Sunday's Thoughts
by Alice-Alexandra-Sofia



The Destiny of Man

The Knowledge and the Vision

The Heathenism

Deprivation of Knowledge

The Place of Knowledge





14. Sunday, October 3, 2010

 The Destiny of Man


…O Lord, what is man that Thou are made known him,

or the son of man that Thou consider him…

{Psalm 143(144):3}

…they that remove themselves far from Thee shell perish…

{Psalm 72(73):27}



Two Ecclesiastes’ observations convey the highest human wisdom discovered in the Old Testament’s times:

– the destiny of man and destiny of the brute are the same – death; man has nothing more than the brute, for all is vanity. All were formed of the dust and all will return to dust. For man, it will be time to depart, fears will be in the way, and the dust return to the earth as it was, and the spirit return to God Who gave it {Ecclesiastes 3:19–20; 12:5, 7}

– the end of all and the sum of everything: fear God and keep His commandments, for this is the absolute–entirety–wholeness of man {Ecclesiastes 12:13}.

In his grief and affliction, Job speaks of inevitable destruction by death and laments the destiny of man, because γη  – the earth (ground/dust) is the house allotted to every mortal {Job 30:23}.

If it is possible to comprehend the destiny of mankind in one thought, this thought surely would be reflection of destruction, death and evil. Mankind exists within the reality of death and each episode of its history describes different kinds of death and evil inflicted by man and his establishments – family, tribe, nation, state, empire – to the other men, families, tribes, nations, states.

        In the terms of the systems theory, it could be said that the human mind has accepted comprehension and actualization of the general code of destruction as the main purpose–destiny of own existence. During the entire life–cycle, the person’s mind continuously is exposed to the constant presence of death, and it learns all possible kinds of death. Books, works of art, movies, games, imaginary worlds of social and political utopias – ideologies and social/state orders (e.g., tyranny, democracy, republic, monarchy), religions, propaganda of all kinds, all information intended to actualize control and manipulation by men, groups, societies, nations – everything


everything openly or covertly, yet inseparably, is connected with death

everything pushes toward de–humanization of man’s world

everything conveys tacit yet easily deciphered and convincing message
that a human being is nothing more than animal/beast –
the creature of flesh without spirit, virtue, intelligence, and ability to think and act freely

everything is completed with personal, social, political, economical, or religious destruction.


        Perhaps, this is the reason why Socrates considers adequate preparation to death as the main purpose of philosopher’s life: indeed, if we are not able to change the world of death, into which we are born, at least, we are able to pass this world and to leave it with dignity.

        However, even in the world of death, which according to the choice of man took the place of the world of life created by God, the human mind overcomes death, probably, in the same manner as the stranger overcomes the difficulties of the road that – although through deserts, mountains, snow, rain, wind, hurricanes and storms, yet unflinchingly – leads to the home. For us, the Christians, the road through this world has the purpose: to learn the good and love even among those who have none.

As it could be inferred from the Holy Scriptures, achievement of the main purposes of man (to cognize the good and love, to become able to create the good, to love God and to love the others) is the meaning of evolution/development of human mind as the preparation to the eternal life. The three–fold reality accommodates achievement of this purpose:


birth by flesh and the phase of cognition of evil

the phase of cognition of good and birth by the Spirit

accomplishment of the purposes of creation.


After the dust/human clay/matter received the breath of God and became the living soul, disobedience and rejection of God threw human beings into the world, in which they have to realize their desire to cognize the good and the evil. Cognition of the evil has led to escape into the heathenism – the imaginary world of false religions; cognition of the evil culminated in the bestialization, perversions–illnesses of all kinds, and death of reason. The ultimate evil, into which men transformed themselves and the first earth {the earth referred to by St. Peter the Apostle – 2 Peter 3:4–7}, was destroyed by the Flood. However, with the seeds of evil kept within the family of Noah spared by God, the generations of the cursed men {Genesis 6:5–19; 7:1, 16–23; 8:13–22; 9:18–27; 10:15–20} reincarnated evil of the exterminated predecessors: rejection of God again became the main religion, and corruption–perversion–degeneration–illness again became the manner of existence of the majority.

The second phase – the beginning of evolution of the human mind and establishment of human civilization – was triggered by revelation of the Law, which defines the human nature: The Ten Commandments (see Foundation folder). This process continued under the guidance of God accomplished through the Hebrew prophets. During the second stage, with the knowledge and observance of the Law, the fallen man/living dead/beast was fashioned into the being prepared for the meeting with Lord Jesus Christ – the Word–God. Some people were granted the gift of life: they received the Spirit of God, the Fire Who descends upon Earth, resurrects the living dead, and bestows life everlasting to all who want to live. Through the Word–God, Who restores the divine nature of man created in image and after likeness of God, this phase of evolution of man culminated in a possibility of birth by the Spirit:

– with crucified Christ – the Son of God and the Son of man, each human being is lifted on the cross to die (by the most cruel and agonizing death invented by man for his brethren) for the rejection of God, for sins and atrocities committed toward other men and all living creatures, and for the Earth cursed and dying because of the corruption and iniquities of man

– with risen Christ – the Son of God and the Son of man, each human being receives a chance to become the child and temple of God destined to carry the Spirit of God and to dwell with God the Father in His kingdom for ever.

The third phase is accomplishment of the purposes of creation; it begins with acceptance of the Word–God. Through the Word–God, the mind comprehends the good and truth, oversteps the threshold of the world of matter, and learns the ultimate freedom: it receives the Spirit of God Who restores it into the free and perfect being created into the image and likeness of God. In the beginning of the third phase, the mind becomes the main battlefield of the good and the evil. Currently, this battle embraces the entire visible world: all establishments, creations, and connections. Ultimately, this battle will culminate into destruction of evil and all that had been touched by the evil (including the Earth polluted by men and all living creatures whose nature was corrupted by men). The destruction will be accomplished according to the universal Law that determines existence of the world of man and that does not support existence of beings (including human beings) with corrupted, degenerated, and perverted/sick nature. Then, the revelation of the New Jerusalem will follow: children of God will inherit the new Earth where God dwells with His creations forever.

From another angle of consideration, the history of mankind might be seen as the construction of the Temple of God; the idea of the temple unfolds since the beginning of times, continues in the period of kings, and comes to completion in the Book of Revelation {Exodus 19:12, 20–24; 20:21; 24:1–2; 33:1–20; 34:1–10; Deuteronomy 12:5–9; 1 Chronicles 17:11–14; 22:1–19; 28:2–21; 2 Chronicles 2:1–6; 6:1–10, 18–21, 40–41; 7:12–22; Psalm 117:22; Isaiah 8:13–15; 28:16; 57:15; 63:11-14; 66:1–2; Daniel 2:34–45; Haggai 2:5; Zachariah 1:16; 3:8–9; 4:6–9; 6:11–13; Luke 20:17–18; John 2:19–21; Acts 4:11–12; 1 Peter 2:4–10; 1 Corinthians 3:16–17; 6:19; 2 Corinthians 6:16; Ephesians 2:19–22; 3:1–12, 19; Revelation 21:22; 22:16}.

At the time of giving of the Law, the people are separated from God: they are not allowed even to come close to the mountain where God speaks with Moses. Then, Moses implores God to go in the midst  of the people; however, Moses pitched the tent (named “the tabernacle of congregation”) outside of the people’s camp, and in this tent God speaks to him. Then, God directs the tribe to the place of His choice, where His name will dwell and where His people will worship Him.

After King David completed his wars and obtained own house, he decides to build the temple of God. However, God does not accept David as the builder of His temple: although chosen to be a king, David is a man of war and he shed blood of men. Through Nathan the prophet, God promises that after David’s death, the One of the David’s descendents will build the temple of God, and God will establish His kingdom forever. Initially, David interprets this promise as related to his son Solomon and collects building materials. Then, he instructs Solomon to build the temple to the name of God. Solomon builds the temple to the name of God, as the place of worship where God hears the prayers of His people.

After building of the first temple, the prophets begin to speak about the stone/cornerstone, which they eventually connect with annihilation of sin of the world: 

– Isaiah asks: the Heavens are the throne of God and the Earth is just a footstool of His feet, so where the people would build the temple of God? Then, he refers to God as to the stumbling rock and as the precious stone

– Daniel discloses the dream of Babylonian king about the stone, which was not cut by the hands of men; this stone destroyed all creations of men, became the great mountain, and filled all the Earth; Daniel interprets this dream as a prophecy of the eternal kingdom established by God; this Kingdom will overwhelm and destroy all kingdoms of men, yet, itself it will last forever

– Zachariah writes that not by the might nor by the power, but by the Spirit of God the foundation will be built, and the Man, Who is the Son of God and eternal King, will sprout from His root and build the temple of God; the cornerstone (which the earthly builders rejected) is linked with the annihilation of sin of the world; the prophet names Jerusalem as the place where the temple of God will be established. 

The referred above texts of the Holy Scriptures allow inference: the prophets make a clear distinction between the temple as the structure (the Solomon’s temple is a place of worship to the name of God) and another temple, which will be built by the Spirit of God, not by the hands of men. This temple will come to existence through the Man – Who will be called the Son of David, yet, Who is the Son of God. He is likened to the cornerstone on which the temple will be built, and to the stone of stumbling through which many will stumble, fall, and be broken. This prophecy contains two messages:

–– it warns about the people who are wise in their own eyes and in the world matters according to the tradition of men and principles/elements of the world, yet, who are unable to recognize God in the Man of sorrows wounded for the sins of the world {Isaiah 53:1–6; Matthew 21:42; Colossians 2:8–9}

–– it introduces the new world, which contradicts the laws of the material establishments of men, yet, which is the only true reality the human mind has to discover and enter.

