes the very small, the particular, and he begins to form and shape that until he gets to the broadest abstraction. The order goes this way, perception to conception to abstraction to universal. And I’m going to keep saying this because this is central to the world that we inhabit. Until you understand how this functions, it is very easy to get wrapped up in the Augustinian ideas and their specific effort to divorce the world from reality man’s mind. This is a central attack that we will see over and over again as we progress through this discussion.
To be continued…
From the Reformation to the Third Reich: Protestantism’s Impact on Western Culture – Part 2
The following is part two of a multi-part series.
Taken from John Immel’s second session
at the 2014 Conference on Gospel Discernment and Spiritual Tyranny
~ Edited by Andy Young
I’m going to continue with my case on the nature of philosophy, how it is a driving force of human action. It has impacted the evolution of Western thought in particular, and specifically it shaped National Socialist Germany. It is currently shaping the United States of America.
At the TANC Conference of 2013, I began to explain the evolution of Western thought, and I started all the way back from Thales around 600 BC. One of the biggest challenges I have is that Christians tend to believe that Christianity just sprang up out of a whole cloth, but it actually has a very specific place in the larger context of the evolution of Western thought. The roots of those ideas can be seen as far back as Plato and Pythagoreans, and many of our doctrines come from the Cynics and the Stoics.
I’m going to pick up where I left off in the timeline I began last year, around 150 AD, because this will lay a foundation. I’m going to touch briefly on Plato because the roots of current Christian doctrine can be traced from Plato to Augustine to Luther to Calvin. Actually, it is not really all that much of a dirty secret. The fact of the matter is that anyone can find this relationship with no effort at all. It is hidden in plain sight for anybody to find.
You will recall from our study of the Cynics and the Stoics that they believed the flesh, the material world was corrupt. They were responsible for the introduction of the soul-body dichotomy into Western thought.
Christianity largely picks up this soul-body dichotomy from these ancient Western thinkers. The Cynics and Stoics ultimately believe that the way man achieves knowledge and virtue was by the discipline of the flesh. Because the flesh was weak, it required kind of like an athlete’s training.
Plotinus
Around 200 AD a man by the name of Plotinus picks up on the Cynic and Stoic doctrines. Plotinus takes these concepts to the next logical progression. Not only is the material world inferior, it is in fact totally morally depraved.
Consider what Plato taught. Plato believed that this earth was a shadow variation of a perfect world. This world was not true reality. It was really the reflection, the shadow on the wall of a cave. The otherworldly realm was called the world of Forms. Plato believed that man’s grasp of reality was limited. Plato believed that man’s ethical standard was his subordination to the state. He believed that man was inferior. He believed that certain men, what he called philosopher kings, should be in charge. They should dictate good.
Plato still has a secular philosophy. In other words, he still believed that select men can get to this transcendent world, this world of Forms, by virtue of his reason. Now it wasn’t a clean blanket statement that all men had this ability. It was really reserved for a select few men who specifically practice virtues that gave them access to the forms and higher levels of knowledge, but it was still a secular version.
By contrast, Plotinus dropped all vestiges of the human element. According to Plotinus’ disciples, Plotinus had zero interest in the physical life. His entire obsession was attaining a transcendent reality. But his transcendent reality was a religious transcendence. He accepted the premise of the mystery cults, the Gnostics, where because man is specifically corrupt, there was a certain initiating practice that gave them access to the knowledge, and they were uniquely qualified to get to this knowledge by virtue of their specific denial of fleshly existence.
This means that the secular transcendent world is graspable because man is the secularizing part. But a religious transcendent world is not graspable because man has no place in that world. Here is how Plotinus described this. Listen to the echoes of what becomes Christianity.
“The One is, in truth, beyond all statement; whatever you say would limit It; the All-Transcending, transcending even the most august Mind, which alone of all things has true being, has no name. We can but try to indicate, if possible, something concerning it. If we do not grasp it by knowledge, what does that not mean that we do not seize it. How does man come to seize knowledge of a transcendent being? It is impossible for man to cease transcendent knowledge by reason.”
