The State is the Problem. Not the Solution

The State is the Problem. Not the Solution

There are those who would accuse abolitionists of desiring to allow child sacrifice to run rampant and unchecked in American culture just because those anarchists condemn the idolatry of choosing human rulers to overtake the responsibility of regulating abortion at the expense (legal burdens/taxation) of the people.

Naturally, they are pragmatists who are blinded by their lust for political power. They fail to see that abortion is actually the greatest symptom of a society that has been given over to reprobate minds by the need to reject God’s common sense, in replacing him with the legislated morality of false gods. It is a symptom that is greater than even the chattel slavery of the 19th Century. It is greater than even homosexuality, even though this is the primary example that the apostle Paul gives as a symptom of trusting in civil magistrates. When man no longer desires to be ruled by God in his heart and mind, God gives him over to be ruled by men who play god.

Even though abortion and even homosexuality were just as common in Christ’s day as they are in ours, the Gospel preached by Jesus Christ and the early Christians is almost exclusively focused on proscribing the need for magistrates to rule over the people which inherently takes taxes to occur. His message explained that sin begets sin begets sin. Idolatry (trusting in magistrates) and covetousness (receiving welfare and “justice” at the expense of your neighbor’s labor) and sloth (failing to provide for your family to prevent them from turning to Egypt during times of famine) begets bondage (social contracts, taxation, heavy legal burdens) which begets, through collective license and democracy, sins like homosexuality and abortion (not needing a strong family because you have a strong civil bureaucracy to provide for you through fiat currency and civil infrastructure makes children and hetero-procreation expendable.)

Couple these two realities with the fact that the Israelites described Pharaoh’s provision for them during their sloth in the face of famine as a “good thing” even though it meant their slavery.

These ideas joined together makes the “good” that magistrates do little more than the same pragmatism that abolitionists are used to condemning pro-lifers over. Do evil so that good may come? The road to hell is paved with such logic.


To more pointedly address the concern for having “good” lesser magistrates to stymie the federal beast: federal government, like all human civil government is meant to be a tyranny. Its purpose by God is to make you cry out in judgment for putting your faith in it to begin with. Sin leads you to bondage. Taxation is justice. Tyrants are your sin coming home to roost. And nothing can redeem you unless Christ provides a kingdom through His Gospel, and your repentance unto it is rewarded.

Any good that false gods (magistrates) do is in spite of themselves, and Satan has every right and ability to use it to further your bondage and the bondage of your peers. And he will. Because you need to learn to cry out to God, and not some governor, for redemption.

TheSwordThe real solution for unchecked evils is a grassroots approach, conceived by preaching holiness and practicing the ministry of reconciliation. The notion of personal responsibility to love one’s neighbor through freewill endeavors sum up most of the commands of Christ, and it is only those kinds of endeavors that Christ intends to bless. This is what it means to know God.

“Shalt thou reign, because thou closest thyself in cedar? did not thy father eat and drink, and do judgment and justice, and then it was well with him? He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the Lord. But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it.” (Jeremiah 22:15-17)

The lesson to be learned here is not that it is necessary to raise up human rulers to do justice and be charitable to the poor, because then it would be impossible for Israel to have done justice and love mercy during the hundreds of years before raising up a king of their own to rule over them. While it may not be impossible to keep the weightier matters while having titular rulers, the lesson to be learned here is that power corrupts and that it certainly becomes a lot easier to corrupt society in its entirety after electing men into office over it and outsourcing society’s responsibilities to their civil institutions.

Scripture often refers to the cycle of taxation and providing taxpayer services as “shedding blood,” because taking your neighbor’s rights to his livelihood means taking away his life. By enjoying the fruits of another’s labor by force, you drink his blood. Only offerings that are given up willingly are those that contain none of the blood that comes with living by the sword of human institutionalism.

This is to say that societies characterized by human civil government have a part to play. For all of their self-destructive and fiscally bankrupt maladies, they efficiently serve as colonies for moral lepers who are too unrighteous and unrepentant to participate in free societies. For example, because free societies are founded upon the family unit as their primary political parties, anything that fails to preserve the prosperity of the family is incompatible with a free society. This unequivocally includes abortion. Social virtues and community ethics, when abandoned, express a need for the community to shun the wrongdoer from their networks of voluntary charity. As a result, those who murder their own offspring will find themselves without a support group, and must subject themselves again to the yoke of bondage experienced by every unrepentant person: as civil citizens under human civil government. In this way, civil society, complete with its oppressive bureaucracies and death penalties, become self-made prisons for those who reject the higher liberty contingent upon the personal responsibilities of free societies. Those who murder their children, or otherwise break God’s Law, are able to experience a divine justice of being cast out from the Kingdom of God, only to be received by the tyranny of false gods who exact legalistic revenge on those who go out from God’s presence.

“For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.” (Romans 13:3-4)

Good people with strong families have no fear of the rule of governments because governments are a vengeance upon bad people who weaken the integrity of the family through sin: covetousness, sloth, and bloodlust.

And so, while human civil government necessarily hardens the hearts of its citizens and compels them to discard common sense righteousness and partake in heinous sins and activity, it also serves as a recompense for those who discard righteousness and partake in heinous sins and activity. It is the quintessential ouroboros, the snake eating its own tail in perpetual self-destruction and divine justice upon its own wickedness.

The real solution to both abortion and statism is the same: Repent, for the Kingdom of God is at hand. Its presence can set captives free from the effects of their civil bondage, and teach them to love their children in self-sacrificial enthusiasm.


Honor Thy Children

Honor Thy Children

The scriptural promotion of the goodness of having children is ontologically opposed to the establishment and maintenance of human civil government. “Be fruitful and multiply” so that you will not find yourself without the support necessary to keep you from relying on the rudiments of men’s welfare schemes and power centers.


Children are considered “arrows” because arrows indicate provision, especially later in life when parents cannot provide for themselves. When children honor their father and mother, they reciprocate the care they received as helpless children, and they secure the elderly from subjecting themselves to the care of human institutions. When parents sell their children to the state through birth certification or social security for immediate provision, they become an offense to their children and sow the seeds of destruction that will bear the fruit of institutional subjugation.

Mothers nurse at their children long before their children ever begin nursing. How? Before the babe is ever held, he is sold into bondage for their life-sustaining tax write offs, and as a surety for debt and collectivist prosperity through corvee, birth certification, and Social Security. “Be not thou one of them that strike hands, or of them that are sureties for debts.” (Proverbs 22:26) He is volunteered to be an orphan by his parents who give up their equitable rights to be his parents and trade them to the State for legal stewardship while that State gets to be his father and master, determining his welfare provision, and regulate his life in a society that calls a man (President) their Father and does not visit the orphan (civil citizens). His life is traded for fiat money in order to make the debt cycle and covetous wheel of bad neighbors to continue to roll down onto cursed children.

“My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.” (Hosea 4:6)

“Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children.” (2 Peter 2:14)

His life is worth little more than tax benefits and incentives coveted at his neighbor’s expense. In return, he gets to participate in socialist schemes such as public education, government licensing, and the Corban of neo-Pharisees, all maintained by little pieces of cotton, stained green, and inked with the faces of dead, false gods and their temples of public religion.


You see, civil citizenship is a destructive game that isn’t even played for anything resembling real wealth. It is played for made-up points like currency and coin that even continue to depreciate through inflation. This is the nature of corvee and civil bondage. It puts people in such competition with one another that they must sell their children to it for tax benefits, and the eligibility to covet their neighbor’s goods through the agency of human civil government, via taxation and tribute.

