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My Year End Assessment is totally free forms. I have limited the notes here to highlights of programs I have done over these 52 weeks of programing. Yet, generally speaking, I am focussing on the theme of Political Theology for this week.
Before I go further, there have been a couple individuals who have been faithful financial supporters of the program, as well as, a couple others that joined in with one time gifts. A warm Thank You.
Now, Let me summarize the past year and the one going forward:
Everything is theological. The question is what theology as ascribed to what god?
With my summarization, I want to re-quote what I mentioned in the Christmas greeting from a Rev. Jasper Adams:
‘We find by examining its (Christianity’s) history, that, in rude ages, its influence has softened the savage and civilized the barbarian; while in polished ages and communities, it has accomplished the no less important end of communicating and preserving the moral and religious principle, which, among a cultivated people, is in peculiar danger of being extinguished amid the refinements, the gaiety, and the frivolous amusements incident to such a state of society.’ – 1833
As I always say: The Anti-federalists Got It Right, and they clearly predicted our present especially in their full understanding of the ramifications of those American sons of the enlightenment who argued for the Constitution of 1787. The Anti-federalists expected the pulpits to hold true to Christian Orthodoxy but knew full well that the humanism of the enlightenment and the theological shift to Universalism and Unitarianism would be the demise of Constitutionalism. (see Political Theology Part 1 and Demoncrat Convulsion – A Defense of Liberty Against Tyrants)
Snapshots of the year in review:
First Quarter of 2022
From January 6th and the real Insurrection to the Church Implementing The New World Order while questioning Where the Pastors Are and Dealing with Cabaling Cowards and Christianity in Corporatism.
I finished out March with a fantastic guest, Dr. Ben Merkle, President of New St. Andrews College.
I open with that with what looks like the paragraph from Rev. Adams that I quoted. The first program in April covered The Extravagance, Irreligion, and Universal Depravity of The Age. Although I touched on the Corporate push for environmentalism, I stayed more on Lost Religion Is A Lost Nation and the deeper furthering of the enemies plans against US with An Analysis of ‘The American Road to Socialism’.
I spent a lot of the programs regarding the various aspects of these United States National Religion. You will have to review the programs starting with Episode 358: Enlightenment Toward the National Religion through Episode 368: Christian Nationalism 7.0.
I began October with the quest of Christian economics and my original views on Christian Nationalism. In between, I covered elections, Global Reset Being The Economics Of Two Religions and rounded things out with re-emphasizing that everyone has a theology. Everyone has a god that they hold to even if that god is themselves, humanity, environment or government. Everyone will then act and react according to the theology they believe in.
What Next – 2023
I am lining up some interesting interviews. I will have a Phd candidate who has amazing insights to the demise of Foundational Christian Nationalism. I will get some of my good friends on who are authors and retired senior general staff folks. I will work on some new people to interview.
Yet with all of that, I will continue to show that Sam Adams and the Anti-federalists Got It Right.
Sam Adams Wisdom
Deferring to Mercy Otis Warren in her ‘Observations on the New Constitution.’
‘Passion, prejudice, and error, are characteristics of human nature; and as it cannot be accounted for on any principles of philosophy, religion, or good policy; to these shades in the human character must be attributed the mad zeal of some, to precipitate to a blind adoption of the measures of the late federal convention, without giving opportunity for better information to those who are misled by influence or ignorance into erroneous opinions. Litterary talents may be prostituted, and the powers of genius debased to subserve the purposes of ambition or avarice; but the feelings of the heart will dictate the language of truth, and the simplicity of her accents will proclaim the infamy of those, who betray the rights of the people, under the specious, and popular pretence of justice, consolidation, and dignity.’
Modern commentary on ‘New England Clergy and the American Revolution – 1928:
‘In recent years historians have realized as never before the complexity of the American Revolution and that its roots stretch far back into the earlier days. To weigh fairly the different causes and factors, geographic, economic, social, political, and religious is a difficult task, and there is still controversy as to the emphasis which each should have.
One factor which was recognized by contemporary writers as especially significant but which, until recent years, has been touched but lightly by later authors is the religious. Men of the time asserted that the dissenting clergy and especially the Puritan clergy of New England were among the chief agitators of the Revolution and, after it began, among the most zealous and successful in keeping it alive. Similar statements have been made by later writers and certain of the more prominent clergy, especially Mayhew, Cooper, and Chauncey, of Boston, have been mentioned frequently as Revolutionary leaders. A few of the more famous political sermons have been collected and republished. Biographies, town histories, histories of American literature, etc., have given us bits about the work of this or that individual and have discussed, to some extent, his political theories. Among modern historians Cross in his careful study of the project of an Anglican Episcopate, Van Tyne in his in his studies on the American Revolution, and J. T. Adams in first two volumes on New England history are especially notable for their emphasis upon the significance of the religious factor and the work of the clergy. But the first deals with one phase only of the subject, and the limits of Van Tyne’s single volume and short article preclude any detailed treatment. Adams, although he gives great weight to the clergy, especially during the seventeenth century, does not recognize sufficiently the part they played in teaching political theory to the people both before and after 1763 and in giving to the theories religious sanction, nor does he emphasize sufficiently the bearing of the ecclesiastical quarrels and religious movements of the eighteenth century upon the development of a spirit of independence, a love of liberty, and the use of arguments with which to support it.
In short, the intimate relation of the New England minister to the thought and life of eighteenth-century New England has never been adequately developed. That is the purpose of this study : first, to make clear the similarity, the identity of Puritan theology and fundamental political thought ; second, to show how the New England clergy preserved, extended, and popularized the essential doctrines of political philosophy, thus making familiar to every church-going New Englander long before 1763 not only the doctrines of natural right, the social contract, and the right of resistance but also the fundamental principle of American constitutional law, that government, like its citizens, is bounded by law and when it transcends its authority it acts illegally. The author believes that here can be traced a direct line of descent from seventeenth-century philosophy to the doctrines underlying the American Revolution and the making of written constitutions. It is hoped that the study may explain, in some measure, why these theories were so widely held, sodearly cherished, and so deeply inwrought into American constitutional doctrine. And, finally, an attempt is made to present, in some detail, the activities of the clergy in the events of the Revolution and in establishing the institutions of the new-born states.’
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1. All the programs for 2022