I want you to notice that he wanted reason to be part of man’s incompetence.
Once you understand Plotinus, it becomes very simple to understand Augustine, because this is the version of Platonism that Augustine got hold of. He did not have the original Plato. Augustine sees in his mind the one, the All-Transcendent, as the Christian God. It is from this framework within which he places Christianity, because there was a problem with early Christianity.
When Jesus showed up on the scene, He was in Israel talking to Israelites about Israel issues. He repeatedly stated that He came to the lost children of Israel. This is why, particularly in the Gospel of Mark and the Gospel of Matthew, you see virtually no recognition of a world beyond Palestine. You see functionally no understanding of the broader Hellenistic world.
By the time we get to the Gospel of Luke, being a Roman and having much more concern with the broader Hellenistic world, his original works are actually addressed to someone named Theophilus. While Luke’s interest is to a broader Greek world, even then Luke’s focus is only inasmuch as he wants to show the progression of the Great Commission going to the outermost parts of the earth to these people. So even by the time we get to the Book of Acts, he is still just focused on that evolution.
And herein lay the problem. As this Jewish movement, which started out in this little backwater no nothing territory of the Roman Empire, moves in to the broader Hellenistic world it is confronted with some profound intellectual problems.
The Hellenistic world has no association with the Jewish background of the things that Jesus said and did. There was no quick way to explain the nature of the Jesus movement to this broader Hellenistic world because there was no full philosophical statement. It was a collection of stories and aphorisms and parables. And so to that world and to that mind, Christianity did not have a lot of direct relevance.
By the time we get into the 2nd century, Christianity is really reeling. Christianity needed an integration into a broader philosophical statement. One of the first who tried to do this was Philo. Philo was a Jew, and he was definitely a Hellenistic Jew, and his goal was to take Platonism and merge it into Judaism. He is one of a number who were making these attempts at philosophical integration.
This is the fundamental problem that landed on Augustine’s lap. Augustine set out to finalize the integration of these ideas, and he used the turnkey solution of Platonism to do it. Concurrent with this, the Roman Empire was crumbling. There was a lot of chaos happening in the world, both political and social. People were looking for some means and some way to begin to explain these things, so a corrupt material world and a corrupt man in a war-torn and war-ravaged and famine-ravaged existence seems to make an enormous amount of sense.
First Council of Nicea
Then there is the political side of this equation to consider. Around 250 AD, Christianity began to emerge as a player in the social-political structure of the world. By 300, the Church was full of all sorts of political ambition. Bishops became effectively synonymous with rulers.
Constantine then capitalizes on the Christian statist ambition as he presided over the Council of Nicaea. Constantine says, “You know what, guys? I’m tired of hearing you bicker. I’m going to put an end to this.” He declared a specific orthodoxy to be upheld. He called all opposing positions to be demented and insane, and then he proceeded to persecute anyone who happened to believe otherwise.
Constantine galvanized ecumenical support for his power in the failing Roman Empire, using his civil authority to condemn. In trade, the winning bishops pledged their allegiance to Constantine. Constantine died in 337, but the Council of Nicaea lasted for almost another 25 years. With each year that passed, the Church became increasingly more embroiled in civil governance.
Fast forward to the appointment of Flavius Theodosius to emperor in 379. Theodosius’ role in history and more importantly, Church history, has been airbrushed out of existence, as Charles Freeman notes in his book AD 381. This is a profound failing because in 381, for the first time in Greco-Roman history, religious orthodoxy became synonymous with political power. In 381, the power of the state was galvanized into Christianity forever. This forever changed the face of the world. From this point forward, the leading Christian theological concern was who had the authority, the force, to compel doctrinal outcomes. No matter the specific theological hair being split, the underlying fight was who held the force to suppress the dissenting opinion.
Here’s why this is important. Secularism gets a black eye because we tend to assume that secular means immoral. But secularism only means the division of religious orthodoxy from political orthodoxy. A secular state is effectively an agnostic state where the force of government does not care what the specific religious convictions of people are. Even though they believed in hundreds of gods, the Hellenistic world, and in particular the Classical Greek world, was effectively a secular state. Man could believe what he chose. He was not compelled by doctrine to believe anything.
