“It appears to us as a self-evident truth, that, whatever the gospel is designed to destroy at any period of the world, being contrary to it, ought now to be abandoned.” (William Lloyd Garrison. Declaration of Sentiments Adopted by the Peace Convention, Held in Boston in 1838)
The fourth tenet of Abolitionism is one that describes a sense of personal responsibility that is unified in scope and nature among all professing Christians regardless of age, sex, race, culture, or preferred churchian denomination. This is because the Weightier Matters of God’s Law, as recalled by Christ, do not offer room for truancy for any individual, nor deferred responsibility unto civil or faux-ecclesiastical institutions. Plainly, it is the duty of every person that takes Christ’s name to repent of taking it in vain and actively seek His literal Kingdom in starting or joining an abolitionist society, to be adhocratically yoked together with other true believers in an organized, global network that practices a daily ministration of freewill offerings, seeks justice, loves mercy, and corrects oppression within its ever-growing civil Kingdom. All professing Christians have the ability and duty to make effective Abolitionist Ideology in their daily lives, and to center their lifestyles around the Gospel of God in a proactive way. “For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.” (Galatians 5:14)
The vast majority of professing christians claim to love God and love their neighbor as themselves, but they do not keep God’s commands and follow Christ’s instructions, nor do they build their neighbor up to love and good works, strengthen the hand of the poor and needy, bring justice to the fatherless, or plead the widow’s cause. They are more content to fatten their hearts in the day of slaughter under false gods, while outsourcing these responsibilities to their socialist bureaucracies that offer social programs and authoritarian administrations which pervert these weightier matters. An easy excuse to justify not being our brother’s keeper is to imagine that he is someone else’s problem, and to raise up compartmentalized organizations and industries of employment to preemptively dismiss him as someone else’s problem, or rather to make him the problem of collective society through tax-funded benefits or interdependent and specialized examples of careerism in a socialist economy. This slothful and covetous attitude to dismiss the plight of one’s neighbor was just as common in the first century as it is today, especially among those who professed to be God’s chosen people.
“And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
He said unto him, What is written in the law? how readest thou?
And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
And he said unto him, Thou hast answered right: this do, and thou shalt live.
But he, willing to justify himself, said unto Jesus, And who is my neighbour?
And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
In order to justify himself to God, this lawyer imagines that his liturgical, innocuous, and vapid superstitious “religion” is the correct benchmark for his obedience. He has obtained the right formal education, holds the right theological positions, goes to temple on the convenient days, labels himself among God’s chosen people, and ticks any other positional box on the checklist labeled “orthodoxy.” He belongs as a citizen to a specific civil society, is a patriot to those who share that citizenship, and understands who his political enemies are. He pays his taxes. He performs his designated role of employment to help maintain his society. He does what is expected of him without much fuss, and little aspiration to rethink the legitimacy of these concepts. Clearly, when confronted with the truth claims of Christ’s preaching that demolishes these presuppositions in convicting him, he seeks to paint Christ into a corner with some real elementary theological rhetoric.
But Christ, with a little bit of common sense, demolishes the lawyer’s worldview in order to contrast it against the spirit of God’s commands. The parable of the Good Samaritan reveals that God does not so much care about one’s profession, philosophical or “theological” positions, ethnic or political affiliations, or whether they honor Him with their lips. What God does care about is static when contrasted against these things and is characterized by whether one obeys His commands. Clearly, this is irrelevant to whether one can trace their lineage through some “Jewish” pedigree or belongs to a civil society that claims that “God blesses” it out of sheer wishful thinking.
