Paul's Passing Thoughts

The Disaster of Sacrifice as the Ultimate Moral Standard – Part 1

Posted in Uncategorized by Andy Young, PPT contributing editor on July 17, 2017

The following is part one of a four-part series.
Taken from John Immel’s first session at the 2016 Conference on Gospel Discernment and Spiritual Tyranny
~ Edited by Andy Young

Click here for part twoClick here for part three
(Links to the archived files are found below)

We get to talk about philosophy!

The Gospel According to John Immel, chapter 3:1-3

  1. All people act logically from their assumptions.
  2. It does not matter how inconsistent the ideas or insane the rationale. They will act until that logic is fulfilled.
  3. Therefore, when you see masses of people taking the same destructive actions, if you find the assumptions, you will find the cause.

Here is the fundamental premise that I’m trying to bring to light. People act consistently from their body of ideas. They will fulfill that logical conclusion. They cannot escape it because human beings are designed to integrate their concepts from the most basic premises all the way to the highest concepts.

This explanation is best captured in the diagram at the right. My claim to fame within TANC Ministries is to discuss the roots of tyranny. Where does tyranny come from, and why does it exist? This is my contribution to philosophy. I’ve identified five pillars which are the basis for all tyranny. I’ve arranged them into a spider web because I want you to understand that they are all inter-connected. These are not stand-alone events: universal guilt, incompetent masses, collective conformity, abolition of ambition, and dictated good.

In all tyrannies, you will find these fundamental doctrines (and I don’t care if the tyranny is communist, socialist, or Calvinist) behind the arguments that people use to sustain such tyranny.

Man organizes his ideas in a hierarchy.   I laid this out consistently in both the 2012 and 2013 TANC conferences – find the assumption and you will find the cause. One of the most challenging things I think people have when they are evaluating the content of ideas is learning to see root principles; learning to see what is at the bottom of what everyone is thinking.

To do that you have to learn to think philosophically. All men organize their ideas into a cohesive whole, and that science is called philosophy. Now they might not be aware of it, it may not be explicit, but all men have an integration of their ideas. In the world of philosophy that process goes by these sub-divisions or disciplines:

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. (The bulk of this series will involve the discussion of ethics) How we interact with people is politics. And how man creatively reflects his existence back to himself is called aesthetics or art.

This series of discussions will focus on the central ethical assumption of the Western world, indeed, the whole world:

Gospel According to John Immel 7:17
”Sacrifice as the highest moral ideal is the lynch pin of the coming Protestant Dark Age.”

Ponder that for a minute.

You can see that I crossed out the word “Protestant”, and I did that, not to minimize Calvinist Christianity’s role in the coming Dark Age, but to emphasize that Western culture is heading towards a collapse. The Western world is committing ideological treason to the ideas that brought liberty and light to the whole world. The Western world’s central philosophical betrayal is the renewed embrace of the primary ethic of sacrifice. Twenty-first century man has decided to abandon the power of individualism a replace it with the primordial ethics of shamens, tribal warlords, and despots.

There is no small irony that in the Western slide into self-destruction, Christianity is paving the way with Augustinian and Calvinist doctrines from ages past that have already proved what they will create. They have already proved that the ideas taken to their logical conclusion will create death, poverty, suffering, and darkness.

It is ironic because Christians like to pretend they are ethical innovators. They love to talk about being separate from the world, and that being “worldly” is the same as being evil, that as Christians they have unique and transforming ideas. Christianity likes to pretend that it originated all the good ideas, and only the bad ideas exist in the world. Christians like to think that self-sacrifice is a wholly unique Christian concept that started when Jesus hung on the cross. They like to think that the world is committed to selfishness and ego, and individuals engaging in self-interest are “worldly.”

But like most myths, when studied beyond the surface it becomes clear that Christianity regularly steals its ideas from other sources. It becomes clear that Christianity repackages worldly ideas and presents them in its own name. For example: taking over Sunday as a day of divine service (it was originally a Greco-Roman holiday dedicated to Zeus); taking over a pagan winter festival and decorating trees and calling it “Christmas”; and probably amongst the most egregious rip-offs in history is the ex-appropriation of Jewish scriptures as the source of Christian authority all the while persecuting and killing the very people to whom the documents were written.

So here is the myth revealed: Christianity did not invent sacrifice for the “greater good”. Indeed, the oldest of all worldly ideas is sacrifice as the highest moral standard. The oldest moral standard known to man, practiced in all cultures and in all continents, is the foundational premise that man must sacrifice himself, must sacrifice his self-interest for the gods, for the tribe, for the people, for the king, for the nation, and the “greater good.”

For the whole of human history, it has been presumed that man is a sacrificial animal. Don’t be deceived that because we don’t see virgins tied to alters and priests holding bloody knives that we in the twenty-first century are more enlightened. We are not. Indeed, the nature of sacrifice today is more pervasive, more destructive, and more vicious. In ages past a sacrifice was done to receive a favor from the gods. It was expected that the destruction of one value would provide something of greater value. Today it is presumed that to receive any benefit from a sacrifice disqualifies the action. Today we sacrifice for the sake of sacrifice alone.

The result is the modern man is offered two existential options:

Sadism – sacrifice enforced as the hands of others
Masochism – self-inflicted sacrifice

Sacrifice is destroying America!

  • Sacrifice is destroying a free society at the root
  • Sacrifice corrupts government
  • Sacrifice destroys achievement
  • Sacrifice destroys the meaning of words
  • Sacrifice destroys marriages
  • Sacrifice gives Calvinist thugs the moral power to perpetrate their tyranny.

But before we trip too far down that path I want to give you a sense of history.

Sumerians – 3500 BCE
From the land of Ur, kings were gods, and the people were created to serve the gods. Fertility was the most sought-after boon from the gods. To acquire these boons people gave sacrifices. There were sacrifices of animals, and there were sacrifices of grain, and there were sacrifices of people. There belief was that the sacrifice of people made it possible to follow the king into the after-life. If was also a common practice for women to sacrifice themselves to follow their husbands into the after-life.