The only other manifestation of a truly secular state in the history of the world is the United States of America. It is important for people to grasp this. The single greatest political achievement the world has ever seen was a secular state, meaning that man was free to believe what he wanted. I’m going to talk about this at length later on.
Theocracy on the other hand is the merging of political power with the theological orthodoxy. A theocracy means that man is compelled to a given theological standard by force of government. And this is exactly what happened with Theodosius. Augustine’s doctrine was then able to reign effectively for the next thousand years without contest. No one could muster an objection because it was considered treason to object to Augustinian doctrine.
Augustine decides he has cared for all the basic premises:
- The soul/body or mind/body dichotomy derived from ancient Greek doctrine
- Man is epistemologically corrupt
- The abandonment of reason
- A commitment the presumption that select men are morally correct to dictate intellectual content (dogmatism)
- The primacy of the state (the church)
Central to all of these premises is asceticism. Asceticism is a philosophical commitment of the individual to destroy every facet of his physical existence. Asceticism is the practical application of the soul-body dichotomy put into practice. Christian asceticism took the apostle Paul’s determination to beat his body literally and seriously.
The Church taught that asceticism gave access to the supernatural through mortification, literally, the death of the flesh. Paul Dohse has written at length about the doctrines of mortification and vivification. Most Christians tend to assume that when we talk about mortification, we’re really talking about something they can pick and choose. But in this case is means the literal death of the flesh. Self-destruction would earn God’s pity. Self-destruction showed that man was full of guilt.
Some examples of ascetic practices included celibacy. This was very common. Virginity was considered an ethical ideal tied to the belief that the natural world was evil. This actually hit women very hard through the Dark Ages because women were either virgins or whores. Women were seen as tempters of men. Celibacy was the means to prevent. Celibacy was also a means by which the Catholic Church could keep their property from disappearing into inheritance. Priests that don’t marry don’t have kids, won’t have wives. The Church gets the money. The Church gets taxes. The Church keeps it, because when the priests dies, he doesn’t give it away to his family.
Another ascetic practice was the renunciation of material possessions. For example, a man by the name of Alexander married poverty, which I think is hilarious considering our current preoccupations with re-defining marriage in America. Alexander would beg for his food and did not keep his excess. One commenter on Alexander’s wife said that his form of monasticism was better because it didn’t create the housekeeping problems of say, the Franciscans. In other words, he didn’t have cleric. I think that’s hilarious.
Another ascetic practice is the renunciation of food. The ideal Christian fasted for 40 days, as practiced by Jesus. It also turns out that starvation past 40 days killed you.
They reduced or prevented sleep. They turned sleep into torture. They slept on beds of nails. They were beaten if they fell asleep. Syrian monks tied ropes around their abdomens and slept standing up. Others hung themselves in awkward positions.
They condemned hygiene. They refused to cut their hair, fingernails, or toenails. They dressed in filthy rags and allowed sweat and dirt to accumulate.
They abandoned movement. It was common to lock themselves away in monasteries, but then they would take it further and lock themselves into ever-smaller and smaller cells. Truly horrific is that some ascetics would go into the desert, sit down on a pile of rocks and stay there until their legs are rotten away. They beat their bodies. Men would stare into the sun until they were blind so that they would never succumb to the lusts of the eyes. Monastic orders wore girdles around their loins so that they would not desire women. Castration and self-flagellation were very common.
Here is the point that I want to make. These practices never made it into general practice for the simple reason that it is not livable. It is by definition designed to kill. It is a commitment to death and destruction that cannot be practiced. But the point is that these kinds of practices were venerated. It was seen as an ethical ideal. The men who did practice such action were considered saints. The Church turned these people into heroes.
Because of Augustine, throughout the Dark Ages we have an entire intellectual collapse. Reason cannot grasp God, and there is no earthly reality. Imagine an entire culture built around this fundamental presumption. This is the proof-text mindset- the need to use authority to validate ideas. The proof-text mind cannot think in terms of causality. It is a mind that equates causality with authority. It is a mind that does not grasp principles.