In fact, the first greatest commandment, that every individual is obligated to “love the Lord your God with all your heart, soul, strength, and mind” is inherently a political one, declaring that God alone should be your God, preventing you from serving more than one master by raising up other gods, or civil rulers who call themselves Benefactors, but exercise authority by maintaining their socialist providence towards society through bureaucratic force and taxation. The Israelites were once expected to perform this obligation by learning to reject Pharaoh’s political administration over their provision, protection, and essentially their whole adoptive Egyptian society, and to turn back to God to fulfill that position for them exclusively. They did do that, and God rewarded them with salvation from their civil bondage in Egypt which was characterized by a twenty percent income tax. The Jews under the Pax Romana faced a similar choice, to either repent of their sloth, and covetousness for Rome’s provision, and to make God their sole provider, protector, and civil Father again, or to continue in their idolatry and remain among Caesar’s civil citizens. Thousands of Jews did choose to be counted in Christ’s Kingdom at Pentecost, but many of them, maybe including this lawyer, decided to continue to be Romans. It should be expressed that the Kingdom of Heaven, like the kingdoms of the world, does not permit or bar entry based on one’s ethnic or genealogical affiliation: Concerning the man in Christ’s parable who was beaten and robbed, it was his Jewish compatriots who both had upstanding “religious” and legal positions in their shared society that ignored their neighbor. However, it was the conventional political enemy of all three, the Samaritan, that went out of his way to sacrifice his time, energy, and purse to restore the man to full health. God merely loves those who love Him by loving their Neighbor as God intended, without being a “respecter of persons” or valuing the outward aspects of any individual.
This is the purpose of the second greatest commandment, another obligation of every professing believer: to “love your neighbor as yourself.” Without practical application or scripturally consistent insight, the phrase becomes just another empty platitude. The example of the Good Samaritan, however, reveals that God expects us to commit to the personal responsibility of direct action on behalf of our neighbor in need, not relegating him to civil bureaucracies or social programs maintained by centralizing institutions. All of scripture communicates that God blesses private religion and condemns public religion, and the actions of the parable’s protagonist are in harmony with that notion. The priest and the Levite determined the victim to be “someone else’s problem” to be processed outside of their own, personal sense of mercy, and therefore to become a burden on society as a whole through institutionalized care. It is necessarily true that a culture characterized by careerist institutionalism and compartmentalized “professional” services and responsibilities fosters hardened hearts in individuals towards their neighbors. When everyone benefits from a centralized system of service, nobody becomes the benefit themselves out of freewill love and social virtue. They just pay for it with their taxes. It is for this reason, for example, that motorists are quick to continue past stranded people and broken down vehicles on the highway, citing that surely tax-funded roadside services will be along shortly to take control of the situation. This sentiment is prevalent among civil slaves of socialist societies, allowing each other to become dependent on food stamps, public schooling, local police precincts and firefighters’ associations, and any other institutional bedrock to love their neighbor for them, all at the expense of their own unpaid labor.
The two greatest commandments, the obligations of every soul, are so closely related that Scripture actually often equals the direct, intentionally personal love of one’s neighbor with the love of God Himself:
“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left.
Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee?
And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal.” (Matthew 25:31-46)
Perhaps it would be prudent to express and expound on a few examples of obligations that Scripture gives for those called by God’s name. For instance, what are the weightier matters of God’s Law which are so intrinsic to the duty of the Christian worldview? It can be argued that Christ’s examples in the above passage succinctly surmise one of them: Mercy, which is a synonym for Assistance, being one of the two modes of Abolitionist Ideology. The other weightier matters are just as intrinsic to the Christian worldview.
“Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.” (Matthew 23:23)
It is the duty of every professing Christian to be familiar with the Law of God by which to have a baseline to pass good and proper judgment as it pertains to keeping God’s Kingdom reflective of God’s Law. This judgment comprises the other mode of Abolitionist Ideology: Agitation, which is the willingness to rebuke sinners in their sin, and keep stumbling believers righteous so that they may remain in good standing in their congregations. Those congregations are connected by an organized system of welfare comprised of freewill Assistance, or mercy. It is the weight of faith that makes these other two matters possible. Its confidence and probity lead the faithful to be loyal to the source of the Law, and therefore unaffiliated with other lawgivers and their worldly kingdoms. Most saliently, those without good works will be recognized as those who have no faith. All believers are faithful to that in which they place their faith.
“What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone.” (James 2:14-17)
It cannot be estimated that the obligation tenet allows for the utilization of political power, as if magistrates in authoritative civil positions are obligated to use their socialist positions to “love their neighbor” as a collectivist, and tax-fueled expression of society as a whole. It is this kind of twisting of scriptural injunction and Biblical sentiment that Christ explicitly condemns when He confronts Pharisaical political office.