At the next stage (the New Testament), the meaning of the temple of God is revealed: a human being is the temple–dwelling of the Living God built by God for Himself, and the Kingdom of God is  within  man. God reveals Himself – the Word of life – within human flesh: men have seen the glory of God, their hands touched Him, and His presence is the perfect joy. The Gospel According to John conveys the first reference of God to the human body as to the temple {ναος}.

When Lord God Jesus Christ began His mission, the people called Him the Son of David. However, God asked them: if David, by the Spirit of God, called Him Lord God, how Lord God can be the David’s son? St. John the Apostle refers to Lord God Jesus Christ as to “the Root and the Offspring of David” as it was foretold by the prophet {Zachariah 6:12–13}. St. Peter the Apostle explains that the chosen and precious Cornerstone {Jesus Christ} is the Corner–foundation; and the believers are the living stones built into spiritual house–dwelling {οικος}: they became the holy priesthood through Jesus Christ. St. Paul the Apostle asks: “Do not you know that the temple of God {ναος Θεου} you are and the Spirit of God dwells {οικει}  in you?” { Luke 17:21; John 1:1–5, 9–14, 18; 2:19–21; 14:23; 1 John 1:1–4; 1 Peter 2:4–10; 1 Corinthians 3:16–17; 6:19; 2 Corinthians 6:16; Ephesians 2:14–22}.

Therefore, not by the power and might of man, by God Himself His temple is built, and this temple is not a building–structure made from stones; this temple–dwelling of God and His Own possession is a living human being. The reference to man is also changed. If the Old Testament’s prophet writes about the people to whom God refer to as to εσονται Μοι  – the God’s Own property {Malachi 3:17}, then, St. Apostles use two words: οικος /οικεοι  – the dwelling/household, and ναος  – temple.

The mentioned above new references to man reflect the results of mission of Lord God Jesus Christ {Matthew 3:11; Luke 12:49; John 6:54–57; 7:39; 9:1–15, 32, 39; 11:1–44; 1 Peter 2:3–9; 1 Corinthians 3:16–17; Ephesians 2:14–22}:

– a human being is re–created and illuminated by the Son of God; when Lord God Jesus Christ heals the man who was born blind, He reiterates the act of creation {Job 10:8–9}: He makes clay and from clay creates eyes of the man who was born blind; through this act, the people should recognize in Lord Jesus their God–Creator Who creates flesh and gives it the vision and light of reason

– a human being is resurrected from the living dead by annihilating of sin and baptizing by the Fire – Holy Spirit of God; when Lord Jesus Christ resurrects the dead body of Lazarus, which four days was in grave, He reveals Himself as God Who holds the power over life and death. Yet, His crucifixion and death on the cross disclose the destiny of man: to die by flesh for own sin and perversion, and to be restored to life everlasting by the love of God

– a human being is transformed – by the Flesh and Blood of the Son of God – from the mortal creature of flesh into the immortal child of the Spirit, the holy priesthood, dwelling–temple and possession–household of God.

The Gospels and the Epistles of the St. Apostles reveal the meanings of Christianity as the way of fulfillment of the destiny of man, and this destiny is resurrection of the dead and re–creation of man by the love of God {Matthew 5:17–18; 8:22; 10:8; Luke 15:24, 32; 20:38; John 1:1–4, 9–13; 3:1–17; 5:21–25; 6:37–40, 63; 8:12, 31–36; 11:25–26; 12:46; 14:2–6, 23; 17:21–26; Acts 26:6–18; 1 John 1:2–7; 3:14; 4:9–15; 5:11–13, 20; Romans 8:1–23; 10:4; 14:7–9; Galatians 5:13–24; 1 Corinthians 2:6–13; 15:20–22, 42–57; Ephesians 2:1–10, 13–22; 5:8,14; Revelation 20:14; 21:3–4; 22:5}:

– the revelation and cognition of the Word–God – the Light, Path, and Truth Who sets man free and leads him in the new Universe of knowledge and perfection in which man learns to imitate his perfect Creator; this Universe is the Wisdom of God bestowed by the Spirit of God

– the resurrection of the living dead, giving light to the blind, and the ultimate freedom of righteousness granted to the slaves of sin

– the annihilation of sin and birth by the Spirit of God {John 3:3–6}, when the sleeping one {καθευδων} awakes, and the living dead stands up from the dead {αναστα εκ των νεκρων}; he who was the darkness becomes a child of the Great Light who shines by the radiance of Christ, and he who existed in the shadow of death and darkness becomes the living temple in which the Fire – Holy Spirit of God dwells forever

– building of the living Temple of God – a human being fashioned by God into His Own child destined to the eternity

– descent of the Fire – Holy Spirit of God to the Earth, the annihilation of the corrupted world and its creatures perverted by the evil, and the consequent annihilation of death itself.

Therefore, the destiny of man is accomplished through three acts of creation.

1. During the first act of creation, God created the light for the Earth and breathed the spirit of life into the dust.

2. The second act of creation unfolds as crucifixion, death, and resurrection of Lord Jesus Christ – the Son of Man and the Son of God Who redeems the sins of man and reconciles the creature (man who broke the covenant) with God–Creator. During the second act of creation, the divine Love annihilated the sins of the world along with the corrupted nature of man – the living dead, and resurrected the perfect being created into the image and after likeness of God. With the teachings of Lord God Jesus Christ, the hope took the place of sadness and despair. We have known and have believed the love, which God has in us. There is no more fear, because God is the perfect Love: the perfect Love casts out fear. There is no more death, because the Word–God became the Flesh and Blood giving humans the everlasting life. Although the phase of matter–dust will remain the setting for mankind until the measure of good and the measure of evil are completed, good and evil come to their fulfillment, and everything reaches its καιρος, with the departure from this world of matter, the spirit of man, eventually, enters the Home – the place prepared by our Lord God and Savior {Matthew 24:3–44; Luke 23:39–43; John 6:47–58; 11:25–26; 14:1–3; 1 John 4:16–18; 5:11–13}.

        Through the free choice, man accomplishes his destiny {Matthew 5:48; 13:36–43; 25:31–46; Luke 6:36; John 6:37–40; 13:34–35; 14:6, 15–17, 23–24; 15:4–6; 1 John 3:10–18; 4:7–21; 5:11–13; Revelation 20:12–13; 22:3–5, 14–15}:

– faith and fulfillment of two greatest commandments, which are the essence of the Law and the prophets {love to God and love to the neighbor – the others: Matthew 22:36–40; Luke 10:25–28}, lead into the eternity with God

– rejection of God results in inability to perceive His words and fulfill His commandments (to imitate God the Father and to love the others); violations of the Law of God lead to rejection by God, that is – to death.

3. The third act of creation will establish new earth: God promised to create all anew – the world, in which He dwells with His creations, and where it will be no place for death and suffering {Revelation 21:1–7}.

And I think that Ecclesiastes –– Solomon, the son of David and king of Jerusalem, noticed two signs of incompleteness inseparable from the reasoning of those who lived before coming of the Word–God: fear and lack of knowledge. He speaks of fear of God while there is only love of God {1 John 4:8–21}, which makes impossible violation of His commandments, and he has no ultimate knowledge of God; otherwise, he would not betray God by going after “other gods” in his last years {Ecclesiastes 1:1; 3 Kings 11:1–10}. So, the fulfillment of the destiny of man is cognition of God that is absorption of the knowledge of life. This knowledge comes only with love to God; it is the Daily Bread of Life {John 6:33–58} that feeds the human soul and enables a human being to conquer fear, evil, and death, and then, to enter the house of the Father {John 14:1}.

If we live by the love and knowledge of God, we become unable to violate the Law, to sin, and to commit crimes against the others. If there is no love and knowledge of the Word of God – the evil becomes the master.

As of today, fear and ignorance still are the greatest obstacles in the road to true progress and prosperity of mankind. The great evils – the consequences of deprivation of the knowledge of God and fear – have triggered the contemporary religious, social, economical, and political crisis, which is destroying the Western civilization. These evils are


rejection of God

violations of the Law of God

 distortion and misinterpretation of the Christian teachings,
which resulted in deprivation of true knowledge of God

the heathenism, false religions and  ideologies,
which propagate hatred, perversion, violence, and death

lawlessness and bestialization of the societies

abnormal mutations of mind and body
resulting in social, mental, and physical perversion and illnesses

betrayal of the traditional human ideals
and rejection of virtue and righteousness

corruption of political, social, and religious leaders

degradation and denigration of men


Deprivation of knowledge of the Word–God reached such a degree that even mentioning of God of the Christians and reference to Christianity became forbidden for children in public schools, for public servants, for scientists, politicians, and other groups of the societies. Yet, if there is no God, the destiny of men is death {Psalm 72(73):27}.

However, the greatest thing, which characterizes humanity, is that in spite of the evil, death, and all powers of coercion and deceit on which the contemporary world of human establishments sits, only God Himself defines the ultimate destiny of man {John 14:6; 10:26–30; 17:6–26}.

The Holy Scriptures not only portray the destiny of man; the Bible reveals the universal code of evolution, which has to be actualized by each human mind wherever and whenever it lives: each human being is born to learn own lessons and accomplish own purposes, to struggle with idolatry and perversion, to learn the good and love, and to survive own Armageddon – to win or to fail in the battle of own life. The destiny of every human being is ascent to God: the road of a prodigal son back to the house of his Father. Probably, in the time of our homecoming, the prophet’s question {Psalm 14(144):3} will be answered and we learn, at last, what we – human beings – are…




14. Sunday, October 10, 2010

 The Knowledge and the Vision


…Know that the Lord He is God; He made us, and not we ourselves;

we are His people and the sheep of His pasture…

{Psalm 99(100):3}

…Unveil Thou mine eyes, and I shall perceive wondrous things out of Thy law…

{Psalm 118(119):18}


In the Psalm for Thanksgiving, the Prophet conveys the knowledge of life: the Lord is God; He created human beings, and human beings are His people and the sheep of His pasture. With the words “the sheep of His pasture,” the Prophet defines the conditions of daily life of his tribe: the good shepherd attends his flock; he cares for his sheep as for his own children. Consequently, with such comparison, through the knowledge of the natural connection between a shepherd and his flock, the Prophet’s listeners are given a chance to ascend to comprehension of the natural connection between God and His creation:

– God protects, leads to the destination He has chosen, provides with food and comfort, and cares for the needs of His creation

– God’s creation knows the Creator, follows Him, and accomplishes His will.