Of course, what this really means is that we are talking about an entire culture built on rational dependence. In other words, it is a culture that gets all of its rational content from somebody who dictates. This is impossible for a scientific society, because a scientific society is built around rational independence, the ability to independently review and explore the world find commonalities and causalities.
What were the results of the Dark Ages?
Intellectual stagnation. It paralyzed all critical thinking. Authority was what governed human interaction, and the result was war, war, war, and more war. God was always in the business of smiting someone else who got it wrong through the sword of the church/state. The concept of “rights” was really a discussion of prerogatives. The “Divine Right of Kings” is really the divine prerogative of kings.
The intellectual stagnation of the Dark Ages produced infant mortality rates estimated at 50 percent, some sources suggest maybe as low as 30. A villager serf, his wife, and surviving children shared a living space of roughly 700 square feet, and they shared that space with livestock.
By age 12, a boy was considered old enough to pledge his life to his sovereign, meaning he was considered old enough to go to war. By 12, girls were considered old enough to marry. They were sold as a chattel, considered a societal burden because they were a mouth to feed. They could not endure the rigors of agricultural life. The concept of a dowry was designed to make marriageable females more attractive to male suitors. Men were basically paid to take on women.
Ninety-five percent of the population worked at agriculture with farm implements out of the Stone Age. Yields were estimated at a quarter of the seed sown. Therefore, it took roughly two acres to feed one person. By comparison, modern farming methods yield in excess of 80 percent, and it takes less than a third of an acre to feed o
ne person. There was no concept of germs, no antibiotics, no vaccines, no anesthetic. Anesthetic was considered sinful. Your pain was necessarily the product of your sin, and God deliberately did it to you. And this all made sense because suffering was a virtue.
Death was a virtue. Pain was merely the natural state of human existence. Practically 95 percent of the populace were slaves, 2 percent did nothing, and the nobility fought wars of conquests for profit. The largest class were the people called the villani. It means villager, but it is the root of our modern word villain. They were born into generational slavery.
This is important to understand. As a class society based on determination, if you were born a serf, you would be a serf. Your grandson would be a serf. Your great grandson would be a serf. Your great grandfather would be a serf. There was effectively no escape. You were committed. You were basically born into subservience, and there was no ability to get out of it. This is the logical conclusion of Augustine’s theories of predestination carried out to their practical application.
“Justice” was meted out with brutal efficiency. A man who stole from a lord’s property, which was effectively everything in sight, could be penalized by being pilloried, drawn and quartered, cut open, or have limbs, noses, or ears cut off. Women, who were accused of crimes, say, daring to seduce a priest or lord (and when I mean by seduced, I mean they lusted after her) had their genitals impaled with hot irons, were locked in iron maidens, burned at the stake, or drowned.
The Church sanctioned all of these actions by government using Romans 13:1-2
“Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God. And they that resist shall receive to themselves damnation.”
This is the foundation of the “Divine Right of Kings”; the presumption that the king is appointed of God, and whatever he happens to do is exactly what God chooses. This is also a corollary of the doctrine of predestination. It is what God intends. What you see manifest is specifically what God desires.
The Dark Ages are dark in principle, and it is imperative that you understand what this means. Philosophically, it is specifically trying to separate all of man from any good. The fundamental formulations of Augustinian doctrine sought to eradicate man on every fundamental level. Christianity elevated pain and suffering and pestilence and poverty to the highest ethical ideal.
The whole of historic Christian doctrine revolves around the veneration of death. Human suffering reaches its pinnacle in Western thought. Destruction of the flesh is the ethical ideal. It doesn’t take an art scholar to understand why the symbol of a fish (the Greek word ιχθυς “ic-thoos”) in remembrance of the disciples was replaced by the cross as an enduring icon of Christianity. For the first 400 to 500 
years, the cross does not appear in Christian art. But by the start of the 6th century, the cross, which is an emblem of political subjugation and torture, becomes Christianity’s central icon.
But then, what other icon would be appropriate for a religion built on human suffering? Four hundred years after Jesus came to preach life in the covenants of promise, Christianity became a cult of death that ruled the world with a nihilistic iron fist.