These made-up points in the rat race of political infidelity and despair are necessary, because the existing system is bankrupt of any real wealth. National economies go into debt by the overspending that invariably exists when you elect rulers, legislators, and other wicked men to rule over your wicked hearts. Therefore, National economies, or the illusion thereof, can only be maintained by borrowing against the future: Necessarily, the flesh, blood, sweat, and tears of your children’s livelihood. Because the made-up points of fiat economy will not exist when the game is over, you must cannibalize your children in order to keep the losing game going for just a little while longer. This is the necessary factor in worshipping Baal and Molech. Sacrificing children, passing them through the jurisdictional fires of civil citizenship, ensuring their destruction for temporary prosperity.


The Israelites in the civil bondage of Egypt, as well as the repentant in the civil bondage of Herod the Great and Rome, understood the sinful nature of these practices and began to play a new game that did not involve enslaving their neighbor to their prosperity but rather forgave their neighbor’s part in the collective civil debt and more so loved their neighbor as themselves by voluntarily seeking their neighbor’s welfare through organized systems of charity and bonds of love, by establishing Christian networks that regularly communicated with and served the congregations, as we see in the New Testament. They not only refused to participate in, but were kicked out of the social security system established by Herod, and so were even ineligible to partake in the benefits and democratic legislative privileges of Rome. They had their own Godly civil government as a called-out assembly, sanctified from the covetous practices inherent in being subject to human civil government. They even called this transition “the Gospel” and centered their Great Commission message on these principles.

In order for Pharaoh and Caesar to “let my people go,” the people must first let each other go from their registered and licensed collective debt, and begin to forgive each other of their promises to be surety for their prosperity, and to come together under God’s ordinances of faith, hope, and charity, voluntarily, to organize the Kingdom of God sought after by the repentant Israelites and early Christians.

Parents, love your children. Do not sell them into the morally and financially corrupt civil game into that which your parents sold yourselves. Cease from sacrificing your children on the civil altars of Baal and Molech for the empty promises of prosperity. Refuse to allow false gods to bless and incorporate your marriages into the rudiments of their authoritative world which entitles them to the fiscal and biological fruits of your union. Rather, seek to make King Christ your magistrate, for His burden is light, and summed up in the two greatest commandments.

The Kingdom of God is at hand. The fields are ripe and ready for harvest. But the workers are few.

Legal GuardianshipChildTrafficking

Battle of the Sexes

Battle of the Sexes

When it comes to the subject of patriarchy, the great irony is that most of, both its “defenders” and detractors, are not only not living in an actual patriarchal society, but are promoting the judgment that occurs when a society is no longer patriarchal.

Because God’s order for society is holistic, a man has a natural political jurisdiction over his wife who demands of him protection in return. This order is also a natural protection over their marriage and children and, as an extension, is a protection of a free society. Likewise, a wife who has a meek nurture towards her husband and their children is what nurtures society. As an extension of her husband’s authority, she is a facilitator of the family’s purposes and liberty, and is a catalyst for societal preservation and sanctification.

These attributes are intrinsic to an anarchist society. Anarchism does not entail that either husband or wife are allowed to act of their own accord in some lawless chaos. To do so would undermine relationship roles and break down the order of the family, putting each of its members in danger of going into civil bondage. The husband must rule well in order to accumulate capital, provide that capital to his family, and leave an estate for his progeny. The wife must genuinely receive her political coverture in enthusiastic submission in order to capably strengthen the political unit of the family. This is a key element to the prosperity and welfare of free families, as is the purpose of God.

“Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies [‘one flesh’, body politic]. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother [their jurisdiction], and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.” (Ephesians 5: 22-33)

This is a description of one divine corporation (matrimony) being compared to another divine corporation (the government of God). The network of servant ministers are called out from the congregations of families, and operate entirely in accordance with Jesus Christ’s ordinances, under his sole jurisdiction. When they act according to their own will, or the will of another, they are no longer Christ’s body and cannot enjoy the covering of his jurisdictional authority. Christ esteemed these servants who walk in the pattern of his character and footsteps so much, that he willingly died and laid down his life so that they may witness an example of the sort of dedicated charity that was expected of them in serving the congregations of the Lord. So too are husbands expected to cherish their wives and lay down their lives in order to provide for and protect them so that they do not have to go under the providence and protection of civil magistrates. Likewise, wives are expected to submit to the wills of their husbands as though they were his own body, because they are one body at common law. The political authority that a man has over his wife only seems like an oppressive and dehumanizing prospect to a bad wife, but if a husband selflessly loves, dutifully honors, and carefully cherishes his wife, a good woman will be humbled to act in his will as her husband is humbled to act according to God’s will. This notion of coverture is expounded upon here.

The only way for women to abandon the coverture of their husbands, is to go and become covered by authoritative government. In a free society, wives are under authority of their husbands. In a civil society, they are under the authority of human civil bureaucracies. To reiterate: in order to try and become “equal” to their husbands, they have to first become civil slaves. To pursue an egalitarian relationship, they have to become a legally separate person from their husbands, which means they are no longer one flesh with their husbands. They are no longer in matrimony, but are instead married under false gods, by the power invested by the municipality of wherever through an adulterous contract between three parties: the man, the wife, and the civil father that gives them away in marriage and incorporates their union. “Marriage is a civil contract to which there are three parties – the husband, the wife and the state.” (Appellate Court of Illinois, NO. 5-97-0108: Van Koten v. Van Koten. 154 N.E. 146.)

“…When two people decide to get married, they are required to first procure a license from the State. If they have children of this marriage, they are required by the State to submit their children to certain things, such as school attendance and vaccinations. Furthermore, if at some time in the future the couple decides the marriage is not working, they must petition the State for a divorce. Marriage is a three-party contract between the man, the woman, and the State.” (Linneman v. Linneman, 1 Ill. App. 2d 48, 50, 116 N.E.2d 182, 183 (1953), citing Van Koten v. Van Koten, 323 Ill. 323, 326, 154 N.E. 146 (1926).)

In a patriarchal society, a wife is already equal with her husband in all the ways that matter. The man may have authority and final say, but as they are one flesh, her role includes participating in the decision-making process. The husband must be culpable for the actions made as one flesh, as Adam was confronted for Eve’s actions in the Garden of Eden, but the wife must help him make wise decisions which is necessary for them to take dominion over the earth together. A truly Biblical marriage, in accordance with the principles of coverture and headship, is more egalitarian than even egalitarians imagine they desire marriage to be, and this definition of marriage is a necessary component to a literal Christian society. There is nothing more egalitarian than being one flesh. The complaints against this are only a strawman against God’s design.

Anarchism only means the preservation of the family and society by partaking in no social contracts with ruling men, where men must give up their rights and power of choice to Benefactors who exercise authority who thereby determine what individuals can and cannot do both without and within the family. This is the essence of statism.

Statism means giving the government the power of the state (the family), by rejecting its God-given liberty, equity and power of choice. Anarchism means that the family becomes ‘the state’ by keeping its liberty, equity and power of choice. Separating the government from the state is repentance unto anarchism.

The state has an order through the family structure. The government has order through a network of ministers who possess no equity, but only the desire to serve the state through called-out service and redistributing the charity of the state. These orders remain separate in a free society.

The family unit is the foundation for the state in a free society. It is patriarchal, but it is not brutish. When patriarchy becomes tyranny, the family fails and then society collapses. It is in the man’s best interest to husband and father well. If he does not, through sloth or pride or other sin, the efficacy of his family fails. And his family goes under the power of human government through civil relationships by legal contracts. There is good news, however. The Gospel of God introduces a message of redemption from the death of civil bondage to the life of liberty.


God Over Man

God Over Man

The same stone that is rejected by those seeking the efficacy of human civil government is the cornerstone that establishes Godly civil government. The first century anarchists who refused to go “under the power of any” but still became such a mountain that “filled the whole earth” by maintaining a free society through reciprocal charity and accountability in a network of mutual love and freewill association, were in stark contrast to those worldly Pharisaical politicians who enjoyed the fruits and pursuits of collectivism through social contracts, compacts, covenants, and constitutions that helped them realize their designs by taking advantage of the civil bondage of the people, making them fuel and surety for the political machine that perverts justice by handing out benefits and privileges in an attempt to exercise authority.


