Why Akathleptos?

Why Akathleptos? Because it means Uncontainable. God is infinite. Hence, the whole universe cannot contain Him. The term also refers to the incomprehensibility of God. No man can know everything about God. We can know Him personally but not exhaustively, not even in Heaven.

Why Patmos? Because the church is increasingly marginalized and exiled from the culture.

Why Pen-Names? So the focus is on the words and not who wrote them. We prefer to let what we say stand on its own merit. There is precedent in church history for this - i.e., the elusive identity of Ambrosiaster who wrote in the 4th century A.D.

“Truth is so obscured nowadays, and lies so well established, that unless we love the truth we shall never recognize it." Blaise Pascal



Friday, March 10, 2017

"If Rome crumbles, we will all suffer the political consequences"

Carl R. Trueman (Professor of Church History at Westminster Theological Seminary) has an interesting essay here on the First Things web site entitled "A Book For Me And All Protestants To Read". He's referring to Roman Catholic Archbishop Charles Chaput's new book Strangers In A Strange Land that addresses a "a world where sex permeates everything and where the dominant Reichian myth, preached with demonic plausibility by every movie, sitcom, and soap opera, is that sexual activity is what constitutes true existence".

... Archbishop Chaput is a key figure at this moment. He is a senior churchman who is resolute in his practical application of his Catholic faith. That resoluteness is vital for all who love freedom of religion—which depends in America on the Roman Catholic Church holding the line on key ethical positions. If Rome crumbles, we will all suffer the political consequences. We need to support those leading churchmen who are prepared to take the hard stands. (Though as the archbishop once said to me, it is never difficult to do the right thing, merely very exhausting.)

... In this book, he offers both an analysis of how we have come to the cultural and political situation in which we now find ourselves, and hope for the future. Not hope of the naïve variety, which overestimates the outward strength of Christianity—but hope that sees in the Christian tradition the means for regrouping and rebuilding in the wake of the moral devastation we are witnessing.

...  it is clear that the archbishop sees the sexual revolution as central to our current situation. He is surely correct in this, and his identification of Wilhelm Reich as the key ideologue is important, as is his use of Augusto Del Noce, perhaps the most important modern philosopher whom Protestants have never heard of. Way back in 1970, before anyone was even talking about it, Del Noce predicted gay marriage as the point upon which religious freedom would founder. The archbishop also draws constructively on Alasdair Macintyre, emphasizing that our culture has lost any coherent basis upon which to debate and adjudicate matters of public policy.

... I was decidedly rebuked by his claim that pessimism is not an option for Christians, and that cynicism and despair are the besetting sins of our age. Hope is a virtue. Realism is appropriate. Pessimism and its counterpart, optimism, are irrelevant and illegitimate for Christians.

The archbishop offers not just critique, but also positive proposals. One of the most moving sections discusses the way in which the sexual revolution and the overweening arrogance of science have destroyed the mystery of life and reduced sex to a casual recreation. He declares, “The crime of the modern sexual regime is that it robs Eros of its meaning and love of its grandeur.”


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This brings to mind the battle at the gates of Vienna on Sep 11, 1683 when the church stopped militant Islam from entering and destroying Europe. American civilization now faces the threat of moral collapse empowered by the sexual revolution. Indeed, if Rome falls, we will all suffer the consequences..


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