Again, in the time of New Testament, Lord God Jesus Christ reminds His followers that they should have this knowledge: He is the Good Shepherd. The Good Shepherd knows His sheep, and they know Him: they know His voice, follow Him, and observe His commandments; so, they are under protection of God and eventually, enter the eternal life {John 10:1–30}.

The contemporary manner of existence has nothing in common with the Past: the ancient closeness between the shepherd and his flock is gone. Ultimately, for the many, the animals became the commodity only: they are produced and slaughtered; their flesh is distributed and consumed in mass scale.

In the same time, some people developed the unnaturally powerful affection even passion for pets – cats, dogs, pigs, rats, monkeys, snakes, etc. In some cases, such a passion has grown into “pet–worship” similar to the cults of the beasts practiced in the ancient Egypt and other Mediterranean and Asian countries. The idolized pets are treated better than children and neighbors. Some dead pets – especially, dogs and rats – receive “angelic” status: their owners assert that they live in the Paradise, send “signs,” transfer messages from the after–life world, and became their “guardian angels.” 

The unnatural idolization of domestic animals–pets supplanted the natural connection of a human being with all other creations of God. There were attempts to introduce legislation, which would grant the animals status of “a person” comparable with the status of a human being. Some pet–worshipers commit crimes against the people who do not share their attachment to the animals. Such people in their affectation (they see it as mercy and love to the animals) forget the primary law to love and to be merciful to men, even to those who they consider as the worst sinners. 

However, the true foundation of the contemporary pet–worship is not love and mercy. The pets as an object of worship, intense feelings, and tender care became the substitutes for natural connections with all living creatures; they provide their worshipers with some kind of self–excuse before own conscience for the violation of the second greatest commandment {Matthew 22:35–40; Luke 10:25–37; 1 John 3:14–18} or with justification the inability to relieve suffering of other creations of God, including human beings

– intended for slaughter

– tortured and subjected to inhuman experiments, mistreatment, and abuse in the charitable (e.g., orphanages, nursing houses, shelters for mentally sick) and research institutions

– doomed to death caused by pollution, hunger, and exposure to the elements

– rejected, forgotten, and left to die on the streets…

With rejection of the primary responsibilities before the others and before the world given to man to cherish and dominate in love, righteousness, and truth, human beings have lost the primary understanding: what is a human being and what is an animal; they lost the natural ability to comprehend the knowledge of life as

– the connection between God–Creator and man

– interconnections among all creations of God.

The so–called “scientific” progress has produced plenty of measures of the matter and descriptions of the parameters of the world of matter – the data, which the scientists define as knowledge of life, because the actual foundation of the contemporary science is the Aristotelian “philosophy.” This pseudo–philosophy is based on the doctrine of the indestructible eternal matter, concept of man as a social animal–part–property of social and political establishments, and rejection of the Absolute Good, which – as soon as it cannot be measured or proved – assumed to be non–existent (see Philosophy: Aristotle  – posting for November 9, 2008). Although this pseudo–philosophy deifies the “indestructible eternal matter” and excludes the Absolute Good (that is God) from the life of man, Aristotle’s mathematical–geometrical–astronomical–theological nonsense and logic of simplification became the paradigm for the sciences, or the cage of slavery and darkness in which the human mind is doomed to hopeless struggle to reach the light of reason and understanding.

Consequently, knowledge developed with the Aristotelian logic is the fruitless knowledge of the dissipating world of the matter, even if its producers elevate it at the rank of the absolute truth and recognize it as the foundation of life (similarly to the pet–owners who ascribe the status of “guardian angels” to the dead animals). Although this knowledge describes the processes of degeneration, anti–evolution, and destruction, it became the main subject of education in public schools, colleges, universities, and foundation for the research. The Aristotelian “philosophy” sustains the most inhumane and destructive doctrines in the fields of


politics  – e.g., Aristotle’s democracy
with such developments as Marxism, socialism, fascism, and communism




religion – e.g., Catholicism with the philosophizing theologians who justify the papal Inquisition
and discover unity of Catholicism with Confucianism and Marxism.



As it might be inferred from the history, Aristotelian pseudo–philosophy brought unspeakable evil and suffering for mankind; eventually, it enslaved the human intelligence within the visible easily identifiable world of the matter, eliminated the ability to learn the knowledge of life and the ability to know the Absolute truth, for instance, to comprehend that God is the Creator of man, and mankind is His people. 

However, the loss of ability to know the Absolute truth is a typical process of degeneration or anti–evolution: the system at the irreversible stages of disintegration is deprived of the ability to perceive knowledge, which would reverse the process of decay and prevent the ultimate destruction. Any system – the civilization, state, nation, society, religion, etc. – at the irreversible stage of disintegration becomes incapable

– to preserve the knowledge of the purposes it had been created to accomplish

– to retrieve the knowledge of self–preservation, which is the significant part of the original/normal nature

– to perceive the knowledge of optimization, for instance, such as the knowledge leading to


the improvement of conditions of daily life at all levels of the social, political, and other hierarchies

the efficiency and effectiveness in all spheres of social, political, and business life


– to perceive or to create the knowledge of own advanced protection and development.

At the same time, the disintegrating systems accelerate creation and implementation of the knowledge intended to facilitate death and slaughter, for instance, such as weapons of the mass destruction; they implement the knowledge of death into the social and political policies, laws, and rules, with which they arrange the life of their subsystems/parts/subjects: human establishments and human beings – citizens, participants, and members.

And I think that the only natural human feature, which still is in a possession of man, is the thirst to know by perceiving, assimilating or creating knowledge, probably, because knowledge is inseparable part of existence of human intelligence (similarly to inseparability of oxygen and physical existence of oxygen–breathing creatures). Even at the time of unrest, war, and crisis when the very foundations of the civilization are destroyed, and disintegration of social, political, and religious establishments becomes the part of daily life, the mind is not able to reject or overcome its own nature – creation of knowledge.

The question is: why one mind chooses the knowledge of life and another mind chooses the knowledge of death, what is the force, which determines the kind of knowledge – life or death – the mind perceives or creates?

Probably, the answer might be found in vision – that is in an ability to “see” by the mind.

        The Holy Scriptures frequently mention the vision extending beyond a physical ability to see, which is the ability to scan physical parameters of the outer world and evaluate risks, threats, and other attributes of the environment; the sacred texts refer to two different kinds of blindness.

        1. Physical blindness as a consequence of physical disease, as inability to perceive light by impaired/undeveloped eyes {e.g., in: John 9:1–41}. This condition – darkness of a body – is insufficiency of the material structures, which for some reasons have lost the capacity to perceive, accommodate, and transform the energy identified as “light.” This kind of energy is needed to sustain existence and orientation of a human body within the world of the matter. However, those who have physical blindness might be the wisest men and the prophets; they could discern the true meaning of things and they could have the better understanding and knowledge of the actuality than those who see light of the Sun with their eyes

        2. The blindness of heart/mind as an inability to comprehend the true essence of things and the actual meaning of events. This kind of blindness is darkness of evil; it is the moral blindness, an inability to judge by the righteousness–commandments of God; it is the inability to see the true Light and to be the sons of Light. This condition signifies the insufficiency of the most dangerous kind – the insufficiency of the mind, which for some reasons has lost its attachment to God–Creator and which, as the result, developed

        –– the inability to perceive the Word and to accommodate and utilize the divine energy of creation, which sustains the Universe

        –– the inability to comprehend the Law of God and to act in accordance with this Law, which controls existence of the Universe.

The Holy Scriptures describe the people who have blinded own heart: they can see with their eyes, yet they do not perceive, so they would not understand and they would not turn to the Lord and they would not be healed. This kind of insufficiency leads to death of the reasoning–intelligence followed by extermination of the living and desolation of the land {Isaiah 6:8–11; Matthew 13:14–15; John 7:24; 8:12; 9:5; 12:35–50}.

        In the New Testament, Lord God Jesus Christ speaks of the ability to see by heart as of the judgment. He – the Lord God – came into the world as the Teacher to bring the knowledge, which is the dividing sword separating the dead from the living, as the Light leading into the eternal life, as the only Leader {Καθηγητης – Matthew 23:10} and Good Shepherd of His flock, as the Savior of those who are lost, and as the Physician of those who have sickness of heart–mind–soul. Through the knowledge granted by God, those who cannot see with their heart, would obtain vision, and those who perceive themselves as the righteous (yet, who in fact are the hypocrites, false teachers, and liars living within the darkness of evil) would be identified as the blind sinners and as the outsiders who do not turn to God to be healed and to receive forgiveness {Mathew 9:12–13; 15:7–9, 14; 18:11–14; 23:8–10; Mark 4:11–12; Luke 12:51; John 3:21; 8:12; 9:5, 39–41; 10:11, 14–18, 27–38; 12:46–50; 13:13; Revelation 1:10–18}.

        The physical illness is an easily diagnosed condition, which might or might not be healed with medical remedies, surgeries, and other tools of the contemporary medicine. The blindness of the mind might never be discovered until the hand of God touches the heart and wakes up the conscience.