These politicians had maintained in their rhetoric that their machinations, under the authority of Herod and Caesar, the commanders-in-chiefs of their day, culminated in the “Kingdom of God,” and endeavored to sell the people into bondage under the “peace peace” of the Pax Romana. But it was the only begotten child of God, the servant-king and only rightful heir of the kingdom of Judea who could bring everlasting peace, and he did so only after refusing to place his authority under the authorities and jurisdictions of Herod, Pilate, Caesar, and therefore Satan who offered him the world in exchange for his soul.

In retaining his sovereignty, this rejected-made-cornerstone, Jesus the Christ, was able to free men from the anaerobic cycle of selling birthrights for bonded privileges and death, all physically sacrificed on the altars of human institutions which invariably eventually implode due to their slothful covetousness that enable pride, greed, and immorality, and return rightful authority to every individual, so long as they fulfill the two greatest commandments – visiting the orphan and the widow, and fulfill the Perfect Law of Liberty – keeping themselves unstained from the very world that Christ refused to submit his authority.

The Kingdom of the one, true God in Heaven is a literal reality. It is exclusive to a certain character of citizen and incompatible with all other kingdoms. The Kingdom is not made with human hands to be grasping at man-made edifices and institutions, altars and abominations on Capitol(ine) Hill that maintain a top-down ecclesial dominion, where the first is first and the last is last, the greatest is greatest and least is least; the first and last, greatest and least proclaim and pursue death from generation to generation. The Kingdom is made of human hands that work together to strengthen the hand of the poor and needy and build a network of freewill association and charitable practices that are living sacrifices on living stones, making up living altars to be the welfare of the people leading, from generation to generation, to life. This society is established from the bottom up, with benefactors who exercise titular authority, serving the people in incorruptible love and indefatigable fruit.

An unrighteous society is one that endeavors to chisel legal burdens on hearts of stone, whitewashing tombs with constitutions and washing only the outside of cups with man-made civil laws. A righteous society is dependent upon free men with the law of God written on their hearts of flesh who take personal responsibility for their neighbor’s welfare and righteousness, levying one against the other in the execution of justice and restoration.

Do not be fooled. Those who believe in the efficacy of human civil government, like all socialist infiltrators, are bloodthirsty tyrants at heart, no matter the soft front they put up as they met out their progress. Power corrupted Saul, Korah, Joseph, Solomon, Balaam, and even David. Gideon avoided it. Stephen died in order to avoid exercising it. Jesus condemned it outright.

God’s Law is of a different nature than the legalist systems of human civil government. Even the ones that try to make legal systems mimic some churchian interpretation of God’s law. God’s law is made for servants and bondservants, those who set their fellow men free from the heavy burdens of manmade legal systems through charity and establishing God’s literal kingdom by calling each other to repent of relying on human civil government. Legal systems are for the violent oppressor who take their worldly kingdoms by force, needing Benefactors who exercise authority to provide “justice” and welfare and policy and “health care“.

We should obey God, rather than men. Repent with us and believe the Gospel, for the Kingdom of God is at hand.


The (False) Doctrine of Four Types of Governments

The (False) Doctrine of Four Types of Governments

Modern Christians have replaced true theology with cereal box rhetoric. One example of this is when many of them categorize all of human interaction into four separate types of “government“: Self government, family government, church government, and human civil government.

“Self government” is proposed to be a concrete form of government, rather than an idiomatic tautology. Under scrutiny, however, it is basically a description of growing up and maturation and choosing to do good things and make responsible decisions. “Self government”, therefore, is merely a euphemism for self-control through personal wisdom and life experience.

Makes sense.

“Family government” is also posited as a distinct form of civil authority, but under closer inspection, the phrase is also just a tautology. Parents have equitable rights over their children because they are a fruit of the corporate one-flesh of matrimony, which practices coverture over those in its possession and graciously let those children use their property and possessions while endeavoring to raise them to make good decisions and be good stewards (and practice “self government”) over their lives and property. “Family government,” therefore, is just the nature of life, property, and stewardship.

Makes sense.

Church government” is proposed to be a religious body of men (of your arbitrary choosing) who take turns reading some Scripture to you and sing some songs with you and take your money and maybe kick you out of their club if you get voted off of their islands for legitimate or illegitimate reasons. They earn this ability through a formal education in Seminaries, which give them a superstitious authority over a portion of your life, but only if you are convinced that any of this ritualism has any imaginary meaning for your life. This is said to be something that God established.

Makes no sense.

Human civil government” is established as a body of men who punish you for speeding, send your children off to war, require all of your equity to even function and replace it with fiat currency, and then give you fiat welfare by muscling your neighbor out of their equity. This is said to be something that God established.

Makes nonsense.

Realizing that the examples of tautology are not actually governments, but organic displays of common sense, there is only one kind of government in a free and righteous society condoned by God. The church is a body of men who serve the families (which are the State, possessing all of the equity of society, and not themselves governments), and the church redistributes the free will offerings of equity to those who have need, without exercising authority (civil or ecclesial) over society. The government also networks the families together in love and service like a called-out, separated example of Christ’s servant-leadership.

All of this lofty talk about differing but compatible areas of government are hardly extrapolated from Scripture and it is diametrically opposed to the Gospel. They are philosophically meaningless and are not the product of deep study. They are what fills the vacuum of the minds of men when they do not actually understand the basic fundamental teachings of Scripture. In other words, these excuses for theology become popular when mankind desires to nominally cling to the things of God after God has already given them up to a debased mind, compelling them to twist Scriptural doctrine or make up justifications for the world around them.


Make Abolitionism Great Again

Make Abolitionism Great Again

Professing abolitionists (used to) know that, if you want to evangelize the 501c3 culture, you do not imagine that reaching “the clergy” is an efficacious way of getting to “the laity.” It is pretty much accepted that in both instinct and experience, that reformation and repentance must be a bottom-up endeavor in spite of the power centers who have a vested interest in not just maintaining the status quo, but being the status quo. The power of choice must be restored to the individual of the churchian culture so that they may take up their personal responsibilities to love their neighbor, be salt and light, and to turn the world upside down. Reforming their superstitious institutions, and not the actual people in intellectual and emotional bondage to them, will always amount to running on a treadmill and declaring that you’re getting somewhere.

But how ridiculous is it when professing abolitionists forget this hard-earned lesson and continuously endeavor to place their faith in gaining the ears of kings and rulers and Benefactors who exercise authority? These hearers of truth, but forgetters of the same, continue headlong into destruction, tempted by the glamor of political pursuit like rats in a maze, looking for an easy alternative to the Kingdom of God. The desire for power corrupts judgment. The increasing faith in magistrates debases minds.

Continuing to chase the Nicolaitan pipe dream like Balaam and Korah, even after repeat calls to repentance and self-examination unto doctrinal purity is reminiscent of another scene that professing abolitionists are used to:

Going into the ballot box even after being called to personal responsibility and pure religion is akin to the stubbornness evidenced in self-deceived mothers who continue to walk into the abortion clinic to murder her child after those outside point out that she knows better; that running headlong into destruction is not in her best interest. That there is a better way, albeit narrow, but that leads to life, liberty, and prosperity under God.

“The ideology of abortion abolitionists—also referred to as abolitionism—is that abortion should be criminalized on all grounds, even in extreme circumstances such as rape and incest.” (Myers, A., 2021. Abortion abolitionists tack to the right of pro-life, pressure GOP lawmakers.)

