http://web.archive.org/web/20010803014354/myweb.servtech.com/~grugyn/bk2e-4wl.htm
by Grugyn Silverbristle
We find it particularly amusing that, in these cosmopolitan times of political-correctness, people should equate ?provincialism? with being ?narrow-minded,? or presume that either is necessarily a bad thing. The words themselves are more often used as pejoratives, the kind of insult that one hurls at an opponent upon being bested at argumentation. And why is it that ?narrow-minded? rural folk often lead the happiest lives, have stable relationships, and appear to be least in need of government intervention? Is there, perhaps, something that our social engineers have overlooked in their haste, some undefined virtue to be found in ?provincialism? -- something that may yet teach us a little more about what it is to be civilized?
We think there is, and so we emphasize the word ?parochial? because it addresses a social concern that is often underemphasized, if not altogether overlooked: the dynamic equilibrium, or dialectic, that has always existed between church and state, or religion and politics, and which is crucial to maintaining that social harmony which is fundamental to a healthy community. We suggest that this subject is infinitely sublime, and that there is no one, single, perfect moral and social governing system that has all of the answers, or which can be -- or ought to be -- enforced upon everybody, everywhere.
And yet this is exactly what is happening. We all know it, or at least fear that it might be true: that the New World Order is not just about building a global economy and making us all into world citizens. It is also about establishing a world religion, a world culture, a world church and a world proletariat, a global elite, a world court, a global police force and a world prison.
Raised as we are on the doctrine of separation of powers, we can easily forget that the church and government do, in fact, work together. The nature of this cooperation, and the various forms it takes, are what we mean by the term dialectic. It is a dynamic relationship, ever-changing, whose every nuance has a profound effect on how we express civility -- or civilization.
The church has an inherent energy -- a potential for social and political influence -- that makes it a magnet for political activism, and which renders it vulnerable to every form of political manipulation. It is therefore necessary that church leaders have sufficient political savvy to know when they are being manipulated, and the character to resist the temptation. Because government has the power to enforce, it will always be attractive to any church that believes redemption is achieved by works (as it well may be). Therefore, church leaders will always find themselves politically involved, insofar as their congregations represent little ?earthly kingdoms? that are made up of real, flesh-and-blood persons, not disembodied spirits.
The idea of a ?secular priest? may be discomforting to many, who see in their church a purely spiritual experience. Yet, should a church divest itself entirely of secular concern (such as care of the poor, education, morals and dogma, the raising of children and support of the traditional family) it would most likely transform itself into an apocalyptic cult, removing its members from any outside contact or interference.
Likewise, a state that divests itself of every religious artifact, or acknowledgment, will become Godless, worldly, mechanical and amoral, having substituted a self-seeking code of ethics for the spiritual presence of an unifying, national, moral purpose ... something that only religion can provide.
?The nations are not bodies-politic alone, but also souls-politic; and woe to the people which, seeking the material only, forgets that it has a soul. ... A free people, forgetting that it has a soul to be cared for, devotes all its energies to its material advancement. If it makes war, it is to subserve its commercial interests.?
Albert Pike
Morals and Dogma
I .: Apprentice
Perhaps fortunately, no matter how hard we try to separate church and state, or religion and politics, there will always be a secular involvement of the church, and a religious aspect to the state. Therefore, issues of religious tolerance, intolerance, exclusion and favoritism will always be an open question, and a valid political concern -- contrary to our received wisdom that infinite religious tolerance and limitless ?inclusion? by the state, together with a total separation of religion from politics (i.e., religion may not be discussed), is the only conceivable policy. As stated, we assert that total separation of church and state is impossible, and therefore ?religious discrimination? can be a valid political outcome, acknowledging that some churches may, in deed, be working contrary to the public interest.