I get some heat on occasion for calling Christianity a cult of death. But I challenge you, show me I’m wrong. The sum of Christian doctrine is based on the death of man. It is obsessed and fixated on man’s death. And it worships an icon of death and culture. It holds out Jesus’ death and destruction as its highest ethical action. At its root, it preaches that man’s highest ethical ideal is his own self-destruction.
In the introduction I challenged you with this statement: The only thing necessary for evil to triumph is for good men to do nothing. But that statement requires a necessary assumption. If there are men who are good, that presupposes they have values. And the nature of values are such that good men must act consistent with those values.
So then, what causes good men to take no action? What must be the primary assumption?
Change the definition of good!
Turn death and destruction into “good.”
If you want to understand what happened in National Socialist Germany, you must understand that the resulting behavior stemmed from a metaphysical premise that assumed a change in the definition of what was “good.”
Now for me to actually explain why this is so important, we are going to have to do some more remedial work, because most people reading this don’t hold the Augustinian standard of “good” in their head. Most modern Calvinists don’t hold the Augustinian, Luther, and Calvin doctrine of good in their head. Most of them get their definition of good from a very different source. And that’s what we’re going to talk about in part three.
To be continued…
From the Reformation to the Third Reich: Protestantism’s Impact on Western Culture – Introduction
The following is part one of a nine-part series.
Taken from John Immel’s first session
at the 2014 Conference on Gospel Discernment and Spiritual Tyranny
~ Edited by Andy Young
This specific 2014 conference represents the culmination of at least 20 years of thinking for me. And to give you a sense of scope, I need to begin with some history. In America, Christianity first had the opportunity to disagree, starting in the early 19th century, with the Pentecostal and charismatic movements. They were a unique brand of Christianity that were the first to diverge from historic Calvinist roots.
Because there really is no formal definition for Pentecostal and charismatic, there are some profound limitations to the definitions of either. I can tell you what they tend to emphasize. They are renewal movements, a return to the gifts of the Spirit – speaking in tongues, healing – and a very immediate, very specific present kind of Christianity. They were rooted in and had some of their intellectual roots in the Wesleyan movement. They rejected determinism. They rejected predestination. And they believed in free will.
All renewal movements are necessarily movements of personality. Most of the early revival movements in the United States came from men with specific messages- John Alexander Dowie, John G. Lake, William J. Seymour. If you have any interest at all in learning the evolution of charismatic/Pentecostal movements, these names are going to be at the top of the list.
When I came into Christianity around 1981-82, the charismatic renewal was still unformed. There weren’t really mega churches as you and I know mega churches. Back then we were still arguing over whether or not you could have guitars and drums in church, whereas today, if you don’t have contemporary music and guitars and drums, nobody shows up.
Oral Roberts University – Tulsa, OK
One of the primary leading figures of that timeframe would be men like Oral Roberts, one of the first men in the history of the world to impact the globe by mass media. For a series of reasons, I end up going to Oral Roberts University thinking that I would arrive at charismatic utopia. Given my love for ideas, I found myself terribly attracted to studying theology. I hold a degree in Systematic and Historical Theology with a minor in Old Testament. What that basically means is that the sum of my education was in church history, the progression of church doctrine and systematic theology.
The head of the Department of Theology at the time was Siegfried Chasman who was a committed Calvinist from Europe. As such, he organized the Department of Theology around that body of ideas, but he also knew he had an entire student body committed, for the most part, to Pentecostal/charismatic concepts. The problem is that most people make the fundamental mistake in assuming that Calvinism is somehow negotiable, that we can somehow pick and choose which parts of Calvinism we want. And so then they try to hybridize a lot of these ideas.
Herein is the implicit conflict. You would go to chapel Tuesdays and Thursdays, and the charismatic speaker of the day would blow through and say whatever they had to say. Meanwhile, those in the Theology Department would sit front and center of the auditorium,and without fail they would be visibly and universally outraged at whatever was said from the platform.