This article highlights the theological compromise and ideological subterfuge that darkens the hearts of men when God gives them over to reprobate minds. It makes short work in revealing just how pretenders at abolition, like the “Free the States” political action committee, are unfortunate “pro-life victories,” despite how the article tries to rely on the historical revision of Abolitionism. For those unfamiliar with Abolitionist ideology, it should be made clear that it is intrinsically incompatible with some streamlined political concept like “criminalization.” Tracing most importantly back to the ministry of Jesus Christ, who “abolished death,” as well as taxes for those who believed His Gospel, Abolitionism is simply rendered and historically recognized as “the removal of evils, however vast they may appear in their size, or however difficult to overcome.” (Thomas, C., 1839. The History of the Rise, Progress, and Accomplishment of the Abolition of the Slave-Trade, by the British Parliament). While it is true that a few professing abolitionists have sought to wed the term with political pursuit in pagan kingdoms, Christ did not appeal to worldly governments to liberate man from the dominion of man and the effects of his own sin. So too, His followers, the abolitionists of the first century, did not surpass Christ’s works by the power of man-made political institutions. It is back to these two examples that Abolitionism is ultimately traced, disregarding any inconsistent or compromised political familiarity with the term.

With this background, we now turn to the arguments of Wendell Phillips (a close friend and colleague of Garrison for many years) against voting and political office‐​holding by abolitionists. In a lecture delivered in 1853, Phillips expressed his deep distrust of politics and politicians in general. His remarks are squarely in the libertarian tradition.

“Eternal vigilance is the price of liberty; power is ever stealing from the many to the few. The manna of popular liberty must be gathered each day, or it is rotten….The hand entrusted with power becomes, whether from human depravity or esprit de corps, the necessary enemy of the people. Only by continual oversight can the democrat in office be prevented from hardening into a despot: only by unintermitted agitation can a people be kept sufficiently awake to the principle not to let liberty be smothered in material prosperity….Never look, therefore, for an age when the people can be quiet and safe. At such times despotism, like a shrouding mist, steals over the mirror of Freedom.”

Phillips opened Can Abolitionists Vote or Take Office under the United States Constitution? by considering two major objections that had been made in response to the resolution passed by the AASS in 1844 (quoted above). This resolution called for disunion and claimed that abolitionists should not seek political office or vote for those who do. As a result, critics maintained that the AASS was “a no‐​government body” and that in passing the resolution, the AASS was endorsing total pacifism. Neither of these charges had merit, according to Phillips. From a belief that the Federal Government, as is presently exists, is bad, it does not follow that all governments are bad. The AASS “is not opposed to government, but only to this Government based upon and acting for slavery.” The AASS “has tried the Constitution, and pronounced it unsound.” (Smith, G., 2017. Abolitionism: The Schism Over Voting.)

Ignorant of the Gospel of the Kingdom of God, which has its own Constitution and its own servant-government made up of ministers who provide a daily ministration to redistribute the freewill charity of the elders of its congregations, it is plain to see how the quotes from those interviewed in the Myer’s article lack the proverbial salt and light so intrinsic to a consistent application of abolitionist ideology.

“One way Hunter reaches out to voters is by collaborating with local churches. At that same press conference about SB13, two pastors were present to represent the over 100 Oklahoma pastors who signed a letter in support of the bill.” (Ibid.)

For instance, it is easy to take note how the founder of Free the States endeavors to “work with churches,” rather than calling them to repent of their ontological misrepresentation of Christian fellowship and worldview. This is because the anti-abolitionist worldview of Free the States necessitates institutionalism and is therefore compatible with the pragmatism of enlisting ready-made “religious” institutions, as if the ends justified the means. And the ends are clear: the organization lobbies for political change, conforming the power centers to be a vehicle for yet another statist agenda, which is diametrically opposed to calling lost souls to repent and be baptized into the Kingdom of God, which has no political affiliation with an American Kingdom or any other. It should also be noted that the specific bill mentioned, SB13, would not have rendered abortion “criminalized on all grounds.” Not only does it intrinsically make provision for the “life of the mother” exception, (the very political excuse that has always kept surgical abortion institutionalized under the cartels that Western Medicine has made with state and federal governments since the late 1800’s), but SB13 makes no attempt to address the forms of abortion that each murder more children every day than surgical abortion does: hormonal birth control and In Vitro Fertilization. Even if legislationism were accommodated by Abolitionist ideology, the bills championed by Free the States do not even measure up to their own lip service.


It’s easy to know the difference between Abolitionism and its counterfeits. Where Free the States preaches some useless, incrementalist gospel of state sovereignty, as if unburdened state governments have any jurisdiction over the subject citizens of the United States federal government, Abolitionists believe in the efficacy of a network of adhocratic abolitionist societies, modeled after the congregations of the early Christians and of free Israel. Instead of concentrating their rights and outsourcing their responsibilities unto idolatrous political power centers who necessarily and invariably subject civil slaves together in contracts, entitlements, and taxation, abolitionists maintain the higher liberty to retain their powers of choice, resting them firmly and squarely on strong, individual families who come together in faith, hope, and charity.

Where Free the States appeals to the American Constitution (another arbitrary covenant with another pantheon of pagan gods) to legitimize and direct their efforts, abolitionists appeal to the Constitution of the Kingdom of Heaven which is the only Law capable of keeping man free from the dominion of man, without Deist lip-service or nebulous platitudes.

Where Free the States agrees with every other political strategist, lobbyist, and 501c3 church committee that the false gospel of reforming American civil government (or fifty American civil governments) is a sound source for their perverted evangelism, relying on the socialist providence of false gods to exercise authority over their neighbor through taxation, and putting their faith in the unholy trinity of legislative, executive, and judicial tyranny, abolitionists preach obedience unto the Gospel of the Kingdom of God which rejects political dominion in favor of the tried and true service intrinsic to Christian fellowship. They do not seek to replace the existing legalism of pagan kingdoms with their own legalism. They seek to replace the upside down model of pagan kingdoms with the better model represented by the Kingdom of Heaven on Earth, by sloughing off the authoritarian capstone institutions built upon the shifting sands of sin and reckoning, leaving them to their inevitable self-destruction, and rebuilding from scratch a more natural Kingdom built upon the servant-shoulders of the cornerstone that is the bedrock of ages.

It is predictable to say that the Free the States organization is here to stay, so long as it replaces scripturally relevant agitation with friendship evangelism towards top-down political and churchian institutions, and replaces the sincere assistance of Christian communion with crowdsourcing, fund-raising, or “money bombs” necessary for lobbying, legislationism, and careerism. That is the typical end result of incrementalism, after all: political sycophants turning conveniently insoluble social problems into perpetual sources of comfortable employment and lucrative salaries. There never is a bigger victory for Satan, or the Pro Life Movement, than buying out yet another “abolitionist” and welcoming them into the fold. Persecution never seems to intimidate believers into civil obedience, but corrupting them through temptation entices them more often than not. This corruption is a language common to all men. This is why abolitionists were once hated in their innocence by politicians and churchmen who were already corrupted, but are now so quick to sidle up to them once that innocence was lost.

The only reason why former “enemies of AHA” are so quick to now join forces with them when it comes to passing legislation to criminalize abortion is not because “the ideology of Abolitionism is spreading,” but because it has been compromised by those who call themselves abolitionist. While former enemies of AHA still reject AHA’s former grassroots approach of preaching repentance and scrutinizing “christian” institutionalism for failing to love its neighbor, they now yoke together with AHA after it has given up its pure religion, compromised its ideology, and adopted institutionalism. The backbone of abolitionist culture always used to be moral suasion, including the five tenets and two modes in order to compel lost souls and recruit converts, with the express injunction to network them together in adhocratic abolitionist societies that resembled the Kingdom of God. Now most of the people who call themselves abolitionists are compelling lost souls to purposefully delegate their responsibilities through voting, and are recruiting converts to “pump up the attendance numbers” for political rallies, with the end goal of strengthening the archist bureaucracies belonging to the kingdom of Satan.

