By Matthew Luckey
With Christians Like This Who Needs . . .
Do we have a problem with “fire and brimstone” preaching in The People’s Republic of Sin Fagcisco? Whenever someone confides in me they are Christian, they never fail to qualify their admission with the assurance neither they nor their church are that mean and judgmental kind of Christian that we are so accustomed to seeing represented by the Jewish Ministry of Propaganda, otherwise known as the mass media. One is left with the inevitable impression that there is some guy on every street corner with a bull horn condemning everyone to Hell, which honestly, sounds like a Hell of a good idea to me. Wish it were so, but unfortunately, I have never encountered such a species in the People’s Republic of Sin Fagcisco. I fear the “fire and brimstone” preacher may have gone the way of the Raphus Cacullatus. Nevertheless, Judeo-Christians seem to be certain that this boogy man is out there and is, in fact, quite common. Perhaps it is the case that Mr. and Mrs. Judeo-Christian protesteth too much. Perhaps the truth is that they fear the “fire and brimstone” and not the “fire and brimstone” preacher.
On the contrary, we do not have a problem with Christians preaching against fagotry, abortion, or that little crime epidemic we like to euphemistically refer to as “diversity.” No, the problem we have with Christians is that they fail to do so. Christians fail to be sufficiently Christian. But even worse than this is the issue on which they actually do take a firm stand: that Christianity is irrelevant to the real world. Get this – Christians oppose Christianity on the ground that it is not true enough to actually be binding on our political, economic and legal life. The obvious question is, don’t Christians really believe in it themselves? With Christians like this who needs the Devil.
Christ and Christianity are fine so long as they remain quaint and harmless wishful thoughts, like Santa Claus or the Tooth Fairy; or as a private therapeutic or motivational pop-psychology, like those espoused by Joel Olsteen and Rick Warren. However, as the basis of our social life Christianity is anathema to most Christians; and it better keep out of where it doesn’t belong! Judeo-Christians never tire of talking about personal salvation, God’s unconditional love (By which they mean their own “love,” which is nothing but conditions demanded on God), equality of souls, spiritualistic experiences, and the inevitable redemption of the Chosen Yehudi.
But when these same Judeo-Christians are confronted with, “Yeh, okay, everything you claim is true, now let’s implement it in the real world – in our political and legal systems. You believe fagotry is a sin, so let’s make that official by criminalizing fagotry. You say abortion is murder, so let’s punish the perpetrators in the courts.”
Suddenly it’s, “Wooo, hold on a minute! I didn’t mean for us to make Christianity the actual and really real reality we live in. I like it where it is now, nice and safe, and remote from my own behavior.”
Either Mr. and Mrs. Judeo-Christian don’t really believe the Christianity they claim to or else they are in a state of secret sin, and fear the enforcement of these beliefs on themselves. The problem today is not that we have Christians attacking sin, the problem is that we have Christians attacking Christianity instead.
A Closer Examination:
Judeo-Christians harbor this distorted view according to which the more spiritually true Christianity is the more irrelevant it must be to the real world; and the more binding Christian Law is on society the more irrelevant it is spiritually. This antinomian prejudice of Judeo-Christians is actually pagan in origin, and even predates the platonic dualism between spirit and matter. This inverted logic, followed to its conclusion, would have it that Christianity is only most Christian when it is the opposite of Christian; echoing those early heretics who taught that we should sin the more so that Christian grace would abound the more. Hence, Christianity is most spiritually relevant when it is mired in the lowest depths of sin. This is the very epitome of the pagan hatred for and attempted evasion of the material world, which sets it apart from true Christianity.
Mankind at war with God thinks backwards: he futily attempts to control the world by escaping from it and into his vain imaginations. Christianly speaking, hard work and physical courage are the only real tests that separate the proverbial men from the boys and Christians from pagans. Paganism is at root an infantile reflex and form of arrested development. Fallen man - whether atheist, pagan or Judeo-Christian – by virtue of his sinful nature is ineffectual when it comes to subduing and productively harvesting the physical environment. He hates real work because it is difficult but honest, and teaches him his limitations. Labor is humbling and is a constant reminder to man that he is not God. Sinful man would much rather dwell in a daydream world absent of struggle and over which he is master. Rather than owning up to his limitations, fallen man prefers to assert a delusional superiority over reality by disavowing its existence.
The most effective way to accomplish this, he thinks, is by glorying in the violation of God’s Law that governs reality. He sees his sin as a mark of a higher morality beyond good and evil and as proof of his superiority over the real world. Such delirious sanctimony is behind all the false humility hypocritically displayed by pagan mystics, from ancient Gnostics to Roman Catholic ascetics. He mistakenly believes that the euphoria he experiences as a result of deliberately embracing his sins is a feeling of genuine power over the real world and God’s Law, and that the more egregious and debased the sin the more power it bestows on him. Scripture describes this delusional and self-destructive process as the way that seems right to man but leads to death. Fallen man’s sins must become progressively worse if he is going to maintain the same sense of euphoria and power, like the addict who furiously pursues that first high with more and worse kinds of narcotics until he destroys himself. This Faustian attempt to obtain god-like power inevitably, therefore, leads him to moral, psychological, and physical disintegration. The Letter to the Romans describes this self-destruction of reprobate man as God giving him over completely to his own lusts. Fallen man starts out reaching for the stars like a would-be god, but ends up prostrate chewing wild grass in the field like a feral beast.