Hindu Vedas – 1700 BCE to 1100 BCE
The belief that the Vedas are divinely inspired documents without human authors. Within these scriptures they detail human sacrifice. Some scholars say that human sacrifice was continued in Bengal in the ancient world through the 19th century. The Thuggee cult that was dramatized in the film, Indian Jones and the Temple of Doom was real. They followed Kali, the goddess of destruction, and it is believed they killed somewhere in the neighborhood of 2 million people!

Shang Dynasty – 1523 BCE to 1050 BCE
The Chinese culture was dominated by ancestor worship. When a man died he passed into the “upper regions.” These ancestors had the power to impact the lives of descendants back down on earth. To inspire these ancestors to act on their behalf, people on earth gave sacrifices – animals, food, grain, wine, and other men. It was believed than man’s abasement before the spirits by offering these sacrifices would show the correct humility so that they might be worthy of good fortune. When the kings died, it was common practice to slaughter members of his elite guard and bury them in the tombs to guard the Shang kings in the after-life.

Abraham (Abram) – 1700 BCE
Now consider the geographical region of these first three civilizations: Mesopotamia (Middle East), India, and China. The Bible in the book of Genesis tells about a man named Abram who came from this very same general region, Ur of the Chaldeans.

“Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram’s wife, and they went forth together from Ur of the Chaldeans to go into the land of Canaan, but when they came to Haran, they settled there.” ~ Genesis 11:31

“After these things God tested Abraham and said to him, ‘Abraham!’ And he said, ‘Here I am.’ He said, ‘Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.’ So Abraham rose early in the morning, saddled his donkey, and took two of his young men with him, and his son Isaac. And he cut the wood for the burnt offering and arose and went to the place of which God had told him.” ~ Genesis 22:1-3

There are two things I want you to see from these passages. First, notice where Abraham and his whole family is from; Ur, the land of the Sumerians. Second, notice that Abraham never considers the command to sacrifice Isaac to be something unusual.   The chances are that he was not the first man to believe that some god somewhere told him to sacrifice his child.

This is very important. Abraham would have been amidst a pantheon of gods. In his culture, everywhere he looked there was a god. And he has this personal God of his own called “Yehowah” (Jehovah) who isn’t know to too many people, if anybody other than Abraham. His household knows Him simply because they have seen Abraham prosper because of Him. So this obscure God says to this man, “Go kill your kid,” – there’s nothing abnormal here to Abraham’s mind.

It is crucial that you understand that at no point in history is sacrifice as a concept unique. Let that sink in for a moment.

Pythagoreans – 570 BCE
I did a full analysis on the Pythagoreans and their impact on Western thought at the 2013 TANC Conference. But a brief review is in order. Their abiding and enduring impact begins with their contributions to music and mathematics. However their greater impact on Western culture is metaphysical. What they offer is profound and unique.

The Pythagoreans celebrate sunrise.

“Man has two parts, a high part and a low part. The low part is the body, the high part the soul. These two are in eternal conflict with each other. The soul is akin to God, to another dimension. Once, it was a god-like creature, inhabiting another, superior, spiritual world. But it sinned. And the result was it fell from grace. And as punishment was included in the body on this earth. The body is therefore the prison, the tomb of the soul. And we are destined, each of us, to go through a series of “reincarnations”. At the end of our earthly span, our soul goes back to the other world, and it gets the appropriate reward or punishment (depending upon its behavior), and then it comes around again, what they call the “wheel of birth.” Sometimes it comes up in another human body, sometimes in an animal body. It lives out its cycle…until…the soul can escape from this body and earth permanently, reunite once and for all with God, and thereby achieve true happiness and salvation…

“How do you [get to it]?…purification…you have to live a good life…an ascetic life…[but] the Pythagoreans at their most ascetic are frenzied hedonists in comparison to the Christians that are yet to come…”

“…to be free of the flesh is man’s highest ethical ideal.”

You can hear the echoes of later Christian doctrine all over this. Here is what the Pythagoreans did. For the first time there was formal concept of man divided against himself – that man was actually two things; spiritual and material. The spiritual was good and the material was functionally evil. They are the developers of human depravity in Western thought.

Most cultures prior to this accepted that the gods were to be revered and their domains were set apart, but it was assumed that man had a right to engage or interact with the gods on some level. The divine was not specifically hostile to man as such, and man by definition could beseech the gods and get boons from them. The Pythagorean premise begins the separation between the material and the spiritual.

Now to my knowledge the Pythagoreans do not participate in human sacrifice in the literal meaning, but they introduce what amounts to a “living death.” For the first time in philosophical history, the presumption is that this stuff (body, matter) that we inhabit is somehow functionally and morally wrong.

Plato to Plotinus to Augustine


I detailed the is a previous conference, but I never get tired of pointing this out. Augustine’s theological pedigree is rooted in Plato’s philosophy via the neo-platonist Plotinus. Plato’s The Republic basically says this: Lesser men are driven by their passions and not fit to rule themselves. Lesser men must subordinate themselves (a.k.a. sacrifice) their base nature to the Philosopher Kings. This is the appropriate order of the world.

Those intellectuals who have the ability to formulate a full philosophical statement, as Plato did, are the ones with the most intellectual power. It is very difficult for people to be philosophical and intellectual innovators. One percent of one percent of one percent of one percent of people in world history will every try to do such a thing. Most people uncritically adopt philosophical statements from whomever they are learning.

Plotinus picks up ideas from the Pythagoreans, the Cynics, and the Stoics who all believed in the soul/body dichotomy, a doctrine which metastasizes as it develops throughout history. While the Pythagoreans would have been considered raving hedonists by comparison, by the time we get to the Cynics, their commitment to the destruction of the body is transcendent. And this is what Plotinus picks up on. By the time we get to Plotinus, he is determined to philosophically eradicate the material world as such, and that specifically means the body.