Further, we observe that religious diversity can be very burdensome to the state, forcing compromises and arrangements that impede the state's ability to function. As various sects compete for power, the state becomes entangled as the arbiter of religious dispute, and comes under pressure to demonstrate its impartiality by divesting itself of every religious artifact. Thus a small but politically active Jewish, Muslim or Hindoo minority, for example, can effectively destroy the religious aspect of a Christian government, to the detriment of its people and their community.
As we acknowledge that there is no perfect religion (or religious creed), and that we cannot build an impregnable wall of legality between church and government, we are led inexorably toward the conclusion that geographic separation between churches and cultures, as between states according to their dominant language, culture or church, is necessary to preserve the structure of civilization. We assert that each community has the God-given right to establish and defend its own standards, institutions and its territory. The theory of Parochialism holds that there must be a limit to anyone's moral and legal domain, and that these limits are best made geographically. Nothing makes for better neighbors than a good fence, and sufficient space between them. Let each rule where appropriate.
Take, for example, the controversy over abortion. Some people believe that abortion is murder, and this places them under a moral obligation to enforce their faith (belief) upon others. Should they fail in this, their moral authority will collapse, and with it their community standards. It is imperative that they prevent abortion (murder) from occurring under their very noses, even as they would prosecute murderers in their midst. But they have neither the obligation, nor the right, to make this into a crusade to be carried-off unto distant peoples and far-off states, anymore than we should be prosecuting criminals in Kosovo or cannibals in Sierra Leone.
It is wrong to expect all peoples everywhere to adhere to the same standards of language, culture, religion, politics or education, as it would be to demand that all farmers everywhere cultivate the same strain of rice or potato. There are different environments, cultures and peoples. What one can do successfully, another cannot. We were never intended to be all alike, nor to develop the same solutions, even when the problems we face appear to be the same. Civilization is based on compromise, trade-offs, and a degree of experimentation. Where something is gained, something else will be lost. Some preferences are material, others are religious or cultural. Even the same political or religious system, left to itself, will evolve differently in two different places.
The principle of seeking diverse, multiple solutions to similar problems can be applied to virtually any area of public policy. For example, some people regard guns, alcohol, drugs, tobacco and nudity as abhorrent, and they have a right to protect their way of life and the exposures to their children. Without this moral authority, their community standards -- and their civilization -- will collapse. But we must respect the fact that other people, in other places, will find different ways of dealing with these facts of life which, to ourselves at least, may be every bit as valid.
Some people believe in communal property-rights, wishing to embark on all sorts of idealistic social experiments. Let them build their new Utopias, for what good they may discover. Such were the Pilgrims, the Mennonites, the Mormons, the Shakers, ... or the Hebrews, and some Aryans, for that matter. America was once a haven for idealists with good hearts. Lately, it seems only those with evil hearts are able to prosper. Nevertheless, there are many social and political alternatives still unexplored, ideas yet untried, or things that deserve to be tried again. There are different lives to be led, and some of them may be very interesting. Isn't that what ?diversity? was supposed to mean?
There may be people who view community enterprise as something different from community property (in the ordinary sense), and realize that they can unite -- as a community -- to resist the encroachment in their lives by ?globalism? and multinational corporations. In fact, it is only as a community that we can hope to resist the displacement and disruption caused by this new ?global economy.? Those who wish to build a strong and vital ?city-state? (or county-state, a semi-autonomous zone) will find that the theory of Economic Parochialism is ideally suited to their desire for self-sufficiency. To such people, the freedom gained through independence (as in the ability to manufacture their own toothpaste) is worth the economic risk involved.
Nevertheless, it would appear that most regions -- metropolitan areas in particular -- are caught up in this ?global economy? of laissez faire materialism (in their limited view, the only option), and endure the attendant problems of immigration, crime, social instability and loss of sovereignty, trusting their new corporate managers to attend to their needs. Each community will suffer according to its own failings.
For example, the problems of ?Urban Sprawl? are largely the result of massive social engineering programs that had attempted to enforce a flawed ideology of universal ?inclusion.? At first people bought into it, believing, as they had been told, that it was ?the right thing to do,? ... but as the system began to fail, they opted out and fled to the simpler life of the suburbs. Such behavior gained them nothing but a little time, and see how they squander that! They travel faster and farther, consuming much, much more, depleting our precious resources, and leaving a gaping urban void that draws still more resource-consuming aliens hither.