“And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do ought for his father or his mother; Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.” (Mark 7:9-13)
Corban was a socialist security scheme, promising the people that the elderly would be taken care of so long as all the people were enrolled by contract into a bureaucratic civil society. That care would be paid for with public benefits by force through taxation. It is this relationship to society that absolves individuals from taking direct care of their biological, aging parents, because that responsibility has now been foisted upon society as a whole. This dishonoring of one’s father and mother is not the only example of Corban usurping the obligations of one’s personal responsibility to the weightier matters, however. The people also ceased doing justice and correcting their neighbors, having relied on the civil magistrates to police society through their bureaucratic legalism and capital punishments. The concept of personal responsibility towards “strengthening the hand of the poor and needy” was equally perverted by outsourcing this idea to social welfare schemes through applying for civil benefits. And in many societies, the personal responsibility to teach each other, especially children, is outsourced to pagan institutions of tax-funded public education, perverting sound Biblical curriculum in the process.
“But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” (James 1:22-27)
It should be stressed here that the doing of the word is narrowly associated with the personal responsibility intrinsic to the society model of adhocracy defined by the Kingdom of God, and not the externalization of social virtues to pagan institutions in every other kingdom. To make children subject citizens of civil fathers in human civil government through birth registration is to render them orphans to their natural fathers. To marry women to civil institutions though marriage certification is to make them widows to their wouldbe husbands, by making marriage a three-party contract with the State. But the major takeaway at the end of the first chapter of James’ letter, is that it is the obligation of every believer to take care of these orphans and widows while remaining unstained from the “world.” This is the same world that Christ declares his “Kingdom is not of” in the first place, addressing Pilate’s political administration under Caesar and his one world government of top-down ecclesial bureaucracy known as the Pax Romana. The definition of that word for world is: “an apt and harmonious arrangement or constitution, order, government.” Simply put, Christ’s declaration that Pilate had no jurisdiction over Christ’s Kingdom to judge the allegations of the Pharisees against him, is echoed in James’ declaration that Christ’s people must perform the weightier matters without being under “worldly” jurisdictions, or utilizing their socialist and authoritarian infrastructures. “To do justice and judgment is more acceptable to the LORD than sacrifice.” (Proverbs 21:3) Going under the political power of ruling men is something that scripture always condemns as evil, even going so far as likening the sacrifice of another man’s livelihood for the funding of institutional services to murder and bloodlust which leads to making the members of society slothful, ignoring their own wickedness, distracted by their own oppressive leisure.
“And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.” (Isaiah 1:15-17)
“Your iniquities have turned away these things, and your sins have withholden good things from you. For among my people are found wicked men: they lay wait, as he that setteth snares; they set a trap, they catch men. As a cage is full of birds, so are their houses full of deceit: therefore they are become great, and waxen rich. They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge.” (Jeremiah 5:25-28)
“Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow’s raiment to pledge: But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands. When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow. When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow. And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing.” (Deuteronomy 24:17-22)
It is the remembrance of salvation from the subject citizenship of civil masters that should inspire mankind to properly keep the weightier matters out of personal responsibility as free souls under God within the jurisdiction of His Kingdom. When they lived under taxation, they were the oppressed who were ensnared and trapped into subject citizenship for socialist welfare and perverted justice while their masters grew rich and fat upon the hierarchy of their pagan society. When they were liberated into God’s Kingdom, they were to love their neighbors as themselves, and treat orphans, widows, and sojourners as they wanted to be treated while under human rulers.
“Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour. Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.” (Leviticus 19:15-18)
There are no different expectations for the performance of justice as there are for the administering of mercy. It is still the obligation of every believer to rebuke, correct, and chastise one’s neighbor rather than outsourcing that necessity to socialist institutions and bastions of legislative, executive, or judicial perversion. It is the Christian prerogative to reprove such works of darkness without partaking with them:
“Be not ye therefore partakers with them. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: (For the fruit of the Spirit is in all goodness and righteousness and truth;) Proving what is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove them.” (Ephesians 5:7-11)
“He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? The LORD’S voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it. Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable?” (Micah 6:8-10)
“Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.” (Jeremiah 22:3)
“Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” (Matthew 5:13-16)
A believer who is slothful in being a preservative agent of righteousness within the Kingdom of Heaven will be cast out from the Christian civil society and must go back under the rule of men and “trodden under the foot” of their institutions. This is echoed in the fact that Agitation is one of the modes of Abolitionist ideology. It is that willingness to declare the Perfect Law of Liberty to a society heading towards moral and fiscal bankruptcy that is expressed as a “light of the world.” The early Christians were baptizing former Romans into their civil society, convincing them by the good works that come with obeying God’s Law. The Christian Kingdom was growing in prosperity and population the entire time that the Roman kingdom was waning in the darkness of late-stage empire. But these good works were renewed at every available opportunity through the personal responsibility towards holding each other accountable within the Kingdom of God.
“Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.” (Hebrews 10:23-25)
Often this injunction to “assemble” together is twisted by churchians to refer to church attendance on Sunday mornings where the assembling consists of sophistry, sing-alongs, and maybe some potluck interaction. In the first century, however, the principle of assembling into abolitionist societies was a political endeavor to maintain a free society, separated from Roman subjugation and its civil enrollment. It was the obligation of every believer, as commanded by Christ, to be organized into adhocratic congregations of ten families.
“And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company. And they did so, and made them all sit down.” (Luke 9:11-15)
“He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. And he commanded them to make all sit down by companies upon the green grass. And they sat down in ranks, by hundreds, and by fifties. And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. And they did all eat, and were filled. And they took up twelve baskets full of the fragments, and of the fishes. And they that did eat of the loaves were about five thousand men.” (Mark 6:38-44)
This command was not a one-time event in order to display a miracle of multiplied providence. It was a model for a free society that the early Christians practiced and organized themselves after, calling it the Kingdom of Heaven, and it was a promise of prosperity if they were to obey this obligation. In order to have their own kingdom, they needed to have natural, adhocratic political units (Abolitionist Societies) so that they could efficiently “break bread from house to house” in their daily ministration, as performed by their servant ministers, and to expect God to multiply their freewill offerings as Providence for those within His Kingdom. It was effective for these five-thousand elders, or patriarchs, to congeal their families in this multitude gregariously, first by fifties, then by hundreds, until each congregation was formed by ten families in a decagon, and each decagon served by its own minister who also acted as a connection point to other ministers of other decagons. The purpose of insisting on referring to congregations as decagons in this context is to give an etymological reference to explain why these servant ministers were called deacons: who are servants of ten families. One synonym for deacon is tithingman, which is also a servant of ten families. A tithe is a freewill offering given by one elder to a minister based on his character, and service to the patriarch’s family. As such, it is one-tenth of the total freewill offerings a good minister should expect to receive, to sustain him as needed.
“To this day, at least among the Jews, all it takes to form a synagog is ten elders! Ten men, rather. They constitute enough for one ruler, and without any rabbii called they constitute a synagog and the elder who was chosen by the ten heads of household conduct the services. That’s the way it was. The apostles as they went out established, Paul for example, church after church in one place after another and he appointed and ordained elders, and he moved on.” (Rushdoony, R. J. The church under god’s law. RR323A2 – The World Under God’s Law.)
It is unfortunate that Rushdoony makes the same common error as most churchians in confusing the role of “pastor” for the term of “elder,” but in overlooking this persistent mistake, it’s easy to see the common thread concerning the pattern of “ten.” Pastors, or ministers, were the called-out servants of society, though definitively not “rulers.” Elders were the “heads of household,” referring to the oldest man, or patriarch, in each extended family. They could be considered rulers in a free society, but only over their own house and collection of capital, equity, and allodium in addition to their use by those within his filial jurisdiction.