Plotinus drops all vestiges of the humanist element in Plato’s philosophy. What I mean by that is while Platos’s ideas were wrong, he still held that humanity had virtue. He believed man had value and he still advocated for the betterment of man, but Plato’s was not a religious position even though it had religious elements. But by the time we get to Plotinus, the religious element of spirit-good/matter-evil had reached a peak.

Plotinus probably would have faded into oblivion had it not been for Augustine. Augustine uses Plotinus’ anti-material metaphysic and weaves the Pythagorean’s soul/body dichotomy into Christianity. Augustine said that the nature of man’s sacrifice is individual. This is important. Up until Augustine, men didn’t really consider themselves individuals. They might have identified that they were sole people, but they were always part of something larger. Their nationalities mattered, their participation in the tribe mattered, they conceptualized themselves in the collective mindset. Augustine is the first philosopher to introduce individuality and more importantly, a morbid introspection. Most of you are very keen on doing self-analysis and looking inside and then finding your flaws. This is Augustine’s heritage.

He metastasizes the Pythagorean concept of asceticism and turns it on human life as such. Life qua life is the greatest threat to define existence. The whole of this theology has a singular aim; to make man’s life unlivable and make death the moral ideal.

So now here is the problem. Augustine’s doctrine becomes the de facto standard of Christian orthodoxy for effectively the next thousand years. He stands intellectually unopposed.   There is no legitimate intellectual resistance to Augustine’s doctrine until St. Thomas Aquinas. The reason he is so successful at this is because his doctrine is both heresy and treason to oppose. In other words, it is backed by government power.

The logical conclusion of a doctrine that condemns is called asceticism. Asceticism is the soul/body dichotomy – the intentional destruction of the evil material world put into practice. It is no longer a theory. The kind of asceticism the worked its way across Europe was the practice of trying to incrementally destroy the body. Consider the lengths to which they went to destroy the body: staring into the sun until blind so as not to lust after women, sitting on rocks until their legs wasted away, drinking dirty laundry water.

So Christian Europe basically decides that the apostle Paul’s metaphor to beat his body into submission is to be taken literally. Asceticism was the social ideal during the Dark Ages. The problem is, you can’t really practice asceticism because it will kill you, yet the cultural heroes were all ascetics. They are individually self-destructive but they are held up as a moral ideal. They are venerated even though you don’t really do what they do.

This is the mind set of the European Dark Ages. The Dark Ages are dark in principle because the ideas behind the societal action are dark in principle. If your metaphysics is dark, man can’t know anything because his epistemology, what he knows, his mind, is dark. If his mind is dark, by definition he seeks out darkness. He values darkness. He seeks to destroy. And that means his politics, how he interacts with people, is by definition destructive. Notice the progression. You start with the Augustinian premise of original sin and self-destruction, man is materially and fundamentally evil, it results in a logical conclusion.

Four hundred years after Jesus came preaching life in the covenants of promise, Christianity becomes a cult of death that rules the world with a nihilistic iron fist. But for all of the destruction that Augustine’s ideas created he had one flaw in his theology. He left one avenue of self-interest in his doctrine. That flaw left the world one last glimmer of hope, one last place for man to escape the destruction of human sacrifice. That flaw would remain in human thought for about a thousand years.

…To be continued

John Immel 2016 Session 1 Archive Video (YouTube)  Audio Only (mp3)

Colonial Puritanism was Commonly Known as “Platonic Christianity”

Posted in Uncategorized by Andy Young, PPT contributing editor on August 13, 2016

Originally published November 5, 2013

Excerpted from

In their new home, the Puritans implemented many of the same onerous legal restrictions upon religious liberty that had vexed them while living in England. For example, John Cotton, a leading Massachusetts cleric, implemented a law that no man could vote unless he was both a Puritan church member and a property owner (non-Puritans were dispossessed of their private property). Additionally, all colonists were legally required to attend austere Puritan church services. If the Church Warden caught any person truant from church services without illness or permissible excuse, the truant was pilloried and the truant’s ear was nailed to the wood. This approach was widespread and long-lasting in Puritan society. The Plymouth court of 1752 convicted defendant Joseph Boardman of “unnecessary absence from [Puritan] worship” and “not frequenting the publick worship of God.” In short, Puritan salvation was to be achieved through compulsory social engineering of the community, rather than voluntary individual piety.

The Puritans implemented a form of Platonic Christian Socialism, which was based upon an ideological synthesis of such influences as 1) Plato’s Republic, 2) a utopian interpretation of the New Testament (especially Acts 2:44-46), 3) a joint-stock agreement between colonial shareholders and the London-based John Peirce & Associates company, 4) a Continental European cultural attitude toward education (acquired during Pilgrim settlement in Holland), and 5) especially close economic and cultural bonds between Boston’s elite and the ruling class of England. During their first three years in the New World, the Puritans abolished private property and declared all land and produce to be owned in common (a commonwealth).

In Plymouth over half the colonists promptly died from starvation. Governor William Bradford observed that the collectivist approach “was found to breed much confusion and discontent and retard much employment that would have been to their benefit and comfort.” He lamented the “vanity of that conceit of Plato’s . . . that the taking away of property and bringing community into a commonwealth would make them happy and flourishing; as if they were wiser than God.” Governor Bradford implemented private ownership of property, but Platonic Christianity continued to dominate other aspects of regional social policy.

For his part, John Winthrop delivered a famous speech in 1630 that articulated the prevailing contemporary Bay Colony ethic of social collectivism:

[W]e must be knit together in this work as one man, we must entertain each other in brotherly Affection, we must be willing to abridge our selves of our superfluities for the supply of others’ necessities, we must uphold a familiar Commerce together . . . [and] make others’ Conditions our own, . . . always having before our eyes our . . . Community in the work, our Community as members of the same body[.] . . . [W]e shall find that . . . when [God] shall make us a praise and glory, that men shall say of succeeding plantations: the Lord make it like that of New England: for we must Consider that we shall be as a City upon a Hill.

Winthrop’s words were not mere inspirational rhetoric. Each statement reflected an expansive element of social policy, pressed to its logical end and enforced by the Puritans with deadly seriousness.