This is a sign that many professing abolitionists always secretly believed that it was the false gospel of statism, and not the Gospel of God, that could remove evils from society. Statism looks like submission to human institutions. Statism looks like reformation of human institutions. Statists of both camps reject practicing the kind of agitation committed by the prophets, and the personal responsibility of God’s Kingdom that makes the word of God to effect. This fault is not limited to those who would pervert justice through human institutionalism, but is a characteristic of all lost people enslaved to pagan societies. But, because “judgment begins in the house of God,” it is necessary to focus on the culture of the modern American “Christian”:

Patriotic Christians, in order to justify flirting with two masters, will express something to the effect of “We should recognize how blessed we are to live in a country that allows us to freely practice our Christian faith. They’re killing Christians in other countries, you know.”


Compromising between two kingdoms, these patriotic Christians do not realize that because the faith they are practicing is hardly Christian and mostly a sort of conservative Humanism, it is natural to imagine how easily they are tolerated by the surrounding culture. They can practice this compromised faith freely because it is ultimately innocuous. It does not concern itself with tearing down strongholds. It does not crush the heads of serpents. It does not toss mountains into seas. It does not endeavor to pour salt into the open, putrid wounds of their surrounding culture. It does not shed light on the darkness in which this American kingdom thrives. It does not agitate.

If Christian martyrs in other kingdoms were to take American Christians as an example to follow, compromising to the point of neglecting the Kingdom of Heaven, they too would live in countries that would allow them to practice their “faith” without persecution.

Do not be surprised then when American Churchians who have fattened their hearts and are living in luxury by making concessions with an unjust and wicked kingdom, are entirely willing to appeal to the police force of this kingdom to silence those standing outside of churches, pleading with churchians to be Christians.

How do you expect this nation to allow Christians to practice Christianity if professing Christians will not even allow Christians to practice Christianity? The truth is, Christians do not have the liberty to practice Christianity in this nation. But they have the responsibility to do so, by the injunction of the Gospel they claim to possess.

Professing Christians do not have freedom to call themselves “Christian” in the United States just because a temporal piece of paper that they call the Constitution says it grants freedom to professing Christians. The reason professing Christians in America have that freedom is for the same reason professing Christians in Nazi Germany had that freedom: “Christianity” has become a meaningless word, representing meaningless gestures,  and dead religion, culminating in meaningless humanism, doing nothing but taking the Christ’s name in vain.

The innocuous reputation of those who claim the name of Christ, who do not understand the Gospel, much less believe it, much less bring it into conflict with much of anything is what secures these Christians the freedom to practice this very same false religion.

One cannot consistently say that they are thankful to a godless nation for their freedoms. They can, however,  consistently say that they are thankful to the sin of Churchianity for their freedom.

Repenting of Churchianity will bring persecution and injustice against Christians – not freedom. The world hates Christians. America hates Christians. It hates them because they are called out, not of this World, not of this America. Not long after they start acting like Christians, America will express this hatred. The reputation of Churchians will not help to stymie that reckoning, because they’re going to hate Christians too.

“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. Beware of men, for they will deliver you over to courts and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. For it is not you who speak, but the Spirit of your Father speaking through you. Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name’s sake. But the one who endures to the end will be saved. When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.

A disciple is not above his teacher, nor a servant above his master. It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household.” (Matthew 10:16-25)

The early Christians were persecuted, not only because they refused to take part in the civil societies under the Pax Romana, but because they sought to compete with it in the Kingdom and Government of God, which exhibited neither fiscal nor moral bankruptcy.

Real Abolitionism will endeavor to separate you from your idols. Including the comfort of manmade tradition or the esteem of celebrity theologians. You will have to choose between these things and the righteousness of Jesus Christ, for they are necessarily in opposition. You will even find Jesus Christ to be unworthy for most people.

Patriotism is sin. Abolitionism was once repentance.

Make Abolitionism great again.

Christians preached repentance of Christianity

Are there Any Anarchist Churches?

Are there Any Anarchist Churches?

People have often asked us if there are any “anarchist churches” for the curious to visit or to attend or to join. After some consideration, these thoughts seem to address the question:

We are under the impression that whenever someone inquires for an “anarchist church”, they are asking if there is a denomination or if there is some corporate building with pews and a pulpit and a baptistry and an offering plate where, once a week, they sing hymns that may or may not be about anarchy and listen to sermons that may or may not be about anarchy, and just generally all self-identify philosophically as anarchists, but do not really seek the Kingdom or love their neighbor or live in salty and bright obedience to God and perform Christ’s social and political ordinances. This is the reality of the vast majority of institutions that proudly call themselves churches. They are taking the Lord’s name in vain, by claiming to belong to him while actively doing the will of the enemy by perverting the truths of Scripture into an amalgam of palatable falsehoods that have created an innocuous, liturgical social club. When most people think of the word church, they are imagining whitewashed catacombs on just about every street corner in America.


What passes for christianity these days (and centuries past) is just as lost as what it, itself, calls “the lost”. Most of those who think they have “arrived” at the destination of Christianity are asleep and dreaming on the wrong train, headed in the opposite direction.

For instance, when one outsources their responsibility to the first greatest commandment to some sophist clergyman, their heart grows cold towards God. It does not matter if they associate with people who love the Lord their God with their “pastoral” profession and with the “tithes” of the people. The pursuit of “loving the Lord your God, with all of your heart, soul, and mind” is best exercised in your daily life, at home, as a family, learning about the deep things of God by his Spirit and word, rather than in a compartmentalized, weekly, anaerobic routine.

When one outsources their responsibility to the second greatest commandment to some parachurch ministry, their heart grows cold to their neighbor. It does not matter if they associate with people who love their neighbor as they love their comfortable niche “ministry”. The pursuit of “loving your neighbor as yourself” is best exercised in a network of mutually accountable congregations, as a network of charity and adhocracy, rather than in a compartmentalized, bureaucratic, set of peripheral programs.

It is easy to associate oneself with the collective by deferring to the bureaucracy of “collective responsibility”: “Ours is a good church. We preach the word. We go out to evangelize. We have ministries for this or that”, even though the people in each church who actually are responsible for those actions are a very small minority. That does not stop the collective from taking credit for the actions of the few. It is much more difficult to associate oneself with God by taking up the personal responsibility to love Him and their neighbor, leading by example and service, and encouraging others to do the same.

For these reasons, it is difficult to say that there is such a thing as a “good church”. The sin of Corban is characterized by a system that produces bad fruit even if it looks like a good tree. It hardens the hearts of men, makes them slothful, and it centralizes the salty brightness of individual responsibility to a bureaucratic polity of dead religion and lip-service, thereby enslaving the laity who have willingly sold their birthright and legacy for a bowl of liturgical novelties.

The Gospel of the Kingdom necessarily and thoroughly confronts the sin of Corban. This is not new information. Jesus Christ traveled preaching about “the whole of the law” to address the apathy of people who took his name in vain and to confront the roots of that apathy. He desires a called-out body politic of believers, over which he is the head. The alternative “nullifies the word of God”. It may be comfortable, but it goes with the multitude to do not much of anything. Which is evil.