So I was dead square in the middle of this ongoing fight- the power and the effectiveness of charismatic-style doctrines, and the critique of the only form of academic theology that is Protestantism.
by the time I had graduated from college, I had no home. Charismatic churches didn’t have the interest in what I had learned or what I knew, but by the same token, I got to spend an entire college career addressing the fundamental problems that I saw with Calvinism as such; combating those arguments, being aware of these arguments, writing endless papers on those arguments, defending those papers against myself and the entire classroom. So I am no stranger to the fight.
When I was 26 years old, I found myself in Gaithersburg, MD on the doorstep of what was then a People of Destiny International church (which would eventually become Sovereign Grace Ministries). When I first got there, they presented themselves as these very broad-minded, interested in ideas thinkers, social commentators, and frankly, I thought it felt like home. I was to eventually learn that was totally false. Around 1991 they started to make a transition into what I knew was Calvinism, and I had fundamental objections to Calvinism. They had no interest in ideas, and they had no interest in anybody else’s input. I made the faulty assumption that I could object, that this was a reasonable action on my part, on anybody’s part, if they saw a problem with the doctrine; that anyone should be able to say, “No, that’s not true.”
This of course embroiled me in all manner of church conflict to the point that they eventually told me I was deleterious. “And oh, by the way, why don’t you go out and start your own church?” The irony of that has never ceased to amaze me, that I could be considered deleterious (evil, wicked, pernicious, and destructive) but yet it was perfectly acceptable for me to go out and start my own church. To this day, I think that’s hilarious.
It took me a long time to unravel the problems, but because of the way I tend to approach the world, I saw commonalities. Now of course the original criticism was, “Well, the reason there’s a conflict, John, is because you’re here. The conflict is you.”
Okay.
And inasmuch as you accept that assumption, then that makes abundant sense. But remember, I had almost a decade of Christian life behind me. I already had an identity that spanned a number of different denominations, a number of different church flavors, plus the intention to create theology as a professional pursuit. So the standard denunciations and the standard objections to me didn’t work. I did not quickly embrace the notion that I could be so fundamentally wrong. But this ultimately set me on the path of identifying what is the commonality here.
I had already seen these doctrines in some form and in some fashion even in the charismatic churches. I would eventually get out of Sovereign Grace Ministries, and I would go participate in other churches and I would still see the same themes, the same ideas. And trust me, I was one of the few people going around actually objecting to the broader actions of Sovereign Grace Ministries. I was absolutely a lone voice. So any preacher I ever heard that ever said to me, “Your job is to submit to me. It is my job to defend the sheep,” I would specifically exhort them to get involved in protecting the sheep in the context of the conduct of that ministry. Universally, they said no way.
In all these churches, fundamental to them was the doctrine of submission and authority; the presumption that select men had the moral right to dictate to me intellectual conclusions. Concurrent with that submission was that they were somehow uniquely qualified to understand the truth and nobody else really was, and that by virtue of that authority, they had the right to treat me however they chose. In whatever way they qualified such a justification, at the root, that’s what they presumed. If I was not willing to embrace what they said, it was somehow a moral failing on my part. The presumption was always that the moral failing began with me. And for a while of course I accepted the presumption, but then I realized, wait a minute, this stuff exists whether I’m at this church or not.
There was only one other common denominator…
…and that was the doctrine.
With my degree and historical background I was able to trace the evolution of Christian thought effectively from the 1st century to about the 18th century. I had enough church history to understand that this pattern was actually not uncommon. Once I identified those fundamental elements, I realized this has happened before, and it has happened over and over and over. I finally had to ask myself, how is it possible that the Church either finds itself in bed with tyrants, abetting tyrants, or behaving as tyrants itself?
And that’s when I came up with this. I’ve shown this in pretty much every conference.
The Gospel According to John Immel, chapter 3:1-3
- All people act logically from their assumptions.
- It does not matter how inconsistent the ideas or insane the rationale. They will act until that logic is fulfilled.
- Therefore, when you see masses of people taking the same destructive actions, if you find the assumptions, you will find the cause.