The leaders of the Massachusetts Bay Colony openly espoused rule by the elite. “If we should change from a mixed aristocracy to mere democracy,” Winthrop once explained, “we should have no warrant in scripture for it: for there was no such government in Israel . . . A democracy is, amongst civil nations, accounted the meanest and worst of all forms of government.” John Cotton wrote: “I do not conceive that ever God did ordeyne [democracy] as a fit government eyther for church or commonwealth. If the people be governors who shall be governed?”

Despite utopian aspirations, the Massachusetts colonies were quickly beset with political and religious division. Internally, the Puritans persecuted and even tortured non-conforming Christians. In Boston Common, dissenters were hung or buried alive. In 1636, Roger Williams, who became a Baptist, was banished in the dead of winter and led some religious dissidents away to found Rhode Island. The same year, Thomas Hooker, another preacher at odds with the Bay Puritans, founded Connecticut with a separate breakaway group.

The Massachusetts Bay Colony attempted to curtail further dissent by utilizing a tightly-controlled system of schooling and neighborhood monitoring. In 1635, the first “public school” was established in 1635. In 1636, by general vote of the Massachusetts Bay Colony, the Puritans established what was then termed “the School of the Prophets.” This divinity school, which grew into Harvard College and then Harvard University, was meant to superintend the lives of the colonists and prevent any further deviations from proper doctrine.

With Harvard established as the capstone of their system of social control, the Puritans then set about to construct supporting strictures. The Puritan paradigm utilized certain aspects of the Platonic paradigm of community child raising, including indentured servitude:

[There was a] practice common among English Puritans of “putting out” children–placing them at an early age in other homes where they were treated partly as foster children and partly as apprentices or farm-hands. One of the motivations underlying the maintenance of this custom seems to have been the parents’ desire to avoid the formation of strong emotional bonds with their offspring–bonds that might temper the strictness of the children’s discipline or interfere with their own piety.

A controlling, punitive culture gradually emerged. The Puritans enacted laws that curtailed parental rights, created community schools, established Puritan precepts as a civic requirement, imposed community taxation for majoritarian schooling, and encouraged citizens to report upon non-conforming relatives and neighbors. By separating children from their parents, community leaders could monitor all family members. No family member could rebel against the community scheme or the official dogma without putting other family members at risk of reprisal. Children became more vulnerable to various forms of abuse.

The Massachusetts Education Law of 1642 (re-enacted with a preamble and local taxation features in 1648) was a natural extension of the Puritan requirement that all citizens had to attend Puritan church services. School was, like church, an institution designed to inculcate a particular world view. Puritans thought that their world view should be sanctioned and disseminated under government auspices. This same precept necessarily underpins the enactment of every compulsory education statute, Puritan or otherwise.

In Connecticut, Yale filled the same role as Harvard did for Massachusetts. Much later in time, Congregational Reverend Eleazar Wheelock founded Moor’s Charity School in Connecticut to “civilize” Native Americans. In 1769, Wheelock moved the institution to Hanover, New Hampshire, and renamed it Dartmouth College. During the Framers’ Era, the Baptists complained vociferously about the oppression they experienced as a religious minority in Connecticut.

As the Massachusetts Puritan society became more overbearing, it developed a psychotic quality. Children committed suicide. Furtive adults coped with an environment in which due process and freedom of expression were denied. A dark era of suspicion and fear took hold, culminating most famously in the Salem Witchcraft Trials of 1692 — 1 2. (Salem is located near present-day Boston). The aim of the trials was to eliminate individuals with “heretical” views or conduct. In practice, heresy included political criticism of the colonial government, eccentric personal behavior, and criticism of the witchhunt itself.

During the purge, nineteen men and women were executed as witches (along with two dogs thought to be accomplices). About two hundred other nonconformists were imprisoned, and four accused witches died in prison. One man who refused to submit to trial was killed using an European torture technique, peine forte et dure, whereby heavy stones are placed upon a man until he is crushed and suffocated. (Plymouth held witchcraft trials as well, but the defendants were acquitted.)

As the bloodlust ebbed, a general sense emerged amongst colonial leaders that their entire community had gone terribly awry. To their credit, judges and jurors issued public apologies for their errors in judgment. Reverend Samuel Parris was replaced as minister after reluctantly admitting to some mistakes. Unfortunately, Chief Justice William Stoughton, the most culpable actor in the bloodfest, refused to apologize. He was subsequently elected to be the next governor of Massachusetts (a feat emulated by Earl Warren, who was elected governor of California after the internment of Japanese Americans).

Fortunately, the lessons of the Massachusetts Bay Colony were not lost upon the Framers of the United States Constitution. For example, home-educated Benjamin Franklin, one of the most influential Framers, frequently clashed with the officials and clerics in Boston. As a youth, Franklin bridled under the Puritan strictures in Boston, defied the Puritan culture of indentured servitude, fled to make his home in Quaker-dominated Philadelphia, and published criticisms of perceived Puritan bigotry.

Franklin also wrote a scathing criticism of Harvard. Writing under the “Mrs. Silence Dogood” pseudonym, he recounted her fictional deliberation about whether to send her son to Harvard. In the process, Dogood fell asleep and began to dream that she was journeying toward Harvard. Its gate was guarded by “two sturdy porters named Riches and Poverty,” and students were approved only by Riches. Once admitted, the students “learn little more than how to carry themselves handsomely, and enter a room genteelly (which might as well be acquired at a dancing school), and from thence they return, after abundance of trouble and charge, as great blockheads as ever, only more proud and self-conceited.” Franklin founded the University of Pennsylvania with a very different educational mandate.

After Franklin invented the lightning rod, many of the Puritans effectively accused him of sorcery. Reverend Thomas Prince, a prominent Congregationalist Puritan pastor of Boston’s Old South Church and a graduate of Harvard, led the the charge. Franklin, Prince decreed, had defied the will of God, the “Prince of the Power of the Air,” by interfering with His heavenly manifestation. Prince also asserted that Franklin’s rods had caused God to strike Boston with the earthquake of 1755. Franklin used his pithy wit to defang the campaign against his invention. Surely, Franklin observed, if interference with lightening was prohibited, roofs also defied God’s will by allowing people to stay dry in the face of His rain. Resistance to Franklin’s lightening rod subsided when it was discovered that his innovation prevented many churches from burning to the ground.