        So, what deprives the mind of the ability to see by heart – that is to perceive the actuality and to comprehend the true essence of things? The answer might be found in the Holy Scriptures: Lord God Jesus Christ mentions {Matthew 6:24–33; Luke 16:13–15; John 15:18–25; 16:11, 33; 18:36–38} incompatibility of two worlds accessible by men:


the world focused on the earthly power and values and living by the false and evil


the world focused on God and living by God.


        Then, St. Paul the Apostle writes of the lost and the unbelievers, whose thinking have been blinded by the “god of this age”*1*, so they would not perceive the light of the knowledge of God {2 Corinthians 4:3–4}.

        Therefore, blindness of the mind is the loss of understanding that Lord God is all and everything for His creation–human being: love, wisdom, light, life, knowledge, the most precious treasure, universal criterion of judgment, the highest authority, main law, ideal of perfection and everything named “the Absolute Good.” The main reason of blindness of the mind is the substitution of the temporal, yet perceivable, material world, for eternal invisible God.

And I think of the mind, which has built its own world of significance and acquired the habit to rely on the earthly – visible, touchable, perceivable, measurable, transferable – values: money, hierarchy of power and coercion, weapons, etc. For such a mind, only when everything is lost and the earthly values turned into the ashes, only when nothing accessible or desirable is left, the road to the comprehension of the futility of the world of the matter might be found. Probably, this is the reason why some ancient sages recognized the loss as the triumph and defeat as the victory…




*1*  During the last supper, Lord God Jesus Christ mentions “the ruler –  αρχων – of this world”– this evil has nothing with God, and it has its judgment {John 14:30; 16:11}. 

Then, the Holy Scriptures refer to the ruler of this world,  which is given the authority over earthly power and glory, yet, which is the death of men {Job 1:6–12; 2:2–6; Matthew 4:8–10; John 8:43–44} – the “arch–evil.”   Obviously, when St. Paul the Apostle writes of the “god of this age” {2 Corinthians 4:3–4}, he refers to the same kind of evil.




 15. Sunday, October 17, 2010

The Heathenism


“…they have increased their sinfulness by making for themselves images of idols

from their silver according to the fashion of their craftsmen,

and then, by commanding:

sacrifice humans, for the calves have come to an end…”

{Hosea 13:2}


The Prophet grasped the essence of the heathen idol–worshipping society: its ultimate feature is the loss of humaneness and dignity in such a degree that humans become substitutes for animals, and animals are substitutes for humans: Θυδατε ανθρωπους μοσχοι γαρ εκλελοιπασι – “sacrifice humans, for sacrificial bulls have come to end (perished).”

In an idol–worshipping society (usually, diligently structured),

–– some people dream and make images of the phantasms they watched in their dreams

–– other people –– craftsmen, poets, knowledge/opinion–makers –– embody phantasms into

– statues or icons made of stone, wood, or precious metals

– idea, belief, cult, ideology, science

– another form

–– other people with the access to the power of persuasion/coercion elevate the products of imagination to the rank of deity, assert them as the absolute truth, or make them into laws. Then, the people with the access to the power of coercion and persuasion (those who have priests–sacrificers, hangmen, jails, armies, weapons, etc. at their discretion and who control media or the process of opinion/knowledge–making) begin to kill living breathing beings for justification of existence of man–made idols–figments of imagination, which do not have life within.

The human sacrifice becomes the actuality if the society has no true knowledge of God, and when, consequently, it evaluates human life on the same terms as animals: which kind of service human chattel [Aristotle Oeconomica  I.v.] would provide or which action would bring the highest material gain for the owners – continuing existence or slaughter/ultimate sacrifice.

The human sacrifices are conducted

a/ manifestly;
for example, before the visible idols as in the time of Phoenician civilization,
which worshiped their idol – Moloch – by burning children in the belly of stone statue


b/ silently;
for example, by establishing the religious, political, and social structures,
which enslave men (sometimes almost unnoticeably) and make them ready
to be sacrificed for the sake of the interests of leaders, parties, sects, etc,
in fact, for the sake of everything, which might be beneficial for “a noble few” – 
those who make idols or use them for their advantage.


From such a point of view, the religious wars and political revolutions during the time of Western civilization are seen as the enormous by their scale sacrifice of human beings on the altar of false beliefs, especially, ideologies. If to recall World War II, for instance, one of the reasons why millions of humans being have been exterminated is an idea of racial superiority of one nation (Germans) over all other nations of the world.

The prophet’s message {Hosea 13:2} facilitates comprehension of the meaning of human evolution. The human evolution might be seen as cognition of God, because cognition of God opens understanding of the true value of human life. The knowledge of God activates transformation of the mind that worships own imagination by sacrifice of other living beings into the mind that firstly, discovers love of God and then, takes its place within the Kingdom of God, in the realm of the Absolute Truth, Absolute Good, and Absolute Power. The mind reaches the height of evolution after it learned to love the others, and then, follows the Word–God in such a degree that it becomes able to give up own life for the sake of the others {John 15:13}. The manifest beginning of human evolution might be traced to the moment when Moses implored God to reveal Himself {Exodus 33:13}. 

Two questions follow:

1. Will the ultimate evolution of all minds ever become possible, or some humans confined within the different religious, social, and political establishments will always be a part of the pool of sacrificial victims?

2. Will any human kingdom/empire/world/universe ever exist, in which the very meaning of sacrifice is not known and human life is the highest treasure inaccessible to evil and death?

The history of heathenism facilitates finding the answer.

Adam was created into the image and after likeness of God; he was situated in the Garden of Delight planted by God. Man, came to life with the breath of immortal God–Spirit to dominate and cherish the earth in love and perfection. However, he did not withstand the temptation by the cunning beast and broke the covenant with God; that is how the original sin was committed {Genesis 3:1–13}.

The enormously harsh punishment for the Adam’s transgression – deprivation of the presence of God – leads to the conclusion that the essence of the original sin cannot be only disobedience; it should be something else. Indeed, if to consider the essence of the original sin, it might be inferred that the worst part is distrust to God. The act of acceptance of the words of the serpent–beast, which contradict the words of God, implies the decision to trust the beast, therefore, to reject God. From this component of the original sin, the evil of heathenism sprang.

God expelled Adam from the Paradise; he was cast into the world destined to death, disharmony, and perversion – the world, which accommodates cognition of evil; he was doomed to return into the earth out of which he was taken: for man is earth and into earth he shall return. Adam (and through him, all his descendents) had to pass through the world cursed*1*  for his sin and to cognize the ultimate evil – death {Genesis 1:2, 26–28; 2:7–8,15–17; 3:18–20, 22–25; 9:6–7; Luke 4:24}.

However, to become able to die, man created into image and after likeness of immortal perfect God–Spirit had to be deprived of this something that keeps him alive forever in the same form in which he was made. This something is the breath of immortal God, the power that creates man’s living immortal soul (although his body is “taken out of earth”). Therefore, to fulfill the desire to learn evil and consequently, to experience physical suffering and death, man, firstly, had to be deprived of presence of God; otherwise man would not be able to die: evil and death do not exist in the presence of God {conf. in: Genesis 3:8–10, 22–24; Matthew 27:45–46; Mark 15:33–34; Luke 23:44–46; Revelation 21:4}.

With time, the seed of the original sin – rejection of God and trust into the beast – has grown into a gigantic monster – the heathenism, which exists only because of human ignorance and evil imagination, and which is sustained by human blood and suffering.

Some researchers separate the heathenism and idol–worship; they consider

– the heathenism – as “natural” theology, which deifies the Nature

– idol–worship – as the perverted reflection of the Nature and deification of creations of human thought and hands.

However, the heathenism and idol–worship both have the same roots, the same essence, and the same destructive consequences. Would it be the products from wood or stone, celestial bodies, the concept of the deified matter, the forces of the Nature, the Universe, or establishments of men (e.g., the empire, the state, the infallible deified papacy) – the essence is the same: the heathenism and idol–worship both substitute the figments of imagination for God; they both accommodate the service to “other gods”; thus, in fact, they are identical.

The broad term “heathenism” embraces the beliefs, which force men to worship “other gods” or to substitute the shared dream worlds–products of human imagination for the reality of God–Creator. The definition of the heathenism as ‘idol–worship’ points out two features:

1/ the work of imagination –– creation of images of objects of the nature (sensible things) and acceptance of these images as reflections/representatives of deities or deities themselves

2/  the work of mind and hands –– materialization of the figments of imagination into discernible material establishments or systems.

For instance, any heathen establishment becomes the actuality of men because of two things:

        1/ creation of the particular framework of knowledge (heathen philosophy and its offspring imaginary interactive theology), which justifies and expands influence of the deified images on the personal, social, and political life of people, creation of symbols, the laws

        2/ a system of educational, political, and social establishments, which reproduces the particular mentality, therefore, secures preservation of the official cults with the rules of worship, building of the temples, theaters, circuses, or other places of gathering of the worshippers, etc.

        The majority of heathen doctrines propagate two types of deities:

        – the transcendent beings fashioned after self–images of men

        – the embodiments of the forces uncontrollable by men.

        When people embody the uncontrollable forces and own worst fears into the images of deities, they simultaneously presume own ability to influence and even control own creations, for instance, through the elaborated rites of worship, sacrifices, and magic rituals.

        Historically, the heathen cults and philosophical–theological doctrines accommodated different groups of idols. As the general trend, each new generation of the heathen philosophers supplemented the doctrines of their predecessors and expanded the circle of their deities: from the stars, the army of gods descended to the Earth, arranged the Hades, populated temples, palaces, homes, roads, fields, forest, rivers, ocean, air, etc., subdued the mind, and enslaved the spirit of man. The more comprehensive the particular cult became the more human lives and suffering it consumed; the more human lives and suffering it consumed the more destructive power it accommodated.