Neither should we overlook the significance of culture in shaping a community, its institutions, and its attitudes toward its environment -- both in what it creates and what it leaves alone. Some people may perceive the need to vigorously defend their cultural and educational institutions. They may find a moral value in separating pubescent boys and girls at school, for example, and in providing their young men with military training. Some may even wish to teach ?White History? to their white children in white schools. Let us. Others will wring their hands in despair, and wonder why boys can't behave more like girls, or negroes like Asians, blaming their social ills on guns, poverty, ?white racism? and ?testosterone poisioning.? Time again will prove (as always, too late) who had been right.
There is no one perfect solution to the problems of civil and moral government, the distribution of wealth and opportunity, and the relationship of religion, culture and virtue: one system will work here and not there, while another there but not here. Different people, in different places, will work out their problems in different ways, and all of humanity is involved in some form of social experiment. There no more exists a ?perfect plan? for social harmony than a ?perfect? musical tune, to the exclusion of all others.
What's right for one is not right for all.
In other words, Parochialism recognizes that civilization is a trade-off, a political compromise, and it seeks to satisfy all parties in a political or idealogical dispute by finding a way to put space between them, and to allow each to live where appropriate, and each to rule where appropriate. In return for respecting a community's right to enforce its own social, political, cultural and moral standards, we place a geographic limitation on that authority.
The Theory of Limited Appeals
Returning to our example of the abortion dispute, Parochialism would suggest that individual towns and counties do have the right to declare themselves ?abortion-free zones?, and that neither state nor federal government can overrule the local authority on such an issue, which is essentially moral and religious in nature. We would further argue that Roe v. Wade should be overturned on the grounds that abortion is not a federal (or state) concern. By way of contrast, a Globalist (World Federalist) would argue for resolution of this dispute at the highest possible level, once and for all, either banning or condoning it altogether, he cares not which: so long as the dispute is pushed to a ?higher? appeal, it will serve his purpose of centralizing all political and judicial power. It follows that the partisan (on whichever side of the issue) who seeks victory in a federal court is, in fact, playing into the Federalist hand -- oy veh!
In this respect, Parochialism is very much the same as Antifederalism. Whereas the Federalist (Globalist) will resort to invoking a ?higher power? of appeal, eventually centralizing all authority and lumping all similar disputes together into a single Grand Judgment, the Antifederalist will allow (even seek) a multiplicity of different solutions, geographically apart.
Whenever a local decision is appealed to a ?higher court? -- as in a state appellate division or a federal circuit -- what is surrendered is not merely the adjudication of this single dispute, but rather the venue, or the authority, to oversee similar issues in the future. Local sovereignty is abdicated to others, who invariably rule from a greater distance. Tyranny follows. The very concept of a ?higher court? is the centralization of power, and this nullifies ?consent of the governed?, the foundation of all constitutional powers [i.e. those created by agreement]. We can therefore see how neither ?rights? nor powers ever stem from any ?higher authority? (excepting God) -- and especially not the Constitution of any ?United? States, or any Charter of ?United? Nations. The terms themselves are self-contradictory: as soon as they become ?United?, they cease to be sovereign.....read more
http://web.archive.org/web/20010803014354/myweb.servtech.com/~grugyn/bk2e-4wl.htm
THE BATTLE HYMN OF THE REPUBLIC
Mine eyes have seen the glory of the coming of the Lord;
He is trampling out the vintage where the grapes of wrath are stored;
He hath loosed the fateful lightning of His terrible swift sword;
His truth is marching on.
Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah!
His truth is marching on.
I have seen Him in the watch fires of a hundred circling camps
They have builded Him an altar in the evening dews and damps;
I can read His righteous sentence by the dim and flaring lamps;
His day is marching on.
Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah!
His truth is marching on.
I have read a fiery Gospel writ in burnished rows of steel;
“As ye deal with My contemners, so with you My grace shall deal”;
Let the Hero, born of woman, crush the serpent with His heel,
Since God is marching on.
Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah!
His truth is marching on.
He has sounded forth the trumpet that shall never call retreat;
He is sifting out the hearts of men before His judgment seat;
Oh, be swift, my soul, to answer Him! be jubilant, my feet;
Our God is marching on.
Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah!
His truth is marching on.
In the beauty of the lilies Christ was born across the sea,
With a glory in His bosom that transfigures you and me:
As He died to make men holy, let us die to make men free;
While God is marching on.
Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah!
His truth is marching on.
http://www.alternet.org/module/printversion/41075
....The significance of Hagee is that he chairs a group called Christians United For Israel (CUFI) which believes that the U.S. must unite to launch a pre-emptive strike against Iran to precipitate Armageddon, followed by the more desirable Second Coming of Jesus. Hagee would be just another sweating evangelist lunatic if it weren't for the fact that his group has the ear of the White House. RNC chair Ken Mehlman took time out from bashing Ned Lamont to speak at CUFI's inaugural banquet in Washington in July, and both Sam Brownback and Rick Santorum also addressed the group. Meanwhile, Hagee at the banquet reportedly read out greetings from Ehud Olmert and George W. Bush himself, who apparently said, "God Bless and stand by the people of Israel and God Bless the United States."
how about this, "the separation of jews and state"
THE PROTOCOLS
OF THE
LEARNED ELDERS
OF ZION
3. Surely there is no need to seek further proof that our rule is predestined by God? Surely we shall not fail with such wealth to prove that all that evil which for so many centuries we have had to commit has served at the end of ends the cause of true well-being - the bringing of everything into order? Though it be even by the exercise of some violence, yet all the same it will be established. (The motto of the Freemasons - "Out of Chaos, Order"). We shall contrive to prove that we are benefactors who have restored to the rent and mangled earth the true good and also freedom of the person, and therewith we shall enable it to be enjoyed in peace and quiet, with proper dignity of relations, on the condition, of course, of strict observance of the laws established by us. We shall make plain therewith that freedom does not consist in dissipation and in the right of unbridled license any more than the dignity and force of a man do not consist in the right of everyone to promulgate destructive principles in the nature of freedom of conscience, equality and the like, that freedom of the person in no wise consists in the right to agitate oneself and others by abominable speeches before disorderly mobs, and that true freedom consists in the inviolability of the person who honorably and strictly observes all the laws of life in common, that human dignity is wrapped up in consciousness of the rights and also of the absence of rights of each, and not wholly and solely in fantastic imaginings about the subject of one's EGO.
4. One authority will be glorious because it will be all-powerful, will rule and guide, and not muddle along after leaders and orators shrieking themselves hoarse with senseless words which they call great principles and which are nothing else, to speak honestly, but utopian .... Our authority will be the crown of order, and in that is included the whole happiness of man. The aureole of this authority will inspire a mystical bowing of the knee before it and a reverent fear before it of all the peoples. True force makes no terms with any right, not even with that of God: none dare come near to it so as to take so much as a span from it away.
The Poisecuted Pilgrims from England State "Judaism Thug-Mentality" Free Market State
----------------
http://www.mises.org/story/336
The Great Thanksgiving Hoax
By Richard J. Maybury
Posted on 11/20/1999
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Each year at this time school children all over America are taught the official Thanksgiving story, and newspapers, radio, TV, and magazines devote vast amounts of time and space to it. It is all very colorful and fascinating.
It is also very deceiving. This official story is nothing like what really happened. It is a fairy tale, a whitewashed and sanitized collection of half-truths which divert attention away from Thanksgiving's real meaning.