As another example, John Adams expressed concern about Puritan discrimination against Jews. Much of the discrimination was accomplished through Massachusetts’ imposed system of state-mandated religious observance and government-sponsored schooling. Harvard, for instance, implemented policies and quotas which were designed to curtail enrollment of meritorious Jewish students. John Adams unsuccessfully recommended revisions of the state constitution which would have enhanced free exercise of religion. Adams further urged that slavery be prohibited, darkly predicting it would lead to eventual civil war if uncurtailed.

Colonials living in the southern United States were equally wary of Massachusetts practices. In stark contrast to the Massachusetts model of public education, leading Southerners preferred apprenticeship and home education (a lifestyle that predominated until Reconstruction). Tutors and private schooling supplemented the educations of wealthy Southern children. James Madison, George Washington, Thomas Jefferson, and Patrick Henry, all Virginians, experienced the same general regime of home-education and apprenticeship known to Benjamin Franklin.

In perhaps the most critical indication of all, James Madison, Thomas Jefferson, and John Adams spoke forcefully against the Platonic model of governance by Philosopher-Kings. Jefferson reflected the contemporary sentiment of many of the Framers and Founders when he stated in his letter to Levi Lincoln of January 1, 1802, that “I know it will give great offense to the New England clergy; but the advocate of religious liberty is to expect neither peace nor forgiveness from them.” Jefferson made other comments at odds with the Puritan approach to education, parental liberty, and religious pluralism, including oppression of the Quakers by the Anglican sects. Notwithstanding Winthrop’s aspirations in 1630, statements such as “Lord make our Virginian colony like that of Massachusetts” were conspicuously sparse during the Revolutionary Era.

While it is true that Madison, Washington, Franklin, and Jefferson urged their communities to support education and morality in a general way, they pointedly refrained from endorsing Puritan-style compulsory education or compulsory attendance at school/church. Indeed, compulsory education for government schools did not exist during the Framer’s time. In the civic scheme envisioned by the preeminent Framers, community schools were to function much like public libraries. Some Framers encouraged communities to fund libraries and establish a system for purchasing books, but few legal scholars would suggest that the Framers were thereby endorsing a state power to compel use of library premises or materials. In the absence of conviction for a crime, such a constraint of liberty would clearly have run afoul of numerous Constitutional protections.

The Framers and Founders left no doubt that their Constitutional system of Ordered Liberty, which protected parental rights in so many complementary ways, was incompatible with the Platonic model for an Ideal Commonwealth. In Federalist Paper No. 49, a work promulgated by Alexander Hamilton, John Jay, and James Madison, it is written:

The reason of man, like man himself, is timid and cautious when left alone, and acquires firmness and confidence in proportion to the number with which it is associated. . . . In a nation of philosophers, this consideration ought to be disregarded. A reverence for the laws would be sufficiently inculcated by the voice of an enlightened reason. But a nation of philosophers is as little to be expected as the philosophical race of kings wished for by Plato. And in every other nation, the most rational government will not find it a superfluous advantage to have the prejudices of the community on its side.

In a letter to John Adams, Thomas Jefferson observed:

I amused myself with reading seriously Plato’s republic. . . . While wading thro’ the whimsies, the puerilities, and unintelligible jargon of this work, I laid it down so often to ask myself how it could have been that the world should have so long consented to give reputation to such nonsense as this? . . . Education is chiefly in the hands of persons who, from their profession, have an interest in the reputation and dreams of Plato. . . . But fashion and authority apart, and bringing Plato to the test of reason . . . he is one of the race of genuine Sophists, who has escaped . . . by the adoption and incorporation of his whimsies onto the body of artificial Christianity. His foggy mind, is forever presenting the semblances of objects which, half seen thro’ a mist, can be defined neither in form or dimension. . . . It is fortunate for us that Platonic republicanism has not obtained the same favor as Platonic Christianity; or we should now have been all living, men, women, and children, pell mell together, like beasts of the field or forest. . . . [I]n truth [Plato’s] dialogues are libels on Socrates.

. . . When sobered by experience, I hope that our successors will turn their attention to the advantage of education on the broad scale, and not of the petty academies . . . which are starting up in every neighborhood . . .

Letter from Thomas Jefferson to John Adams (July 5, 1814), in 2 The Adams-Jefferson Letters, at 432-34 (Lestor J. Cappon ed., 1959)(hereinafter “Letters”).

In reciprocal letters to Jefferson, John Adams was equally critical. He said the “philosophy” of Plato was “absurd,” Letter from John Adams to Thomas Jefferson (June 28, 1812), in Letters, at 308, berated Plato’s concept of “a Community of Wives, a confusion of Families, a total extinction of all Relations of Father, Son and Brother,” Letter from John Adams to Thomas Jefferson (September 15, 1813), in Letters, at 377, and observed that “Plato calls [‘Love’] a demon,” Letter from John Adams to Thomas Jefferson (October 10, 1817), in Letters, at 522.

In his most telling observations, Adams described his meticulous study of Plato’s writings, expressed delight at knowing that Jefferson shared the same “Astonishment,” “disappointment,” and “disgust” with Plato, and then concluded as follows:

Some Parts of [his writings] . . . are entertaining . . . but his Laws and his Republick from which I expected the most, disappointed me most. I could scarcely exclude the suspicion that he intended the latter as a bitter Satyr upon all Republican Government . . . . Nothing can be conceived more destructive of human happiness; more infallibly contrived to transform Men and Women into Brutes, Yahoos, or Daemons than a Community of Wives and Property . . .

After all; as long as marriage exists, Knowledge, Property and Influence will accumulate in Families.