        In summary, the multitude of idols created by men might be divided into three groups:

1. the forces of nature, their embodiments, and the objects, which constitute the material world, including stars, other celestial objects, the Earth, beasts, etc.

2. men of the power and authority based upon the access to weapon, wealth, and knowledge, which provide the possibility to coerce–persuade–deceive the others and to deprive them of freedom, life, natural way of living, happiness, health, and property

3. figments of imagination, establishments of men, and things produced by human hands.

The heathenism begins with the work of imagination and proceeds through embodiment of the images into the particular framework, which accommodates the actual existence of the creators of deified images and other people that are correlated with the creators of images. The heathenism denotes the set of imaginary worlds assembled from the pieces of real knowledge and from the distorted or misrepresented reflections of the reality. These worlds are focused on the deified material objects, which might be discerned by senses or created with the logical reasoning. Each part/subsystem of an imaginary world serves the particular necessity of the mind, which is deprived of true knowledge of God and, in its ultimate deprivation, seeks two vital things: to establish the foundation for own continuing existence (to find its absolute truth) and to replenish the life–sustaining reserve – the knowledge of God. When the mind does not have access to the true knowledge, it creates own worlds – the idols and corresponding settings (cults, religions) which take the place of God. The heathenism and its offspring sustain the logical reality of anti–evolution, which accommodates degeneration, perversion, and annihilation of men and their establishments. 

From another perspective, the heathenism might be seen as the alternative system of beliefs, which confronts monotheism and provides a possibility of definite and predictable existence within the shared dream worlds tailored to the needs of their creators. In this case, the heathenism might be compared to the distorting mirror, because the intellect misinterprets the truth of the actuality in favor of own presumptions.

There is an opinion [Savitsky 142] that the heathenism might be considered as one the means of disposal of those incapable of evolution: the heathenism is the knowledge of destruction, the program of annihilation, which is triggered within those minds, establishments, systems that are not able to reach their optimum and to complete the program of evolution–reaching the maximal/optimal potency they have been designed/created to reach. The heathenism and knowledge of God have incompatible levels of complexity: heathenism is the knowledge of disintegration and death, knowledge of God carries life.

From such a point of view, it might be said that three systems of beliefs determine the destiny, therefore, the range and parameters of existence of man:

– the first system (the true knowledge of God) serves the development–optimization–evolution

– the second system (philosophical, political, social, and scientific frameworks of the society)  tests loyalty and faithfulness to God {Deuteronomy 13:1–4} as the ability to remain within the reality, which is intended to accommodate realization of the purposes of earthly existence, therefore either evaluates the potential of the development–evolution or detects readiness for the destruction

– the third system of beliefs (the heathenism) results in termination of men and those social, political, and business establishments, which threaten existence or impede evolution of people, groups, nations, states, civilization, mankind.

The heathenism combines functions of the testing system and the system–exterminator of the people and the establishments, which are incapable of development–evolution.

Testing and termination of men by the heathenism is the complex process. The mind capable of conversion into the heathenism

a/ begins with the incitement of interest or a particular tolerance to the knowledge of the imaginary worlds; these interest and tolerance ultimately facilitate finding of the similarities between the alien knowledge and the original knowledge, which before was accepted as the absolute (unchangeable) truth

b/ proceeds with making a comparison and then, admitting a possibility of interaction between the knowledge of the imaginary worlds and the existing original life–maintaining knowledge; the results are rejection of the original criteria of the good and consequent substitution of the knowledge that activates destruction for the original knowledge that sustains life

c/ finishes with acceptance of the false theological and philosophical concepts, which carry the core of destructive beliefs, modify the original life–supporting knowledge, destroy the original faith, morality, ethics, and modify the original meanings of good and evil.

The heathenism as the testing system encounters each mind at the time of choice between good and the evil, when the true knowledge of God becomes an apparent obstacle for achievement of particular purposes. The heathenism might be likened to the cancer virus, which tests the immune system and destroys the beings with insufficient self–defense. Under the cover of human ideals or with false promises, which, in fact, are irreconcilable with the reality of existence, the heathenism penetrates the frameworks of the societies, disables their protective structures, and transforms the social/state/religious establishments into the malignant tumors of evil intended


initially, for the deprivation of freedom and true knowledge

ultimately, for extermination of those who carry true knowledge
and exercise freedom of thinking and other liberties,
which determine difference between a freeman and a slave.


The heathenism as the system of destruction has the power over two types of the minds:

– those who are not able to evaluate the actuality of existence properly; usually they have neither faith nor true knowledge of God

– those who discard the meaning of the good and the evil determined by the Christian teachings, become unable to employ the Christian criteria of good and evil, and then, lose the ability to distinguish good/truth from evil/false. 

Two conditions are necessary for acceptance of the heathenism: lack of the Christian faith and ignorance, which culminate in an inability to discern good and evil. Presence of these two conditions signifies the mind incapable of optimization within the present settings. Such mind has to be barred from influence on the system where it exists (if the system, which accommodates this mind, pursues the purposes of optimization/evolution); otherwise, it might become the core of destruction (if the system, which accommodates this mind, is incapable of optimization/evolution).

The heathenism acts as the Trojan horse for the social and state systems, which accept it:

a/ at first, the unreal world of the deities–figments of imagination or their contemporary substitutes (ideologies, the cult of state/party or any other leader, and perverted social beliefs) deceives the mind with its apparently appealing and understandable logic, or with the promises of liberty, equality, brotherhood, etc.

b/ then, it takes place of the true knowledge of God

c/ after the heathens gained the access to power, they force the societies and the states to undergo the betrayal of the same ideals of humanity, with which they lured the people into the dream worlds arranged by evil imagination.

The ancient Greeks left the most elaborated heathen cults and philosophical doctrines, which still fuel the contemporary philosophical thought. The ancient thinkers invented three tools, which made possible a/ creation of the heathenism as the developed set of imaginary world – cults and ideologies and b/ elaboration of the heathenism’s quintessence – philosophy:


 “philosophizing in the temples” ⇐⇓⇒ symbolism



“Philosophizing in the temples”*2* and symbolism (posting Symbolism and Philo of Alexandria – July 27, 2008, the Library files) might be traced to ancient Egypt; logic is the legacy of Stoics.

The Egyptian priests–diviners might be seen as the first philosophizing theologians; they elaborated the practices of the Minoans and Chaldeans, and through the Orphics, transferred their legacy into possession of Greek philosophers.

With the knowledge received from the Egyptian diviners, the Orphics compiled the secret theological doctrine of the “divine absolute animal“ –  the dragon–serpent–beast (obviously, the symbol of the ancient creature, which tempted and deceived Eve), which exists within the “absolute everlasting time.” This absolute and eternal time is the “perfect wholeness,” which issues forth and accommodates interaction of two opposite forces: the passive chaos or infinity and the active whirlwind that fashions chaos into the “cosmic egg.” The great serpent encircles and impregnates this egg. The impregnated egg bursts to reveal the Orphics’ prime deity – the serpent called “the divine” or “absolute” animal.  This arch–beast contains all forms of the living creatures, changes its own form according to some “laws,” which the heathen myth–makers invented for explanation of the Cosmos, and possesses the absolute power over the worlds of gods, humans, animals, plants, as well as over the Hades – the world of the dead.

Invention of the deified universal serpent–beast made possible numerous cults of animals of all kinds and especially, sacrifice of human beings to the beasts, because the ancient diviners characterized the human nature as the inferior to the bestiality of animal “gods.” The classic logic of idol–worship is based on the assumption that if the supreme deity is the beast with wings, tails, paws, bull heads, etc., those in the image of the beast are the superior creatures.

The Orphic theological assertions disclose the foundation of Plato’s philosophy and especially, the concept of forms/ideas:  indeed, if the deity contains the forms of wild beasts why it cannot accommodate the forms of all other creatures, which compose the Universe? Consequently, if to substitute the philosophical “essence/idea/form” for the Orphic “image,” the ultimate meaning of Platonism (recognized as the pinnacle of philosophical thought) is revealed as a set of phantasms – the irrational imaginary world. In this imaginary world, humans are transformed into the beasts made after the image of their bestial deities. In the real world, the heathens (for instance, the Minoans, Phoenicians, Orphics, etc.) worshiped the “divine absolute animal” (their prime deity conceived by the cosmic serpent) by devouring own children.

The Orphic doctrine [The Sunset Knowledge] not only became the foundation of the Greek heathen philosophy; it sustained Gnosticism, Neoplatonism, theosophy, and many other cults and assumptions.

For instance, with the Orphic myths, Manly P. Hall not only infers supremacy of the “philosophy’s God” over “a personal God”; he refers to this doctrine as to “theology,” which cannot be destroyed and which “in a more philosophic era…shall shine forth again with splendor undiminished” [Hall 218, 224]. Indeed, this “undiminished splendor” of Orphic myths identified as “philosophy” and “theology” still shines through the contemporary sciences*3*.

Through philosophical doctrines and utopias compiled by Plato and Aristotle, the Orphic myths eventually penetrated all contemporary philosophical and theological doctrines with the only exception: the Orthodox Christianity. The Orthodox Christian dogma (based upon the original teachings granted by Lord God Jesus Christ and written down by His apostles) does not admit figments of imagination and philosophical concepts as the source of Christian theology and as the means of interpretation of the Holy Scriptures.

The Stoic philosophical doctrine begins with justification of the supremacy of logic and its role as the main tool of philosophy. Logic – the “power of discriminating and examining other things” – itself becomes the morality; therefore, a logical mistake is a moral error. Logic of the Stoics includes the ability to discern the true and the false, to infer the order of things, and to judge, what is appropriate to do; as the art of inference, logic becomes the source of new knowledge [Epictetus 131; Epictetus, ref. and qtd. in: Barnes, Jonathan 65–67, 69].