The official story has the pilgrims boarding the Mayflower, coming to America and establishing the Plymouth colony in the winter of 1620-21. This first winter is hard, and half the colonists die. But the survivors are hard working and tenacious, and they learn new farming techniques from the Indians. The harvest of 1621 is bountiful. The Pilgrims hold a celebration, and give thanks to God. They are grateful for the wonderful new abundant land He has given them.
The official story then has the Pilgrims living more or less happily ever after, each year repeating the first Thanksgiving. Other early colonies also have hard times at first, but they soon prosper and adopt the annual tradition of giving thanks for this prosperous new land called America.
The problem with this official story is that the harvest of 1621 was not bountiful, nor were the colonists hardworking or tenacious. 1621 was a famine year and many of the colonists were lazy thieves.
In his 'History of Plymouth Plantation,' the governor of the colony, William Bradford, reported that the colonists went hungry for years, because they refused to work in the fields. They preferred instead to steal food. He says the colony was riddled with "corruption," and with "confusion and discontent." The crops were small because "much was stolen both by night and day, before it became scarce eatable."
In the harvest feasts of 1621 and 1622, "all had their hungry bellies filled," but only briefly. The prevailing condition during those years was not the abundance the official story claims, it was famine and death. The first "Thanksgiving" was not so much a celebration as it was the last meal of condemned men.
But in subsequent years something changes. The harvest of 1623 was different. Suddenly, "instead of famine now God gave them plenty," Bradford wrote, "and the face of things was changed, to the rejoicing of the hearts of many, for which they blessed God." Thereafter, he wrote, "any general want or famine hath not been amongst them since to this day." In fact, in 1624, so much food was produced that the colonists were able to begin exporting corn.
What happened?
After the poor harvest of 1622, writes Bradford, "they began to think how they might raise as much corn as they could, and obtain a better crop." They began to question their form of economic organization.
This had required that "all profits & benefits that are got by trade, working, fishing, or any other means" were to be placed in the common stock of the colony, and that, "all such persons as are of this colony, are to have their meat, drink, apparel, and all provisions out of the common stock." A person was to put into the common stock all he could, and take out only what he needed.
This "from each according to his ability, to each according to his need" was an early form of socialism, and it is why the Pilgrims were starving. Bradford writes that "young men that are most able and fit for labor and service" complained about being forced to "spend their time and strength to work for other men's wives and children." Also, "the strong, or man of parts, had no more in division of victuals and clothes, than he that was weak." So the young and strong refused to work and the total amount of food produced was never adequate.
To rectify this situation, in 1623 Bradford abolished socialism. He gave each household a parcel of land and told them they could keep what they produced, or trade it away as they saw fit. In other words, he replaced socialism with a free market, and that was the end of famines.
Many early groups of colonists set up socialist states, all with the same terrible results. At Jamestown, established in 1607, out of every shipload of settlers that arrived, less than half would survive their first twelve months in America. Most of the work was being done by only one-fifth of the men, the other four-fifths choosing to be parasites. In the winter of 1609-10, called "The Starving Time," the population fell from five-hundred to sixty.
Then the Jamestown colony was converted to a free market, and the results were every bit as dramatic as those at Plymouth. In 1614, Colony Secretary Ralph Hamor wrote that after the switch there was "plenty of food, which every man by his own industry may easily and doth procure." He said that when the socialist system had prevailed, "we reaped not so much corn from the labors of thirty men as three men have done for themselves now."
Before these free markets were established, the colonists had nothing for which to be thankful. They were in the same situation as Ethiopians are today, and for the same reasons. But after free markets were established, the resulting abundance was so dramatic that the annual Thanksgiving celebrations became common throughout the colonies, and in 1863, Thanksgiving became a national holiday.
Thus the real reason for Thanksgiving, deleted from the official story, is: Socialism does not work; the one and only source of abundance is free markets, and we thank God we live in a country where we can have them.
how about this, "the separation of jews and state"
Separation of jews and oxygen...
Imagine: Our Own World...
[color="Sienna"]NO HOPE WITHOUT ROPE