In addition to their liturgies and dead, innocuous orthopraxy being unusable for any bright, salty Christianity, the doctrines and what passes for orthodoxy in modern churches are also highly questionable. It is clear that Biblical terms, when applied to the Churchianity of today have very nebulous, hyper-spiritual, and arbitrary meanings:

Seeking“, “establishing”, or “furthering” the Kingdom of God is assumed to be defined by any generally good deed or influence done by some professing Christian as part of some vast, unorganized, emotion-based, unseen, blind-faith catalogue of generally good deeds or influences done by other professing Christians, under some arbitrary standards that might make the cut, depending on the circumstances (but mainly on the whim of the speaker). This is also a touchy-feely concept where “furthering Christ’s kingdom” means having a general good influence over a negative touchy-feely “culture” and “world”. In reality, kingdoms are jurisdictional concepts with spiritual and moral directions of flow. The Kingdom of the world/culture of America is headed down the broad path which leads to destruction. It practices public religion where tax money goes to establish “justice” and welfare to magistrates (pagan gods) exist to outsource the individual responsibilities of the people. This kind of Kingdom will inevitably lead to social and economic ruination and collapse, read “weeping and gnashing of teeth.” This is the inherent nature of socialism. The Kingdom of the world/culture of Heaven practices pure/private religion, where every man is free from civil bondage, retains equitable rights to his property and family, and chooses to establish justice and provide for his neighbor, not through taxation and deferred responsibility, but through charity by coming together in an adhocracy to set the Lord’s table through ministers who serve the people by feeding Christ’s sheep.


Idolatry” becomes any action or practice or even belief, lip service or doctrine, no matter how unrelated or nebulous or vague, that is generally bad and very possibly basically, seemingly “unchristian”. (Also on the whim of the speaker.)

Paganism” is pretty much synonymous with “idolatry”, except it is moreso geared towards sets of superstition that compete with Churchianity, like Hinduism or Islam or Wicca or something like that.

The world“, “worldly”, or “fleshy” are all pretty much also just synonymous with “idolatry” but, as if possible, are even more generic and nebulous, referring to anything from enjoying or participating in pop culture, to the presence of excessive materialism, to being lax in hyper-spiritual endeavors like showing up to churchy functions or listening to orating clergymen on podcasts. Churchians use phrases like “world” like they would “culture”: as a sort of ambient milieu of anything negative or sinful by the churchian’s standards, not well defined, but should make one feel bad or guilty. In reality, the concept of “world” comes from the Greek Kosmos meaning “an apt, harmonious arrangement, order, constitution, and system of government”. It recalls an idea about marshaling troops and is referring to the structure of the Pax Romana with its bureaucracy and heads of state and political endeavors and taxation. Christ’s kingdom is “not of that world”. Christians are “in that world, but not of that world”. They keep themselves “unstained of that world”.

Christian liberty” is a perfectly decent term that has become grotesque and selfish in connotation, something akin to “this covers anything that I should be able to get away with without fear of criticism or confrontation by other christians.” As if it basically refers to licentiousness regarding the eating of pork or the wearing tank tops or the decorating of your house for random holidays or the drinking of alcohol or of smoking tobacco, or of choosing to meet in a church building or a home setting for sing-alongs, scripture reading, and sermonizing noise pollution. This train of thought is actually a far cry from what actually constitutes “Christian liberty.” It is not about all the things you selfishly want to do or justify to yourself as harmless, as if God even desires to “redeem” yoga or vaccines or mascara. These things may be harmless. They may not be. The Gospel still does not set you free from scrutiny and confrontation and being reasonable with your peers over hashing them out. True Christian liberty is exclusively “the right to be ruled by God”, as opposed to pagan civil governments of Caesar’s world. The Gospel redeems your life from the dominion of men, their necessity to make you slothful and covetous, and your rebellion against God that which has, through a reprobate mind, put you under the sovereignty of false gods in the form of politicians, magistrates and Benefactors who exercise authority: presidents, czars, kings, and caesars. It means taking back your personal responsibility to execute justice and show mercy, and be your neighbor’s welfare through charity. As opposed to the meat sacrificed to idols in taxation. Christian Liberty saves men from civil bondage in order to make them the literal, organized, structured Kingdom of God, performing almost all of the functions of human civil society, but through righteousness, voluntary service and Heavenly precepts.

No doubt that this glossary of popular terms, lifted from a cursory and lazy reading of Scripture can only serve to confuse brain-dead professing Christians and even baffle the King of Judea who does not desire for those who take his name to be so easily contented with sophistry. This stark confusion over both orthodoxy and orthopraxy in modern churches makes them prime and necessary locations for evangelism, and the preaching of the Gospel. Just like the “religious catacombs” familiar to the New Testament, Stephen’s sermon from the seventh chapter of Acts should be preached and emulated in front of every church during every religious service until either some semblance of revival arises, or a lot of division is exposed.

“Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: Who have received the law by the disposition of angels, and have not kept it. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.”

Christians in Common

The purpose of the early Christians in assembling together in pure religion to love God and neighbor was to establish a real, literal Kingdom of freefolk who depended on each other out of faith, hope, and charity through the love of Christ so that they did not have to depend each other out of social contracts, entitlements, and taxation. It was about the government of God with its servant-ministers being established as an alternative to the governments of Satan characterized by Benefactors who exercise authority. A congregation was a juridical community, each one consisting of ten families, and each family represented by one Elder, or Patriarch who held a natural authority over his possessions and his family, without any legal encumbrances from pagan administrations through legal titles, legal guardianship, or its related taxation.

To replace the socialist benefits and services invariably supplied by taxes in idolatrous citizenship, this congregation would have to perform all of the weightier matters usually outsourced to the administrations of authoritarian benefactors. They would have to establish God’s Law, perform justice and mercy, provide education and welfare, and be their brother’s keeper all out of freewill association and freewill offerings. The relationship between these families was facilitated by a minister who served them, networking them together, and networking the whole congregation to other congregations through their own servant minister. These ministers were called-out from the congregations as the “bride” and body politic of Christ, the servant-government of His literal Kingdom. Identical to the Levites, these ministers possess no private property or right to filial inheritance, holding all things common together as one body. They gave up all they had to be Christ’s disciples, and donated it to sustain the congregations of free people. In turn, this Assembly was sustained entirely by the tithes of the Elders, according to the performance of their service and their character. In this way, the Christians keep their government accountable, able to elect a new minister to serve them at any moment, rescinding their tithes if they proved to be unworthy of the office through some dereliction or malpractice.

The Elders of families would preside over their estates, according to the Dominion Mandate, working for the fruits of his labors, living by the sweat of his brow, making the most out of his land, livestock and other capital. It was from this provision that these free families would make offerings to the storehouses maintained by the ministers. When they gave up their burnt offerings, they also gave up any right to exercise authority over how it was redistributed. The ministers took this charity, and gave it to those who had need within the congregation. This network of charity sustained entire congregations in miraculous ways that socialist benefits and services never could, identical to the example Christ exemplified when he fed the 5000 elders and their families using this political model for society. This regular charity naturally extended to other congregations, across the entire known world, if need be, to secure their society against famines, dearths, or other disasters.

The purpose for Christians meeting together on the first day of the week, after taking their Sabbath the day before, was not to sing songs and listen to sophistry, but to come together to redistribute their charity in this manner, and to have community workdays to love their neighbors as themselves. The Sunday meeting replaced the the concept of city council meetings where idolaters outsource their personal responsibilities of adhocracy to tax-funded bureaucracies. The Lord’s Table of freewill charity replaced the tables of rulers who doled out socialist beneifts maintained by forced contributions. We have detailed that reality elsewhere.

Therefore, in order to establish an “anarchist church” (this is a redundancy, all true churches are anarchist by definition), you must begin to create one with your loved ones, friends, community, and like-minded associates. Begin to serve each other, put each other’s needs first, and start freeing each other from depending on human civil government in matters of health, education, welfare, righteousness, accountability, justice, and mercy. As a Christian endeavor, abolitionists do not incorporate 501c institutions under the authority of the Attorney General, but rather keep their aspirations pure, with Christ as the Head, to be sustained by His Providence.