Letter from John Adams to Thomas Jefferson (July 16, 1814), in Letters, at 437.

The Sola Scriptura Lie

Posted in Uncategorized by Paul M. Dohse Sr. on May 30, 2015

Susan Dohse on Plato, Augustine, Calvin, and the Reformation

Posted in Uncategorized by pptmoderator on May 26, 2015

SusanTANC 2013 Conference on Gospel Discernment and Spiritual Tyranny

Transcript: Susan D. Dohse MEd.  


I’m Susan Dohse. I’m married to Paul Dohse for two years, and it has been an adventure. My role in this year’s conference has changed. This year I became Paul’s research assistant. The pay stinks, but the fringe benefits are really nice. Unlike last year when I spoke from personal experience, which though difficult and emotional at times, was easier than this year’s assignment. This year I was asked to step outside my preschool box and share what I’ve learned through not personal experience but personal study and research. And I am thankful for the World Wide Web, computers, and the Internet even though I fuss and say unkind things to the computer, I am thankful that the Lord created those on the eighth day. If I had to find answers to the questions that I had in the old-fashioned way, by using the card catalog and the Dewey Decimal system, I wouldn’t be here this morning. I would still be at the library roaming the stacks. My role in this year’s conference is to share my research. My goal though is to provoke you to think. What I want to share is only an introduction. It’s not even a scratch on the surface of what there is to know about these historical figures. It’s up to you though to continue the research project. So you do have an assignment. I want you to think of me as just a grain of sand, an irritant in the oyster that over time though yields a pearl.

Matthew 7:24-27, Jesus is speaking here. “Therefore, whosoever hears these sayings of mine and does them, I will liken him unto a wise man who built his house upon a rock. And when the rains descended and the floods came and the winds blew and beat upon that house, it fell not, for it was founded upon a rock. And everyone that hears these sayings of mine and does them not shall be likened then to a foolish man who built his house upon the sand, and the rains descended and the floods came and the winds blew and beat upon that house, and great was the fall of it.”

The foundation of thought that I want to illustrate is built upon a historical figure that I just knew initially in a Jeopardy quiz show fashion, you know. Student of Socrates, Greek philosopher, The Republic. Who is Plato? Well, if I were to ask you to tell me something that you know or you’ve been taught about this man, I’m certain I would get classic textbook answers. Greek philosopher, student of Socrates, established the first university called The Academy, wrote The Republic, I would give you credit for being correct. For over 2,500 years, Plato has been studied, admired, modified, personalized, and deified. He has been described as a great thinker, lover of wisdom, a crusader against error, and an enemy of falsehood. Well, after reading hundreds of pages about him, I cannot help but agree that he was a man of great intelligence. He was a mathematical genius, an advocate of education. In your list of trivia facts, would you also include pagan, polytheist, crusader against individuality, founder of communistic, socialistic, and Darwinian evolutionary thought, enemy of God, hero of the reformers?

Born in 427 BC, the son of noble and wealthy Athenian parents with the blood of ancient kings of Attica flowing through his veins. It was this status in life that gave him the way and the means to pursue his quests. Unlike others of his day, he didn’t have to earn a living and go to school at night or hold two jobs to pay for his education. He was of the ruling class of Athens, a privileged elite.

At the age of 20, Plato came to Socrates and asked to be his pupil. And Socrates saw before him a handsome youth, broad shoulders of an athlete, a noble brow of a philosopher, the limpid eyes of a poet. Those aren’t my descriptive terms. This is how Socrates described him. Socrates accepted him as a student, and this became the beginning of a tender and an intimate relationship that lasted until Socrates’ death. The respect and admiration of the student for his teacher was profound and lasting.

Well, after Socrates was executed, Plato and the other disciples of Socrates took to the world, and they traveled the ancient world. Now whether of fear that they would be arrested and also executed because of their association with Socrates or because they wanted to be foreign exchange students is not really well documented. Plato went to Cyrene where Theodorus instructed him in mathematics. He went to southern Italy where he studied the science of numbers under three of the most learned doctors of the Pythagorean mathematical system of his day, went to Egypt to receive instruction from those learned doctors and priests of that ancient land. Some records say he visited Persia, Babylonia, and even India. So he returns to Athens and establishes his Academy, the first university in Europe where he taught until the age of 81.

So up until his return to Athens, we can say letter P for professional student, P for pagan polytheist. Plato regarded the sun, moon, stars, and planets as the visible gods. These heavenly bodies do not come into beings and then pass away. Plato attributed divine souls to the sun, moon, stars, and planets because they followed that intelligible course through the sky. He also held [SOUNDS LIKE] the invisible gods, the gods of the civilized life where the king was Zeus. These gods care about humans. They’re aware of whether we are good or evil. Though invisible, they can reveal them themselves when they want to. They are not standards of justice, beauty, truth, and goodness, but they were living beings who have the perfect knowledge of those standards. Plato wrote, “I do believe that there are gods, and that in a far higher sense than that which any of my accusers believe in them.”

P for platonic wisdom which unites with methodology. P for philosopher ruler. Plato referred to himself as a philosopher ruler. He stressed the importance of living the life of a philosopher by worshipping ideas. The search of ideas, the appreciation of ideas, the participation of the ideas—that’s the life of a philosopher, and that’s what he taught, and that’s what he believed. So the life of Plato was a tireless quest for those ideas. His life is a sustained effort to live by those ideas and to teach others to do so.