Eventually, for the Stoics, logic replaced philosophy and began to serve as the main source of knowledge, theology, ethics, and morality. Consequently, for Philo of Alexandria, Origen, Augustine, and other philosophizing theologians who applied logic for interpretation of the Scriptures, which they considered as the gathering of “symbolical–allegorical” legends, logic became the main tool of imagination and the source of assumptions propagated as the true knowledge of God.

The Greek heathen philosophers elaborated two bodies of knowledge, which they learned form the Egyptian sages: 

– the fabricated mass knowledge, which had to support stability, order, and prosperity of the social and state structures and later provided the basis for political theology and propaganda

– the “sacred knowledge” of the initiated – priests, philosophers, and their apprentices (kings and other rulers).

The knowledge of the initiated determined the outlook and became the backstage for the vital political decisions of the rulers of ancient states and empires; it was strictly guarded, unavailable for the general population, and it did not leave many clues to determine its contents definitely. However, the secret systems of knowledge can be inferred from the results of their application or embodiment into the social or state structures, the laws, politics, and ethics. As such, it might be inferred that the secret knowledge included the remnants of the true knowledge (the primordial knowledge of God–Creator and His creations – man and the Universe, which existed before the Babel confusion of languages). With development of heathenism, the remnants of the true knowledge were contaminated with

1/ the fruits of imagination produced by priests, philosophers, and temple diviners during the alternative states of mind

2/ the consequences of application the false assumptions to the explanation of nature and structure of the Universe (divination, ecstasy, “prophetic” vision, astrology, etc.).

The remnants of the knowledge, which existed before the Babylonian confusion of languages, provided the foundations for the ancient civilizations; for example, the Egyptian and Indus civilizations, and, especially, the Minoan civilization in Crete, which in 3000 – 1100 B.C. was the center of dissemination of knowledge to the Greek Islands, continental Greece, and Minor Asia.

The direct link of these civilizations is doubtless; it explains similarity of cults, myths, and philosophical concepts created by the nations in the Mediterranean region and Minor Asia.

For instance, the simplified version of the Minoan hieroglyphs became the Greek alphabet, and, in the seventeenth century B.C., the Egyptians developed their alphabet in the likeness of Minoan hieroglyphs [e.g., in: Graves 1:183]. The descriptions of communications among the Chaldean, Egyptian, and Greek priests [e.g., Chaeremon Fragment 2 11; Plato Timaeus 22–24; Gilbert 35, 66; Graves 1:104–106, 114] indicate that

a/ the Egyptians made themselves disciples of the Chaldeans to obtain the access to the astronomical data, because the original Egyptian records had been destroyed by the Nile flood

b/ after the destruction of the Minoan civilization, the Greeks found in Egypt the local version of own sacred knowledge – the “old” knowledge, which Solon learned from the Egyptian priests; even the garments of the Minoans became the Egyptian ritual costumes, which later returned to the Greeks: the Orphic initiated wore them at their rites

c/ the vine cult and the rites of orgiastic worship as a form of group ecstasy came in Egypt, Pharos, and India from the same source; according to the Greek mythology, Greek god Dionysus traveled in Egypt, Pharos, and India to enlighten the population.

Some researchers notice the similarities of the Vedas, the Upanishads, Orphism, Pythagorean teaching, and Eleusinian mysteries [e.g., Sherrard 83–84], which support the assumption that all of them have the same source of origin. However, there is no comprehensive evidence, which would confirm assertions concerning the nation that had originated (or preserved) the original knowledge, which became the legacy for the others.

The religious and philosophical doctrines within the core of the Minoan and Egyptian civilizations consisted from two subsystems: the remnants of true knowledge of God and its distorted projection – cults and religions constructed to achieve the definite worldly purposes. True knowledge in a form of secret sacred knowledge of the initiated was in possession of the information elite: priests and their apprentices – philosophers and the rulers. Dream worlds of the false religions served as the means to control the mass population and to maintain political stability and social order.

From the beginning, philosophy and theology were inseparable within any ancient body of knowledge. The Egyptian priests, scribes, and astrologers practiced “true philosophizing” [Chaeremon Fragment 10 23], and the Greek philosophers were initiated into the secret mysteries performed at temples [Plato Letters II:314a–b; VII:341c–d].

According to Aristotle, the purpose of the initiation was not learning: the initiated had to accept “a certain frame of mind” [Aristotle ref. and qtd. in:  Edelstein 106]. The initiation pursued the purposes to disclose the unity of theological knowledge with philosophy and to connect the heavenly and the earthly inhabitants. The initiation into the mysteries, which symbolize the life of reason, was the way to make the apprentice to comprehend the foundation under philosophical reasoning and to introduce him into the framework, which should fashion his thinking and determine the knowledge he would create during his life–time. Evidently, the initiated were expected to become compliant contributors to the shared dream worlds of mythological religions. Indeed, if to analyze the features and behavior of gods described by Homer [The Iliad; The Odyssey] and Greek myths [e.g., Graves], it becomes evident that the humans ascribed to their imaginary gods all own crimes, vice, and virtues.

The system, designated for the main population, carried cults of many deities, which supposed to control life of ordinary people, thus

a/ to facilitate the manageability of the society

b/ to preserve stability of the social structures

c/ to prevent dissemination of knowledge that could lead to freedom of thinking, thus to possibility of unpredictable behavior of the subjects and subsequent social and political instability.

In conclusion, the sacred knowledge was the remnants of true knowledge of God–Creator, modified or distorted according to the delusion of priests and their apprentices – rulers and philosophers. Delusion and mental disorders (e.g., such as “the divine madness” of the diviners) were the consequence or payback for the deceit of the majority of population*4*.

The survived texts and ruins of temples and palaces of the ancient civilizations reveal the scale of control and pressure on ordinary human beings, distortion of reality, and fear, which were the means to maintain spiritual slavery. Within the ancient heathen societies, philosophy and its offspring – mythical theology had to provide justification of the absolute power of the ruler and to stabilize the social structure. The two monsters (heathen philosophy and its derivative – mythical theology) produced the offspring – the false social–political knowledge, which might be considered as the pre–cursor of ideology because it was intended to keep the mass population within the limits determined by the ruling group. The first victim was the dignity of an ordinary man with such direct logical inferences as the denial of individual freedom – physical slavery, and the indisputable right of any ruler over the life and death of his subjects.

The restricted or adverse conditions of existence might also explain the vitality of the roots of the heathenism: imagination produces the dreams in which a dreamer possesses extraordinary abilities to fulfill any desire and has the absolute power over the others. Whatever people lack they make accessible to themselves or to their creations within their imaginary worlds. They populate their worlds with the deities (often, created after own ideal or desirable self–image) that exercise almost unlimited power over the Universe, yet, these deities are very cooperative: they allow cognition of their thoughts and deeds or willingly serve as the convenient background for glorification of their creators.

The heathenism began when human imagination originated the distorted image of God. Since, it never ceased to be a loyal companion of men and gathered the greatest harvest of death in the history of humankind. Today it still exists under different names and continues to sustain the logical reality of anti–evolution.

Understandably, the shared imaginary worlds should be compatible: they assimilate, or supplement one another because all of them serve the same human necessities. Local customs, the state/city demands, other social and political causes, and appearances of the matter, such as conditions of life and environment could determine insignificant differences. For instance, the difference in the appearance of the deities of ancient Egypt, Greece, and the Northern European tribes obviously had connections with the local climate and customs.

The history of the nations of the Mediterranean region and Asia Minor reveals such a form of cultural exchange as the adaptation of the deities worshiped by other nations and modification of own deities after their foreign counterparts [e.g., Shipley 155, 166–168]. The compatibility with other cults and capability of assimilation and modification according to the needs or desires of men constitute the main distinctive features of any heathen cult and underlying theological doctrine.

Idol–worshippers might be very pious and convinced in own orthodoxy people who believe in their gods, observe the rules of worship, comply with the laws and morals consistent with their beliefs, and keep their inner world centered on particular deities. Thus, the main features of religion, seemingly, are present. However, the Hebrew Prophets declared that the idol–worshippers are nothing before God and have nothing good {Isaiah 44:9–11}. Since, Judaism and Christianity hold that there is the irreconcilable difference between the idol–worshippers and those who follow God.

The meaning of this difference for the Christians could be inferred from the Scriptures. God is the Spirit uncognizable and omnipotent; He is beyond human understanding, neither the heavens nor the Earth is able to accommodate Him, yet, He dwelt in the midst of His people and in the humble and afflicted human heart that has cognized love. He is the First and the Last, the Beginning and the End – the all–embracing universal impenetrable complexity, yet a human being is the temple of the Spirit of God. Any association with the matter in any form – stars, wood, stone, or creations of men – is abomination to God, thus, sacrilegious, yet, a human being is His dwelling: a human being – a body with the eternal soul – belongs to God Who acquired Own creation for “the precious price” {the mission of Lord God Jesus Christ Deuteronomy 4:15–19; Job 7:17–18; 11:7–8; Exodus 25:8; Isaiah 44:6; 57:15; Matthew 18:20; John 2:19; 4:24; 14:23; 1 John 4:7, 16; Revelation 21:6; 1 Corinthians 6:19–20}.

However, when the mind associates God with the material world or its components, it commits blasphemy because it attempts to downgrade eternal God–Spirit to the levels of the temporal structured matter. Simultaneously, it confines itself – the dwelling of God – within the temporal world of the material structures assembled to sustain the passing purposes of men, to undergo destruction, and to provide resources for the next tasks. When the mind sinks in the inability to see beyond the material world and chains itself to the world of the matter, it commits suicide, because it forfeits own nature and destroys own essence – the likeness of all–knowing omnipotent eternal God. As a result, the mind fails its mission and does not render to God “the things that are God’s” {Matthew 22:21}. Thus, the difference is irreconcilable indeed, because there is no possibility to unite death of the intellect with life of the intellect.