As a result, we do not have to fundraise in order to keep our non-existent 501c status, which does no honor to God, but blasphemes the name of the one who instructs us to keep ourselves unstained from the world. 501C institutions and the church culture that surrounds them are antithetical to anything remotely Biblical. Anybody entertaining them as legitimate are either confused or are charlatans. And this is evident in the fact that most people go to church begrudgingly. They fall asleep in the pews and they critique the sermonizing and go through the motions and this discomfort and distaste is just a part of the accepted routine. But this relationship is complicated.

Even though they are annoyed at getting up early every Sunday morning to put on nice, uncomfortable clothes they would not otherwise subject themselves to, and drive to a building full of people with which they have little in common other than the building itself, where they stand and sit and stand and sit again, perforated by sing-song chanting and passively consuming the same theological milk they’ve been ingesting for the past few decades, they reserve the right to keep the necessary misgivings they have with this dead routine to themselves.

In fact, when they observe abolitionists outside pleading with them to slough off the chains of this very routine about which they internalize annoyance and disdain, they are quick to defend the very thing they spent all morning wishing they could abandon. They are confronted with a better way, one that actually honors God, and they violently thrash against it. They defend their false church. They strain gnats and swallow camels just to give lip service to Churchianity.

Do not take this idea for granted: Contrary to beasts and brutes, when offered freedom, men made in God’s image very often prefer the comforts of a cage. They are willing to go to Hell, so long as you do not open the door to spiritual, psychological, and civil freedom. The modern Christians are in need of repentance.

You may want to check out this list to see if there are already professing anarchists in your area who desire to do what the early Christians did. If you do not find one, we highly suggest you remain diligent in creating one anyway.


On The Role Of The Modern Day Pastor

On The Role Of The Modern Day Pastor

When you elevate a job, profession, or role to a position of authority, disconnecting it and compartmentalizing it from the character and obedience of the person performing that job, profession, or role, then you are extrapolating the office from it’s officer. This is witchcraft and superstition: as if your mere words or rites or incantations or rituals or formalities have any real power to make changes in your life or serve you in any viable way. Such incantations demand that a title of a man justifies the man, and not vice-versa. As if the power, glory, and pleasure of God can be fulfilled and controlled through divination by ascribing the right words (“pastor“, “elder“, “shepherd“…) to a man in a collar, or by association in fulfilling the right exercises (“baptism“, “tithing“, “church membership“…), going through the motions of churchian culture, copyrighted by an institutionalist covenant with false gods.


These distractions and busybody, counterfeit caricatures of pious “religion” are not subjected to the jurisdiction of God’s Kingdom. Their magicians and sophists and warlocks do not keep the commands of Christ and reflect the role of Biblical and historical pastors and elders, but rather something less productive than even the Pharisees. And, like the Pharisees, they are not even actually ordained in the Biblical senseand will lead you into the bondage of public religion which provides for them their 501c3 covens and sustains their panhandling pulpits. “Pastors” aren’t meant to be institutionalists that attend seminaries for formal education, so that they can make a profession out of eisigeting Scripture in order to lead an army of pew-people in ritualistic sing-song, while offering tax-write offs for their tithes in fiat currency. These men do try and model themselves after human civil government though since their 501c3 buildings are incorporated, not under Christ, but the attorney General.

There are men out there who have something to gain by being public “servants”. We call them politicians who receive public funds as a salary, through force by taxation, for doing little to nothing to benefit society. There are also men out there who have something to gain by not serving the people in any way. We call them “pastors” who receive “tithes” and send the people to receive their socialist daily bread from the “Benefactors” who exercise authority. These two groups complement each other and work together in a cartel; with public religion on one side, churchianity on the other side, with sophistry, nationalism, tax write offs and “parachurch” ministry to link them. You can read more about careerism as a convenient substitute for ecclesiastical roles and social virtues here.


And then there are those who have something to lose by serving the people and are doing it anyway. These are the men that threaten the livelihood and comfort and status and worldly tradition of the people in the other two groups.

The shepherds of the first century provided real, selfless service and practiced the pure religion that not only sustained an entire nation of Christians in welfare, education, healthcare and salty-bright holiness, but did so in humility and meekness without any positions of authority. They blazed the trail for an actual and literal Kingdom of God complete with rights, responsibilities, ordinances, government, and prosperity. Real pastors were the titular government of the people, an order of ministers who owned everything in common, called out from the congregations in order to redistribute their free will offerings to those who had need. This was the Lord’s table that operated in the exact opposite way than the money changer’s tables. Ministers are Benefactors who do not exercise authority, binding the Christian kingdom in faith, hope, and charity as opposed to contract, entitlement, and taxation of the (prime) ministers of the worldly kingdoms. The far-cry clergy of this century maintain a deceitful version of the Kingdom of God. When professing Christians became slothful and covetous, applying to the false gods of human civil government for validation, protection, provision, and direction, the relationships of those “christians” and the characters of those pastors changed through pagan perversion. Their interpretations of the injunctions of Scripture were perverted in the process, starting a snowball effect regarding dead traditions and human superstitions that culminate in what we have today. Modern christians have redefined religion to make it about going to a building once a week in order to sing some songs, listen to some sophistry, and eat their crackers and drink their juice. Sometimes they dunk each other in the baptistry. Going through the motions advertised by these cathartic, entertaining rites and rituals of 501c3 untrue and defiled religion will only leave you spiritually, emotionally, and intellectually empty, waiting to be filled by literal destruction contingent upon the inevitable collapse of a society in want of righteous, true Christianity.

Flee the silly, superstitious cult of Churchianity. Its thin veil masks its tether to the unrighteous mammon, and just like every incarnation before it, that mammon will sink like the Titanic, capsized from its own sloth, lethargy, covetousness, and hatred for its neighbor and the God of the early Christians.

Do not be like the lotus-eaters of the modern Lord’s supper, or listen to the siren’s song emanating from the pulpit. They will only confuse you and lead you to your destruction, albeit piously and merrily. Rather, repent and seek ye first the Kingdom of God and His righteousness. Believe on the Gospel of God, so that you may be redeemed from giving men arbitrary authority over your heart, soul, and mind.


Know Nothing Among You: A Testimony

Know Nothing Among You: A Testimony

March 1, 2014 turned out to be the last Ash Wednesday I was to identify myself as a practicing Catholic. After having spent months of actively denying that the Catholic worldview was false and full of pagan teachings and superstition, I eventually determined to forsake my preconceptions and simply resolve myself to follow Christ, and follow him so closely that I would know nothing else.

In my efforts to discover the truth, I learned of, tested, and eventually adopted the ideology of Abolitionism. Its tenets effectively lay out how a professing Christian is to actively love their neighbor as commanded in a bright and salty capacity while being surrounded by a culture that hates God. I am grateful for my relationships with my fellow abolitionists and am always sharpened and edified by them.

When a mainstream part of the Abolitionist movement began focusing their attention and efforts into the legislative rat-race, I threw in my own attention and effort with enthusiasm. However, the more I tried to further and aid those projects and the more I examined those coordinated efforts, the more I realized that my actions and attention reflected a sort of backslide into my pragmatic projects as a Catholic Pro-Lifer. As I wanted to tell myself I was doing these things for purer motives, I could not honestly discern whether these legislative actions were being pursued and carried out for the fanfare and publicity they accrued for the movement, or with the wholehearted intention that they succeed and get codified into human law.


Driven by my motivation to know nothing but Christ, I allowed myself the necessary pause in order to investigate my convictions and discerning how they related to my relationship with Him. I began to study what it really meant to be “in the world but not of the world” and how to keep my “religion unstained from the world.” My conclusions crushed me in allowing me to see that I had once again failed by being so easily led astray, by passively following the group, going back the same direction I had come. Shortly after making this realization, I encountered quite a few christian “anarchists” through many contacts within the abolitionist movement, and I was led to experiences in understanding Scripture, including various interpretations of “Romans 13“, each more hermeneutic than my previous presupposition. Ultimately, my conclusions led me to grief for how badly I had failed this mission that I set upon.