The term for “company” used by Christ is hijacking the Greek Symposium which was a culturally significant assembling of men in Ancient Greece for the purpose of having friendly discussions over drinking and banqueting. The idea that each company in the above passage had their own banquet “table,” separated from the tables of other companies stresses the intimate pattern of God’s society where there are ten families per congregation. The benefits of the Symposium in ancient Greece included keeping its members honest and candid, where its hard discussions in friendly settings promoted lasting virtue in its attendants. Likewise, the sumposion in the relevant passage is partially derived from “pino” which refers, “figuratively, to receive into the soul what serves to refresh strengthen, nourish it unto life eternal.“
The term for “rank” in the passage, from the Greek prasia, refers to a garden bed, which is separated by dividers to isolate kinds of vegetables. The Hebrew idiom, from which it is derived means the same thing: “they reclined in ranks or divisions, so that several ranks formed, as it were separate plots.” Clearly, the connotation of “rank” does not refer to hierarchy or authority, but is about an adhocratic way to network small groups of citizens into a free society gregariously, specifically by tens, then fifties, then hundreds… and as such could ensure an efficient way to account for everyone enrolled into the Kingdom of God. This pattern was indispensable during Pentecost when thousands of Jewish patriarchs accepted Jesus Christ as the King over their families and were baptized for them into His Kingdom. This method of adhocratic organization was effective and efficient to compartmentalize them into new congregations so that they could be enrolled into the daily ministration of charity performed by their called-out servant-pastors.
It is absurd and self-defeating to expect to perform the weightier matters without seeking and belonging to a society based on this Kingdom model. This way of political organization and the weightier matters are inseparable conceptually and ontologically, because only in a fractal network is a society reliant on the personal responsibility of every man, woman, and child to the proliferation of God’s Law without perverting justice, mercy, or faith. Instead of political parties and bastions of bureaucracy, righteousness is maintained by family members and their called-out servants. Socialist compulsion is replaced by freewill tithing. Civil contracts are replaced by faith. Covetous entitlements are replaced by hope. Taxation is replaced by charity. To reiterate the point more succinctly: Abolitionist Societies networked together across the planet, in accordance with God’s Law, keeping the weightier matters, free from subject citizenship to the civil administrations of human rulers is the exclusive definition of the Kingdom of Heaven. This pattern for political affiliation in a free society is the obligation of every believer, lest they take God’s name in vain.
If you are curious as to what a society might look like that has long forgotten the value of personal responsibility and scriptural obligation to God’s model for society, then you only need to look at the current state of affairs in any given pagan society characterized by Egyptian bondage:
For instance, when your culture is starving for nobility of character and moral action, it obsesses over entertainment showcasing, say, superheroes. Instead of doing hard things, it worships fictional depictions of those who do, living vicariously through their mythical exploits and feats of character and moral excellence.
More nefariously, it is quick to believe the institutional propaganda that agents of institution are themselves worthy of hero worship. These priests and priestesses of their respective pagan temples, from policing agents and firefighters, or doctors and nurses, or celebrity pastors and careerist philanthropists are gatekeepers; unquestioning respect for their profession is necessary to be members-in-full-standing of our socialist culture at large. Part of the institutional propaganda to galvanize this brainwashed respect is carefully repeated in pithy cheerleading: “Support our troops.” “Back the Blue.” “Support Healthcare Heroes.” “They are on the frontlines.”…
The reality is that, not only is true heroism incompatible with any example of careerism, but these institutionalists pervert in practice the very ideals they profess to hold. They are each pillars of oppression and deceit and barbarism in their own specific ways, but they unanimously have one truth with which they are in contradiction: heroism is about who you are as a person of self-sacrificial integrity, not what you do for a living as a cushy job with guaranteed income.
Heroism is a lifestyle of honor and compassion reflected in a person’s character, and not a costume of combat boots, scrubs, and badges. Heroes do not slay dragons for a paycheck. Bounty hunters do. Heroes do not rescue princesses for money. Delivery boys do. Heroes do not live off of guaranteed income provided by tax funds extracted from their neighbor by force as is common in a socialist society. Extortionists do. “Real magic can never be made by offering someone else’s liver. You must tear out your own, and not expect to get it back.” (Peter S. Beagle)
Real heroes serve, not merely call themselves servants (public or otherwise) while they exercise authority or hold rank. Real heroes sacrifice their wealth and comfort in order to better serve people of their own ambition rather than collect a salary for their deeds. Real heroes maintain lifestyles in contradiction to institutionalism and inspire others to do the same. Real heroes lay down their very lives for their friends, and not just put on a uniform for them. Real heroes sacrifice everything to provide liberty to their neighbor, even in the face of retribution from the “heroes” of institution who come to crucify them. It is the obligation of every believer in the Gospel of Jesus Christ to emulate Him in being a real hero.