Two factors might explain acceptance of the heathenism or idol–worship when the true knowledge of God is still accessible.

1/ Wrong judgment; when the mind discards the warning that man cannot not see God and live, and when it rebels against the axiom of non–cognizability of immaterial Almighty God–Spirit Who does not have any form or analogue within the material Universe {Exodus 19:21, 20:21, 33:20; Deuteronomy 4:12, 15; 13:1–5, 27:15}, the mind produces from the images of the material world the inadequate (yet, understandable and controllable) image of God. Then, the mind accepts own creation as the true image of God and begins to believe that it can cognize or even see God–Spirit through or within the created by Him world of the matter.

2/ Ignorance; when the mind discards own ability to see beyond the limits of the matter, it becomes unable to perceive and learn the knowledge, which activates the evolution and leads the mind toward realization of its highest potency of creation.

Ultimately, the heathenism, as an inability to overstep the limits of the matter, is the violation of the three fundamental Commandments {Exodus 20:1–4}, which elucidate the axiom of the absolute dominance of uncognizable God over His creations.

The assumption of possibility to cognize God originates the belief that the matter might symbolize, express, or embody the nature of God through its – the matter’s – own natural properties. The belief in the capability of the matter to convey the features or to contain the nature of God activates the work of imagination and results in deification of the matter: the mind chains God to His creations or links the presence of God with a material object created by God or made by men. By establishing material connections between God and any of His creation, the mind deifies the matter (accepts new gods): it describes the nature of God with the properties of the matter. From the knowledge of the material reality and its perverted reflections, imagination produces own images of God – the phantasms, with which the mind fills the void of knowledge. By describing or shaping the matter in the images made after the objects/concepts, which the mind extracts from the material world, and by ascribing to the created by images an ability to possess the transcendent power, the mind

                –– animates the matter with the phantasms created by own imagination

                –– elevates the created image/phantasm to the status of deity

                –– materializes the deified images into the structured matter or conveyable knowledge (idols: sculptures, “graven images,” concepts, beliefs, and their embodiments – the cults, ideologies, states, leaders, etc.) and calls own creations “gods” or regards them as such.

The soul/mind, as the subsystem of the perfect wholeness – a human being – created to accomplish the particular purposes during the temporal phase of existence, has to conduct temporal activities and accomplish its purposes within the material world composed with the energy–information–matter. Consequently, the Christians do not supplement the knowledge granted by God Himself with the results of own attempts to overstep the space–temporal limits of existence determined by the material discernible world. They recognize own inability to cognize God within the limitations of the matter and realize incapability of the matter to be linked with God or reflect the God’s attributes. Idol–worshippers do not accept these limits; they fill up the void of knowledge of the immaterial realm of God with the figments of own imagination created in the image and after likeness of the material objects. As a result, they become unable to realize the purposes of evolution: they descend into the realm of the constantly collapsing/dissipating and constantly re–assembled material structures and forfeit the eternity. 

Thus, the main difference between Christianity and the heathenism is the focus of the mind: the mind of the Christian continues to be centered on the unchanging immaterial reality of God–Creator and rejects idols of the material imaginary worlds; the mind of the idol–worshipper transforms the reality of own existence into the imaginary world and worship own creation. The heathenism and Christianity are the mutually exclusive systems: the acceptance of knowledge created within the framework of the heathenism transforms a Christian into an idol–worshipper; the knowledge and acceptance of the Christian dogma destroy the heathenism. From the practical point of view, only the misuse of imagination, ignorance, and unrestrained passions make the heathenism possible.

Attraction to the world of imagination signifies the deep void within the mind. The closer is the mind to God as to the only focus of all mind’s aspirations the more rich and complete becomes existence. When the mind acquired the treasure of life in God, it does not long for the imaginary world of human omnipotence.

With advancement of Christianity, the war began between the heathenism and true knowledge of God. The heathen philosophy and symbolical thinking became the deadliest weapon in this war, because they became the source of contamination and modification of the Christian teachings. In continuation of the efforts to preserve purity of the Christian dogma, in the end of the eleventh century, the synod of the Byzantine Church resolved: any attempt to follow the “foolish opinions” of the ancient Greek philosophers in the matters of Christian faith is a crime (in trials of John Italos, 1076–1077, 1082). The Greek pagan philosophers were recognized as “the first heresiarchs” from whom all heresies sprang. Since, the Christian Church admits the “Hellenistic studies” only “for instructions” in the secular matters. The verdict of the Byzantine Church crowned ten centuries of the struggle against heathen philosophy; it completed the decisions of seven previous Universal Councils with the exact determination of the Christian Church’s position concerning the heathen philosophers and their legacy: any admission of heathen philosophy to the theological studies became the crime against God and men.

There are many writings in which theologians and philosophers of different denominations elaborate their personal visions of the Beginning described in Genesis – the First Book of Moses. Philo of Alexandria, Origen along with other scholars of mythical theology of the Alexandrian school (the second century), Augustine of Hippo, and their followers employed Greek heathen philosophy, especially Plato’s doctrine, and Egyptian symbolism for interpretation of the Holy Scriptures. In particular,

–– Aristobulus (Alexandrian Jewish exegete, 100 B.C.) asserts that Pythagoras, Plato, Socrates, Orpheus, Hesiod, Homer, and other Greek philosophers and poets derived their knowledge from the Books of Moses [Aristobulus ref. in: Mansfeld 71–72]. In fact, Pythagoras compiled his doctrine as the alloy of the Egyptian mythology, Babylonian astrology, Persian dualism, and Brahmanism [e.g., Sherrard 83–84; The Sunset Knowledge]. The Pythagoreanism provided the foundation for the different secret doctrines of the prominent philosophical schools sustained by the ruling groups of ancient societies in the Mediterranean states. The Pythagoras’ version of the Orphic teachings opened the door for the most inhumane concepts (starting with the notion of secrecy of the knowledge of the initiated) of Plato and his followers: in general, Plato re–told the Orphic doctrines. All secret doctrines, which have their source in the Pythagoreanism, demonstrate the common trait: they must be strictly guarded from the majority of population. Through Philo of Alexandria and his followers, these doctrines shaped the Neo–Platonism of Plotinus and Porphyry (the second–third centuries) and infiltrated works of the Western theologians. The synthesis of Greek pagan theological concepts, modified by Philo Judaism, and the ancient secret doctrines originated the philosophical–theological system, which unified plenty of sects, doctrines, and concepts under the name of Gnosticism. Gnosticism penetrated doctrines of the philosophizing theologians, including Origen, and originated many heresies, which might be recognized with the distinctive mark – the prohibition to make knowledge available for all population

––- Origen (185–254; officially condemned as the heretic in 553 by the Second Council of Constantinople – Decrees of the Ecumenical Councils 119) asserted that the truth revealed to the Hebrew Prophets is the same truth described and discussed by Plato [Greer 6; van Winden 284] 

–– Augustine of Hippo (354–430, the author of 1/ Compelle Intrare  – doctrine of the coercion in the name of love and the wise judge concept, which became the foundation for the Inquisition, and 2/ Filioque, which became the foundation for the papal claim on supremacy over the Christendom and one of the main reasons of the Great Schism) asserts that Plato could learn teaching of the Hebrew Prophets during his journey to Egypt and the Mediterranean [Augustine VIII, XI  3:51–55]. After reading Augustine’s The Confessions (books VII, XI), Prosper Alfaric inferred that Augustine converted not in Christianity: he converted “from Manichaeism to Platonism” [Prosper Alfaric ref. and qtd. in: Sinnige 91].

Contrary to Origen and to Augustine, Theodoret (a bishop of Cyrrhus, Syria, 393–460) argues that the Greek philosophers have very little in common with the truth of the Scriptures: they follow “the paths of falsehood” [Theodoret ref. and qtd. in: Mansfield and Runia 272, 276]; his work Therapy for Greek Diseases or Recognition of the Truth of the Gospel from Hellenic Philosophy  is one of the first serious attempts to purify the Christian Apostolic theology from contamination by the heathenism through the wide application of heathen philosophy.

The theologians who accepted Greek heathen philosophy (with its main tools – philosophizing and symbolism) as the foundation for their assumptions finished as heretics: instead of knowledge of truth and good, they brought forth evil and confusion. For instance, the negative influence of the writings of Origen (A.D. 185–254) on the theologians reached such a degree that in an attempt to prevent spread of the practice of misinterpretation and falsification of the Holy Scriptures, three Ecumenical Councils –– the Second of Constantinople (553), the Fourth of Constantinople (869–870), and the Second of Nicea (787) ––  had to denounce Origen’s works as “the mythical speculations,” “heretical” and “useless” knowledge. Eventually, postmortem, Origen was excommunicated as heretic [Decrees of the Ecumenical Councils 119, 135, 161]. However, after Philo of Alexandria, Origen, and Augustine, symbolism flooded works of the Western theologians and became the foundation for religious, philosophical, and scientific thinking on which the Western civilization is built*5*.

Probably, at the time of creation, human beings indeed were different; probably, the initial closeness to God and presence before Him denote the direct access to the divine energy, from which the soul of man was created and which sustains all God’s creations. Probably, the original nakedness and the garments of skin received before expulsion from the Paradise signify transformation of man into the creature of perceivable visible flesh sustained by blood in the same fashion as all creatures, which the waters and the earth brought forth according to the Word of God. Many things might be hidden behind the scarce description; however, at least two truths are evident:

1/ only deprivation of the presence of God made possible man’s enslaving to evil and sin, the consequent loss of wisdom, and ultimately, physical death

2/ re–creation of the fallen human nature to its original divine perfection became possible only through the Word–God, Who came into this world as the Son of God and the Son of man, and Who by His absolute obedience and fulfillment of the will of God the Father made possible reconciliation of man to God {John 1:1:1–4, 9–14; 14:6; 1 John 1:1–3; 2:1–2; 4:9–10, 14–16}.