P, political scientist, his political philosophy was explained in his writing The Republic. The ideal state, he says, should be divided into three classes of citizens, and each class has its own particular duty to be performed and a special virtue to be developed. The lower class, the laborers and the artisans, their immediate task, acquire skill. The second class, that’s the warriors, and they’re given the opportunity to develop courage and fortitude at their stage of evolution. And the ruling class, those are those men who have learned how to govern themselves and are therefore fit to govern others. I quote from Plato, “Unless philosophers become rulers or rulers become true and thorough students of philosophy, there will be no end to the troubles of the state and humanity.” When each state concentrates upon its own duty and virtue, there will be a well-balanced and harmonious state in which all of the citizens will work, but not for the interest of self but for the common good of the whole. The state will be in charge of production and that sphere of physical goods and life. (more…)

Franklin Graham’s Cluelessness Concerning American Culture is Indicative of Most Evangelicals

Posted in Uncategorized by Paul M. Dohse Sr. on January 14, 2015

FRANKLIN GRAHAMSecular bad; Christian good. How did Christians come to think this way? And why are they willing to pay people like Franklin Graham so much money to protect us from the secular boogey man? Graham, like the vast majority of evangelicals, gets his information from other people. No people group can pass superstition and folklore from generation to generation like evangelicals and their information networks established by seminaries and local churches. Truly, the evangelical brain trust of our day must marvel that they can continue to get away with this in an information age. Nevertheless, the likes of evangelical superstar Dr. Albert Mohler often bemoan the evils of internet access. All of this is a long version of saying I think Protestants are brainwashed.

This post is about the Protestant mainstay of secular evil; Christian good. It was once again shoved in my face, as it is daily, and this time by an article in Decision magazine typed by Franklin Graham. The article was picked up and summarized by Michael Chapman @

Reverend Franklin Graham, son of world renowned evangelical preacher Billy Graham, said that America is increasingly embracing a “culture of death” that echoes what has occurred in Europe, and which stems from a “sinful, godless worldview that rejects Christ.”

A further problem in America, he added, is that “Christianity is constantly under siege from the halls of government and education, which seek to suppress any public expressions of faith.”

“In places like Europe, where Christianity has been in decline as the deceptive forces of secularism and materialism have spread across the continent, it’s not surprising to find the practice of euthanasia so entrenched,” said Rev. Graham in a commentary for the January issue of Decision magazine. “Earlier this year, Belgium became the first country in the world to allow child euthanasia with no age limit.”

“I’m concerned that America is not far behind,” said Rev. Graham, who heads the Billy Graham Evangelical Association.  “The euthanasia movement—disguised now as ‘death with dignity’—is gaining ground in a number of states. And for every 1,000 live births in the United States, 219 pregnancies end with a murdered child, through abortion.”

“I don’t think there’s any doubt that this rise in the culture of death in our own country coincides with the embrace of an immoral, sinful, godless worldview that rejects Christ,” he said.  “Christianity is constantly under siege from the halls of government and education, which seek to suppress any public expressions of faith.”

Sigh. Ok, let’s take this a paragraph at a time. We like to say that America was founded by Christians who fled Europe for religious freedom, right? That’s the foundational premise of the American Protestant myth. First, the Pilgrims were Puritans who were Calvinists who were also Augustinians like Luther who were Platonists. So let’s clear that up to start with. Secondly, they didn’t come here for religious freedom—they came here to start their own socialist theocracy based on Plato’s The Republic. Thirdly, the foundation of their Protestant orthodoxy was/is death.

So, if Graham wants to say America was founded on European Christianity, he cannot also say that “America is increasingly embracing a ‘culture of death.’” Excuse me, the foundational document of the Protestant Reformation in regard to doctrine was the Heidelberg Disputation written by Martin Luther. It is a doctrine of death. In fact, Luther stated in the document that all true knowledge must be obtained by suffering. And being a Platonist, he rejected the idea that the common man can reason because of his addiction to the material realm. Luther merely made Christ Plato’s trinity; the true, good, and beautiful, and made the suffering of the cross the epistemology to obtain wisdom from the invisible realm. Luther’s “theologian of the cross” is Plato’s philosopher king.

Ok, so Graham also states that America is becoming more and more like Europe in this regard; well, ya think? That’s where it came from. Duh! And…

America is increasingly embracing a “culture of death” that echoes what has occurred in Europe, and which stems from a “sinful, godless worldview that rejects Christ.”

No, no, no. The Pilgrims, who were Puritans, who were Calvinists, and also Lutherans, who were Augustinians, who were followers of Plato, who was the father of Western socialism, made death the Christocentric epistemology of the church—it was by no means a rejection of Jesus, or at least their version of Him. This is why an instrument of death, the cross, is the regnant icon of the Protestant church.

The next statement by Graham lends opportunity for further clarification.

A further problem in America, he added, is that “Christianity is constantly under siege from the halls of government and education, which seek to suppress any public expressions of faith.”

“In places like Europe, where Christianity has been in decline as the deceptive forces of secularism and materialism have spread across the continent, it’s not surprising to find the practice of euthanasia so entrenched,”

“Christianity,” viz, Protestantism, has been in decline in Europe, um, where it started, and we are becoming like them, and guess what? The authentic version of Protestantism displayed in New Calvinism straight from the Heidelberg Disputation has been all but totally running the show in American evangelicalism for twenty years. Graham needs to look in the mirror if he wants to see the real problem.

And to further clarify, America was founded on political secularism—NOT European Protestantism. Excuse me, but the American colonies were originally socialist theocracies on steroids. Many of our founding fathers were motivated to act by the Puritan tyranny they experienced growing up. For the first time in human history, a government was formed that separated force from faith. The American Revolution was against European tyranny, but that same tyranny expressed itself in colonial Puritanism which was also tied to Europe politically in many cases. Ten years after the American Revolution, the Puritans tried to weasel their way back into control and James Madison had a total conniption fit over it. Keeping Platonist mystic despots out of government was what the American Revolution was all about. The Puritans were part of American history as enemies, not friends of freedom.

And this statement by Graham reveals the unfortunate and mostly unknown DNA in every Protestant:

…the deceptive forces of secularism and materialism have spread across the continent, it’s not surprising to find the practice of euthanasia so entrenched,”

The deceptive forces of secularism and materialism? Note how secularism is deemed as inherently evil. If it’s not Protestant, it’s evil. Be sure of this my friends: this idea is rooted in ancient dualism that deems the material (or “materialism”) as evil and invisible as good. It is also one of the philosophical pillars of Platonism and Gnosticism which wreaked havoc on the apostolic church.