Now of course when I formulated this, I hadn’t yet read James Madison and his Memorial and Remonstrance against Religious Assessments, in which he states:
“7. Because experience witnesses that ecclesiastical establishments…during almost fifteen centuries has the legal establishment of Christianity been on trial. What have been its fruits? More or less in all places, pride and indolence in the clergy, ignorance and servility in the laity, and in both, superstition, bigotry and persecutions.”
“8. Because…what influence in fact have ecclesiastical establishments had on civil society? In some instances they have been seen to erect a spiritual tyranny on the ruins of civil authority; in many instances they have been seen upholding the thrones of political tyranny; and in no instance have they been seen as the guardians of the liberties of the people.”
James Madison nailed it. The bulk of Christian history is one, long, slow motion train wreck of tyranny. This is a problem that bothered me viscerally. We genuinely believe that God is love, yet with stunning consistency, the church that God sees and is supposed to call His own ends up at the forefront of tyranny. There is something seriously wrong with this picture!
The example of National Socialist Germany is an instructional morality event of epic proportions. In the 1920s, Germany was Christian by any definition. Not only was it Christian, it was Lutheran Christian by any definition. Of the 60 million people that resided in Germany, 40 million identified themselves as evangelicals. The other 20 million identified themselves as Catholic or some variation of Protestantism, with only about 1 percent embodying a genuinely non-Christian mysticism.
There is a common objection that the reason the evil in Germany took place is because a select few did bad things and that good men did nothing. The only thing necessary for evil to triumph is for good men to do nothing. Does this explain what happened to National Socialist Germany?
I’m going to let you ponder that question.
Before we can genuinely answer that question, we need to do some serious remedial work. We need to understand what shaped Germany in the 1920s. And the reason we need to understand history is because, as Adolf Hitler once said, “A man who has no sense of history is a man who has no ears or eyes.”
Now for me to do my job, I’m going to have to introduce you to philosophy.
Disciplines of Philosophy
– Metaphysics
– Epistemology
– Ethics
– Politics
– Aesthetics (art)
The nature of existence is metaphysics. How man knows what he knows is called epistemology. How we value what we know is ethics. How we interact with people is politics. And how man creatively reflects his existence back to himself is called aesthetics or art.
Man cannot help but integrate his ideas. It’s the way he’s built. From the time he is a toddler, the first thing he wants to understand is how things fit together. Man must organize his ideas into a cohesive system just like a fish must breathe in water. For man, his ideas do not hang in a vacuum. His ideas must be attached to something. And he must start from the most rudimentary part of his existence. He must start at the beginning.
It is a hard thing to learn to think in essentials, to think in principles, to think in terms of ideological relationships. It is hard to learn to think philosophically. However, most people are unaware of this big picture. Most people don’t think in these terms, yet most people treat ideas as some kind of smorgasbord. Oh, I like this one, and I like this one. Nah, I don’t like that one. I like this one. And they put it all in a basket and from time to time they will pull out an idea and say, “Yeah, that’s pretty good. Yeah, that’s pretty good.” They treat ideas very carelessly.
Often they find themselves dead square in the middle of some form of conflict, some form of psychic pain. And because they treat ideas carelessly, they don’t recognize that the psychic pain they hold is directly tied to mutually exclusive ideas that are in conflict. This is because they have not done a successful job at integrating ideas, or eliminating the errors from the most rudimentary level of their ideas to the practical outworking. The result is uncertainty. Then, one of the first things man tends to do when he encounters a conflict or an inconsistency is to punt the inconsistency into the abyss so that he doesn’t have to deal with it.
Since it is the subject of this conversation, we are already familiar with how this actually breaks down with Augustine, with Calvinistic thought. What is the metaphysical assumption of Augustine? Man is corrupt. Man is existentially corrupt. He is corrupt from the nature of his existence. He has no redeeming good quality in his existence. Anytime you think you’ve got something good, you don’t. Because man is metaphysically corrupt, that means, epistemologically, man cannot know anything. Because man cannnot know anything, his moral responsibility – his ethical responsibility – is his own self-destruction. And because man cannot do good, he will not follow through on this ethical standard. This means he necessarily needs a government that will compel him to that action. So if you won’t sacrifice you, there will be a government that will sacrifice you.