The Cannibalistic Economy of Sin
But this process of disintegration is not limited to the individual sinner; it is the very nature of sin’s aspirations to world governance free from God and His Law. The only way that fallen man can assert himself in his fallenness, to operate and govern in his sedition, is negatively. That is, he can live independently of God only by violating God’s Law and defying God’s sovereign authority. God has already defined the limits of the possible and encompassed all of man’s potentialities. Fallen man lacks the resource of himself to create or act positively. But, of course, this is not, as it seems to man in revolt, acting independently at all. Even in their violation of God’s law the wicked are, nevertheless, fully interpreted by this same Law. Fallen man’s violation of God’s Law is still dependant on this Law as its precondition. The Law’s Violation is as much defined by the Law as is its fulfillment. Nothing escapes the interpretive power of the Creator, not even revolt against the Creator.
Insurrectionist man can only rebel against God by sinning, which is essentially destructive, and not by creating positively. His gaze is ever cast down toward the moral zero-point, the creaturely separated from the creator. Every act of defiance toward God and violation of His Law is self-destructive. Thus, man can only defy God and His Law at the expense of his own diminishment and destruction. The wicked are like a man lost in the wilderness who resorts to consuming portions of his own flesh in order to survive. Fallen man in his fallenness is a deficit to himself morally, psychologically, and bodily. The wicked will consume themselves until there is nothing left but to face God’s judgment. This is also the Law of God.
The Broad Way: Christianity and Universalism
The familiar political universalism that derives from Enlightenment Rationalism and is commonly known under the headings classical liberalism, neo-liberalism, democratic socialism, and “free” market political economy, among others, are just reincarnations - although admittedly more scientific, sophisticated, and innovative ones - of the same old pagan universalism originally espoused to Adam and Eve in the Garden, and became the bases of Babel, Babylon, Egypt, Greece and Rome. This pervasiveness of universalism throughout history demands an answer to the question: “why is universalism so universal?” Further, does God let us know how to make sense of this would-be competitor to His Law and Kingdom? Yes, God does. Universalism is so universal for the same reason that sin is so universal: sin is universalism and universalism is sin. Sin is the lowest common denominator for all mankind. The designation “universalism” is simply the name for sin at a more sophisticated, self-aware, and evolved state, sin at a collective level. Universalism is the name for sin when it has reached the level at which it infects and defines the very structure of mankind’s social life. Sin evolves, and has become the perfect citizen of both political and economic universalism.
In Scripture, universalism is called the “broad way.” Universalism is sin because it is what is most common to fallen man. Sin/universalism is totally inclusive except for God and His Law, whereas God and His Law is most exclusive. God’s Law is one way while universalism is every other way. Sin is the basic term of universalism. Hence, the advocates of universalism are always trying to divine some latest sin/term on which to found a “new” universalism: from secular reason to ethnic and gender diversity, from self-interest to ontology. But the fundamental basis common to them all is the authorization of and freedom to sin. On the other hand, this seemingly positive “authorizing” and “liberating” is really nothing more than the negative to violate the Law of God.
The so-called “free” market is a universalism because nothing is more demanded of supply; nothing is more commanded by the market, than sin. Sin is the limit that defines the “free” market as such. Universalism, both political and economic, attempts to nullify God’s Law and replaces it with its own anti-law that officially sanctions and circulates sin. Our form of social organization, both national and global, is the “broad way” generalized; it is sin generalized as the official form of social existence. Everyone is born in sin, and in times past this was all that sin was. In our modern world sin has become rationalized and externalized. It is no longer merely the nature of the individual; sin has become the nature of the world system.
The escapist and self-destructive character of sin also applies to sin in its rationalized form as political and economic universalism. Fallen man in his economic and political philosophies dreams of a utopia in which mankind is liberated to do as he pleases, no matter how destructive, and he never has to face consequences. All these things he wants to do are not positive acts, but negative acts of violating God’s Law. As such, these acts violate the design that regulates reality, and result in penalties not only to men individually but collectively as well. When society is based on a generalized usury system in defiance of God’s Law the penalty will inevitably be deficit, unemployment, dispossession of property, and the slow decline into social collapse. When society bestows special civil rights protection on evil, then society will succumb to its predators. Civil right, by the way, is nothing other than a right asserted for protection from the law. Man – in order to govern without God - takes the lowest moral common denominator as the basis of social authorization; but it is this lowest common denominator that is the cancer within that destroys his social order. Fallen man’s condition is terminal. He cannot change because he has nothing else to work with except sin, and sin is his self-destruction. The Judeo-Christian is also terminally doomed by his sin. He vainly attempts to baptize the things of the world and substitute them for true Christianity because they are all his sinful nature has to work with: Christian Rock, Christian Rap, Christian Psychology, Christian Investing, etc. etc. He opposes the relevancy of God and His Law to the world, but he never tires of making the world relevant to the Church.