However, I did not weep for my failure for my journey has made me know more fully the essence of the Gospel, and compelled me to better understand the implications of Christ’s perfect works on the cross. I am not yet completely sanctified unto the characteristics on the right side of the diagram in this article, but praise God that I am no longer completely characterized by the left side. So on this day, my three year anniversary after intentionally beginning to desperately find out the truth of Christianity and pure religion and obedience, I beseech all of you to examine this information and work out your salvation with fear and trembling.

The blog post is taken from this profile post on Facebook.

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The Politics of Christ

The Politics of Christ

“And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.” (Colossians 2:13-15)

Christ had good reason to remain apart from politics of His day, for He came to preach a political reality that is as timeless as it is righteous. The message He preached was certainly about government, but a government He would establish on the earth, that would be an alternative jurisdiction for His followers. Jesus’ message was about the government of God that would come to rule the earth through the obedience of His little flock.

When Christ was on trial for His life, Pontius Pilate, the Roman procurator of Judea, asked Jesus about His political aspirations and the implications of his birthright to the throne. Examine the exchange:

“Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, ‘Are You the King of the Jews?’

Jesus answered, ‘Are you saying this on your own initiative, or did others tell you about Me?’

Pilate answered, ‘I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?’

Jesus answered, ‘My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.’

Therefore Pilate said to Him, ‘So You are a king?’

Jesus answered, ‘You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.'”

(John 18:33-37)

Even though Jesus was born to be King of Judea, was recognized as the King of Judea by thousands of people, and even taught ordinances while spreading the Gospel of His Kingdom, He told Pilate that He was not interested in modeling His Kingdom after the pattern that Pilate represented for Rome (and many civil societies before and since). The “world” that Christ very deliberately washed his hands of is translated from the Greek “kosmos” which means “an apt and harmonious arrangement or constitution, order, government“. The arrangement, constitution, order, and government of Christ’s Kingdom is incomparable and incompatible with that of Rome.

In spite of the clear message from Scripture that the Kingdom of God is a real kingdom, with a real government, with its own jurisdictions, laws, and civil society, most of Christendom throughout history has believed and taught the opposite. Some say the Kingdom is merely in the hearts of men and a place to go to after death, while others say that the mission of Christianity is to sanctify the governments of “this world” in an attempt to compel a bad tree to produce good fruit.

Yet the Bible teaches that Christ’s Kingdom will successfully and independently become an alternative sanctuary for those with ears to hear (Matthew 13:31-32) and will displace the very foundations and efficacy of the kingdoms of “this world” (Daniel 2:34), both in fulfillment of blotting out the ordinances of worldly governments. Though Christians live in “the world,” they are not to be of “the world” (John 17:16). Rather, they are to be like the leaven that infects those in the world rather than remain reclusive. (Matthew 13:33)

According to Scripture, Satan is the “god of this age” (2 Corinthians 4:4), it speaks of the age as being evil (Galatians 1:4), and that all of the earth’s inhabitants have been deceived by Satan (Revelation 12:9). It is no wonder then that Christ was offered jurisdiction over these kingdoms by Satan and refused, thereby retaining His right to rule a Kingdom pleasing to God. Christ failed to compromise His power and reign by putting himself under the authority of Satan, unlike the Pharisees, who eagerly prayed to Rome to secure their political affluence on more than one occasion; most notably under King Hyrcanus II in order to restore Judea to them, and again to depose King Jesus in order to keep it. Because they chose to remain under Satan’s jurisdiction through Rome, they continued to compromise their own kingdom. Because they endeavored to unjustly carry out their regicide, they forfeited themselves from the Kingdom of Heaven and then had to witness it given to a nation that would produce the fruits thereof (Matthew 21:43).

Far removed from the intrigue of history and politics that sheds light on the context of the written gospels, there was a time when it was popular to reduce the life of Jesus and His teachings to petty moralism by asking “What would Jesus do?“, but the simple fact of the matter is that very few disconnected professing Christians are asking “What did Jesus do?” Did the Father send Jesus into finite, human existence to be born of the virgin Mary, to grow up and start His ministry around the age of thirty and then strive to make the earth a better place in which to live, all through channeling the machines fueled by human political schemes and entanglements, in a yoke of bondage? The answer is found in looking at Jesus’ message. What did He speak about when He drew crowds by the hundreds and thousands? Surely, the politics of Jesus came out then. The Gospel of Mark records some insight:

“Now after John was put in prison, Jesus came to Galilee, preaching the Gospel of the kingdom of God, and saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the Gospel.'” (Mark 1:14-15).

The good news that Jesus declared was about a government and a kingdom, neither of them exampled in any of the nations under the Pax Romana. Rather, He told of the Government and Kingdom of God—a government that He would establish on the earth. He admonished those who listened to repent and be subject to that dominion and civil reality. The historical context of His teachings and actions and the implications of these things have been all but ignored, in favor of personal interpretation and blind, empty traditions. The truth is that Jesus, over and over again, rejected the kingdoms of “this world,” taught its ministers to operate in harmony with the Kingdom of Heaven, and instructed His followers to take up their personal responsibility to love God and Neighbor and to keep oneself from being stained by outsourcing those responsibilities to the “apt and harmonious arrangement or constitution, order, government” of Rome and the kingdoms like Rome. The politics of Christ are present all throughout his teachings:

The citizenship of Christians is a practical and jurisdictional one. They belong to Heaven’s government (Philippians 3:20) and are ambassadors to those who belong to the governments of “this world”. In fact, Christians are sojourners and pilgrims in the nations of “this world” (Hebrews 11:13). Christians are to be seeking the Kingdom that our King has placed in the midst of us, by bringing the Gospel into conflict with a culture that is seeking the kingdoms of “this world”. We are to keep His commandments to love God and love our neighbors, under the perfect law of liberty. We should be seeking the ways of salty and bright Christianity that evangelizes those trapped in civil bondage and seeks to rescue those being taken away to death. We should be providing an alternative society that is based on faith, hope, and charity, organically networked together, that seeks the good of our neighbors, and even our enemies, through freewill offerings, no strings attached.

Now that we’ve touched on the question “What did Jesus do?” Allow us to endeavor to answer the question “What would Jesus do?” What would He do with the present political environment within the United States? Would He campaign to get His favorite candidate elected? Would He try to reform the United States government, and make America great again? Would He try to pass legislation and criminalize the things that are already illegal in His Kingdom?

Nah. He would still be declaring the same message He originally purposed to preach centuries ago to those with ears to hear. The solution to man’s problems, whether they are spiritual, social, or political, is not to try and reform present governments in spite of their mammon of unrighteousness, or to nationalistically maintain them as our own, but rather to replace them with the Kingdom of God.

The mission of a Christian is to be an ambassador of Jesus Christ—to advance His Kingdom as emissaries of His government. We are expected to not involve ourselves in the politics of pagan governments. Instead, we must submit to the government and laws of the nation in which Christ secured our citizenship (Acts 5:29). If Christians are going to follow Jesus’ example, they will not involve themselves in the rudiments of “this world” and be trapped in its snares. They will be providing a daily ministration for those who are already under the yoke of bondage and seek to bear those burdens. They will seek to aid each other in humbly honoring the covetous contracts and covenants foolishly and slothfully made with the gods and kings and magistrates of “this world,” holding up any bargain they once struck with the devil, but refusing to sit at his table of deceitful meats in favor of eating of the bread of Life.

The commission of Christians is to warn those within “this world” of its danger as it runs headlong into destruction exampled in the fall of Rome. It is to help those made in God’s image to change their lives so that they can be a part of God’s Kingdom. Our commission is to proclaim Christ’s message to all nations: The good news is that the Kingdom of God is at hand and that they have a place in it.

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