And last is aesthetics. This is how man reflects the world back to himself. Man needs a means by which he refuels his existence. He needs a means by which he takes his most rudimentary assumptions about his life and puts that into a form so that when he looks back at it, he is refreshed. This is the root of aesthetics.
However, if you presume man’s metaphysical corruption and you presume all of these fundamental things that Augustine presumes, what kind of art do you create? You create churches lined with gargoyles. You create Dante’s Inferno where the nature of your art specifically reflects man’s catastrophe, destruction, impotence, fear, terror, anxiety, neuroses, and psychoses. Your art will always follow your most rudimentary philosophical assumptions.
The dominant philosophy on the planet is collectivism. It is the presumption that man is first and foremost the property of the state, the property of society, the property of tribe, the property of community or denomination or local church or sect.
Here is my contribution to philosophy. I have identified five fundamental elements of all collectivist doctrines that are designed to produce tyranny. The reason I have organized this as a web is because I want you to understand that this is not linear. All of these elements are interdependent and do not necessarily follow in a progression. There is a dynamic tension between all the arguments. Some arguments that you hear will have facets of each of these elements. Let’s look at each one of these more closely.
Incompetent Masses
The underlying conclusion throughout Western thought has been that man’s senses or his ability to reason were fundamentally flawed. Man could not understand the world in which he lived. This is the bedrock of incompetence. If you separate man from his mind, man from his body, and man from reality there is no other place for man to live. So if you presume that man is incompetent then you set the groundwork for the next concept.
Universal Guilt
This is a tool designed to drive you to accept your own incompetence. All men are guilty of moral depravity so that no one can advocate a moral standard. If you will accept guilt, a universal guilt, a guilt for no crime whatsoever, a guilt for nothing else than for simply being an incompetent human, you will accept the standard that you are morally incapable of running your own life. If you cannot presume your own moral good then the only thing left is…
Dictated Good
Because man is guilty and incompetent to carry out the important actions, he necessarily needs someone to save him from himself. This is why there has always been a separation between the willing elite and the general masses. This is where the class society comes from. There has always been the presumption that the “true philosopher” had a special access to truth.
Abolition of Ambition
Because man is by nature an individual and not a collective being, he must be talked out of individual action. He must be persuaded that any action done independent of group sanction is the height of moral failing.
Collective Conformity
This is the end game. This is where the full force of government is brought to bear for the sole purpose of creating a neutered humanity without complexion, or variation, or distinction. This outcome is held out as an ethical ideal and forced into existence at all costs.
Utopian Prestige
All arguments are in service to the collective reputation. Notice the outcome is at the center of the web of these five elements. How many times have you heard a preacher talk about the reputation of the church? The argument is that individual action will impact the prestige of his “local collective.” This is the presumption of Utopian Prestige. In every collectivist ideology, you will ultimately see the proclaimed ideal is some utopian ideal, whether it’s the Marxist’s workers’ paradise, whether it’s the Gaia, the utopia of earth, nature rule, nature worship, whether it be heaven, racial purity, it is always some utopian ideal that has no material expression. In other words, you will never see it here.
Most people have very little exposure to formal metaphysical or epistemological science. What they will do consistently is quote ethical expectations, and they do not realize that they are in fact admitting and committing to an ethical formulation that is part of a bigger picture. This is where most people encounter the philosophical system, ethics. Usually, our culture’s social values are expressions of ethics. What we find offensive, what we get offended by in public is specifically a reflection of our ethical values. People don’t know where these ethical formulations come from, which means they don’t really think about what they mean.
Ethics is where man experiences a political or philosophical formulation. Now consider the statement, “The only thing necessary for evil to triumph is for good men to do nothing.” So then the question becomes, how is it possible for good men to sit by and do nothing? Remember that all behavior flows from metaphysical assumptions and is driven by logic. In order to answer the question, we must first consider, what are the root assumptions, and what is the progression of thought that leads to a behavior where good men will not act against evil?
To be continued…
Paul's Passing Thoughts 
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