Furthermore, we must remember that Protestantism was clearly founded on anti-reason which put the Puritans at odds with the founding fathers. Yes, many of the founding fathers were good Christians, but they were Christians who emerged from the Enlightenment Era. They were (not all) Biblicists who rejected dualism and also embraced empirical reason. This is where the discussion falls egregiously short when we discuss the Christianity that this country was founded on: Plato or Aristotle? If you think you can understand and partake in American cultural discussion without understanding these philosophies, you’re sadly mistaken. And please, don’t be like Graham—keep your mouth shut because you don’t know what you are talking about.

If you want to finally get a grip on these realities, I refer you to the university level lectures that John Immel has done in the 2012, 2013, and 2014 TANC conferences. This is world philosophy as it relates to contemporary American Christianity. We offer his lectures online for free, and trust me; this is an education that you would pay thousands of dollars for at a Christian college, and most of it would be orthodox myth to boot.

As Christians, we don’t think enough about what is exactly meant by “secularism,” and how it supposedly distorts our worldview. Also, when talking-orthodox-heads use the word “materialism” we should not assume they are talking entirely about hedonist money-lust; and moreover, when they subtly connect materialism to the “American dream” it should ignite fear of the socialist god within us. Dissing the American dream without qualification is presently in vogue among the New Calvinists who control at least 90% of American evangelicalism.

This is why atheism is on the rise bigtime in America.  American Christianity is now totally defined by the Puritan ethic which disavows the material world expressed in quality of life and the average person’s ability to reason. Without the iron fist of a sanctified central government, chaos will supposedly ensue.  For the Puritans who really understood what they were about, musings of self-governance was the epitome of folly and arrogance. The New Calvinist movement has successfully defined Christianity in this way resulting in a cultural pushback that rejects a reason-hating god who demands that all knowledge come through suffering. As a Christian thinker, I often seek dialogue with atheists, but find that I am rejected out of hand in every case. Why? Because “Christian” has become synonymous with spiritual oligarchy, and perhaps rightfully so, for what well-known Christian fails to speak well of the Puritans?

In addition to what is cited in this post from Graham’s editorial, one may ask Graham: why wouldn’t secular governments push back against the Neo-Puritan movement expressed in New Calvinism? Their dominion theology is well documented. By their own pronouncement they seek to dominate the world!!! Constantly we hear Mike Huckabee et al espousing the need for “Christian government” coupled with events like New Calvinist John Piper in Dubai  proclaiming that Christianity is going to bring down the Burj Khalifa tower!

Really, am I here right now? Secular government is pushing back against a semblance of theocratic Puritan resurgence? Ya think?

Lastly, what about the fruits of death culture that Graham is speaking of? Throughout history, the bulk of death culture has always come from collectivism. What’s that? It starts with the idea that man cannot reason. And by the way, dear Christian, you can wuv somebody with your entire faith-filled intellectual thimble until the cows come home, but if they catch wind that you think they are unable to interpret reality—see ya—you’re history.

Since man is unable to reason and needs those with the gnosis to rule over the masses for the collective good, man is not only perceived as property of the state whether the state is religious or otherwise, man’s worth is defined by his ability to contribute to the greater societal good. In other words, to sing the praises of Puritanism while fustigating the evils of death culture is an oxymoron. Either way, whether secular or Protestant, both feed the death culture. Protestants don’t like voluntary exit strategies because who’s to say you won’t become one of them in the future; atheists simply have no hope because the only Christianity they see is jihad with some sugar on top.

Graham et al remind me of race-baiters like Al Sharpton. With Al, the boogey man is the white man; with Graham the boogey man is the secular materialist out to destroy his definition of Christianity. However, in regard to Graham, I think most of his mentality in this regard comes from ignorance, for many others like John Piper and Al Mohler—not so much.

In the same way liberals think we should ask, “Why do terrorists hate us,” Christians should ask why we are deemed a threat to secular society. We don’t need to ask the terrorists that; we know they believe that Sharia law is the key to world peace. But an answer to our question to those evil material secularists might be revealed in a snippet of Graham’s editorial not cited above:

Life is short. Eternity is long. Do not tarry for you do not know when you will die. Choose sin and you will face eternal damnation, said Rev. Graham. But choose God and you will gain eternal life.

This also applies to our institutions, our laws, our society.  “Wherever Christianity flourishes, there is a vibrant culture of life, not death,” said the reverend. “When the precepts of the Christian faith are faithfully taught and followed, there is an abundance of selfless, sacrificial living and giving.”

Do you hear the intellectuals running away as fast as they possibly can? You should. Protestant theocracies have a track record of a “vibrant culture of life”? Oh my, are you kidding me?

Let me explain something. Not long after the Renaissance, Platonism split into a secular expression that later became Marxism. Until then, collectivism was primarily a religious animal. From there, remnants of collectivism have always defined political underpinnings one way or the other. In contemporary America, we bemoan the nanny state mentality found primarily in the Democratic Party. Self-governance? They don’t even think we can choose the right way to wipe ourselves or buy lightbulbs. Often we ask when they make absurd statements, “Do they think we are stupid?” Well, not exactly, it’s just that they don’t think you can properly interpret realty.

Likewise, does Graham think we are stupid? And does he really think we can reach the lost with statements like this that are first degree felonies against reality in broad daylight?

Ya, follow us, believe in Jesus, our idea of a “vibrant culture of life” is Calvin’s Geneva and the Salem Witch Trials. John Piper even went to Geneva to proclaim the next phase of his ministry. During the promotion, he proclaimed the coming of Calvin’s Geneva as “Post Tenebras Lux”—“After Darkness… Light.” Geneva was an early version of communism that just didn’t work, and it didn’t work for colonial America ether.

Yes, trust Franklin, these contradictions only seem outrageous because you don’t comprehend reality—let Graham et al do the thinking for you. Stop supporting abortion and the like—burning witches is much better. “Besides, even though we think the Puritans were absolutely wonderful, if you put us in power, we won’t be like them in every regard. Really, we promise.”

Any takers?


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