These truths make at least one thing absolutely certain: neither heathen philosophy nor symbolism of any kind would ever suggest the truth in any matters concerning human mind and body, because

        a/ the heathen philosophy justifies slavery and proclaims similarity, and even superiority of animal nature over human nature

        b/ the foundation of the heathenism is slavery of the worst kind, because man is deprived of his similarity to the Creator’s image and likeness and is subdued to the evil imagination that recognizes the “absolute divine animal” as the main deity.

        Both pillars of the heathenism – slavery and denigration of the human nature – disclose the time, place, and source of its origin {e.g., in: Genesis 4:3–24, 6:3–5; Exodus 20:2–4; Deuteronomy 4:15–19; 12:29–31}: it could come to existence only


because of the original sin

in humiliated, envious, angry, and rebellious imagination

after the mind deprived of the presence of God has cognized evil

after those, who rejected God, learned to blame God for suffering
that came as the result of their own deeds, and then,
extended hatred to God onto all creations of God

after those who unlearned to see the image of God within the others,
began to kill and to deprive the others of life–sustaining resources
for the sake of own survival and own comfort

when, in the despair of deprivation of God,
men began to cast the graven images, because men cannot live without God

If men have no knowledge of true God,
they fill the empty soul with dreams
and chase the phantoms, which lead them to the ruin.


In general, the heathenism defines the special condition of human minds that are hungry for the true knowledge of God and, being deceived by the false prophets, fill themselves with dreams instead of the actuality: as the prophet has foreseen, they are in the city under distress of famine, for their priests and prophets have gone to the lands they knew not {Jeremiah 14:18}.

In the temporal perspective, the heathenism is the accelerated disintegration of mind and decay of the intellect:


the heathenism starts with human imagination

the heathenism is fed by human blood

the heathenism progresses through the destruction of men and their creations.


The point of no return, or the point at which the mind becomes unable to stop own degeneration and to turn to God, is deification of the idea or the establishment produced by men. For example, 

        –– the pre–Platonic philosophers constructed theological doctrines, which downgraded the concept of invisible uncognizable God to the level of visible celestial objects, forces of nature, and the Universe; still their doctrines preserved some remnants of primordial knowledge and the ideals of humanity

        –– the Plato’s doctrine became the next stage: it introduced the concept of “divine philosopher” and prepared the ground for deification of figments of imagination embodied into the men’s establishments. With deification of the consummated philosopher, it instituted the “perfect community” with the Nocturnal Council as the means to control the ordinary people’s beliefs and the manner of life. Although the Plato’s utopia propagated the perverted “ideals” of the inhumane “perfect community” with the class of guardians deprived of all human attachments and the Nocturnal Council – precursor of the Inquisition, the Plato’s followers continued to deceive themselves and their audience with the theoretical speculations concerning the good and the ideals of humanity

–– the Aristotle’s doctrine deified the matter, perverted the concept of morality by association of the virtues with physical pain or pleasure, and induced the worship to the establishments of men; it asserted slavery as the universal pattern and natural order of the society/state, declared divine origin of the state, and became the foundation for political theology and for ideologies of the totalitarian states.

The results of application of Greek heathen theology and philosophy reveal the danger of the heathenism. The history of mankind became the list of vanished civilizations, states, societies, and religions, which started up with the unreal worlds of heathen philosophy. Each of them, beginning with the empire of Alexander of Macedonia and concluding with the majority of the totalitarian (e.g., communist and fascist) states of the twentieth century, had disappeared after causing death and suffering of countless human beings. The history confirms warnings of the Hebrew Prophets: idolatry pollutes the earth and begets the curse, which strikes idol–worshippers with disgrace, madness, premature death, and destruction {Jeremiah 3:9; Deuteronomy 11:26–28, 28:1–68, 30:15–20}.

In fact, the idolatrous minds wipe themselves out from the reality of the God’s world and ruin own creations, because they had perverted their nature and became incompatible with the image of God, thus, with the created by God world.  It is the constant never–ending process: testing of the loyalty to God, and then, either a leap to the higher level of cognition and development–optimization or the collapse into idolatry and destruction.

However, true knowledge of God never left the Earth, and it cannot be otherwise, because only by the knowledge of God the world lives {John 17:3}. The first mention of the carriers of this knowledge is in Genesis. Before the first covenant with God, when Abraham defeated those who enslaved Lot the son of his brother, Melchizedec, the priest of the most high God and king of Salem, blessed Abraham and gave him bread and wine {Genesis 14:10–20}. Then, it is revealed that the Word–God, Lord Jesus Christ is the eternal High Priest according to the order of Melchizedec {Psalm 109(110); Hebrews 5:5–6, 10; 6:20; 7:1–22}.  The purpose of human mind is to find this knowledge (in fact, to re–call or to re–discover it, because this knowledge is the essence and life of the human heart–soul–mind), to perceive–absorb it by heart as the dying of thirst and hunger man consumes life–saving water and life–giving bread, to accept–recognize it as the very own – as the flesh and blood of own mind, to make it the way of own existence, and with this knowledge, to be born into the life everlasting {Deuteronomy 8:5; 30:10–20; John 1:4, 10–13; 3:3–7; 4:13–14; 6:47–58; 17:3}.

The Holy Scriptures include the promises of God:

1/ the eventual defeat of the arch–enemy – the murderer from the beginning and father of lies

that originated the false knowledge or the heathenism

2/ the eventual reconciliation with God–Creator

3/ homecoming of man.

The Old Testament’s prophets predicted that those who have cognized the full measure of the ultimate darkness–emptiness–hunger of the soul would be granted salvation and everlasting life coming through the Word–God. The New Testament promises that the battle with the ancient beast/arch–evil will come to the completion, new world without evil will welcome long–suffering men, and the death, suffering, and affliction will be no more.  Firstly, man who already cognized slavery and death, has to learn how to overcome the attributes or properties of evil, such as, for instance, as deprivation of life–sustaining resources and necessities of a body/matter. God’s promise to rain bread from heaven (manna) became one of the first signs of salvation. This promise was given to the people who were freed from slavery in Egypt, yet who in their hunger dreamed of their slavery past when they sat near the pots with flesh and ate bread to satiety. These people were told that man must live by every word which proceeds from God, not by the bread alone*6*. The summary of mankind’s history might be found in the Books of Prophets and in Psalms: the hungry and thirsty people wandered in the desert of loneliness and despair; their soul fainted in them, yet, God in His mercy filled the empty soul and satisfied the hungry with the good. They were in the bondage of darkness and in the shadow of death, and God saved them; He sent His Word and healed them, and saved them from their destruction*7* {Psalm 106(107); John 8:44; Revelation 20:1–2, 10, 14; 21:1–5; 22:1–6}.

And I think that the contemporary medicine came with definitions of many deadly diseases that kill a human body and even learned to facilitate conditions of some. Yet, who in the world is capable of discerning the deadliest plague of the mind – the attachment to the dream worlds of the false religions and ideologies of death, which are responsible for the enormous scales of destruction and human suffering? The bondage of darkness and the shadow of death {Psalm 106(107):10–11} refer to the slavery of the mind, which is confined in the dead worlds of the heathenism – the false knowledge compiled by ignorant and evil imagination. Only the mind deprived of knowledge of God is able to fall into idol–worship that is to accept the heathenism.

Then, if the Word–God does not dwell in the heart–soul–mind, who would ever be able to conquer the arch–beast of heathenism and reach happiness and prosperity inseparable from wisdom, which comes with the true knowledge of God given in the New Testament?




*1*  Pain (physical or spiritual) is a symptom of deviation from the natural harmony; pain is a sign of disease or disorder. An ability to experience pain became the first sign of perversion of the nature, which resulted from violation of the will of God – the Law. The consequences of the violation of the Law of God and broken covenant with God triggered off the “curse” that is perversion of the nature of all creations, which was created good, therefore, incorruptible and inaccessible for evil. Two greatest evils are among things that compose the “curse,” which fell upon the earth because of man {Genesis 3:17–18; 4:10–12}:

– human beings lost ability to perceive the energy that sustains the eternal existence

– the entire world, which man was made to dominate and cherish, was doomed to cognize evil – insufficiency, pain, suffering, and death along with man, because man is its head, or “crown of creation.”


*2* “Philosophizing in the temples” is the set of techniques, which stimulate imagination, and rules of creation of the figments of imagination, which would become articles of faith, the features of deities, hierarchies of gods, definitions of the connections of human and deities, and all other matters that define the realms of heathen theology, philosophy, facilitate control of the mass population, establish rules of worship to deities, the responsibilities before the rulers – the earthly embodiments of gods, sustain the social,  political, and religious establishments, and so on.


*3* The contemporary continuation of the ancient beast–worship might be diagnosed, for instance, in transhumanism and in the logic of the contemporary darwinism– and atheism–driven ethics–free scientists and researchers. The followers of transhumanism are busy designing improvement of the human nature and manufacturing of supermen – they attempt to chain man to their understanding of perfection and to “lift man up” to the new creature with abilities, which would overcome both – human and animal – natures. The darwinism/atheism–driven scientists in their hatred to God and His creations, firstly, to man, downgrade man and throw the human nature down, at the level of animals. In fact, they are in the state of secret, yet constant, war with the remnants of the human reason. This war can be easily identified through their ferocious fighting against any positive mention of God in media, schools, research institutions, government, political, and social structures. All knowledge–creating establishments are penetrated with propaganda of the basic heathen assumption that man does not differ from animal, moreover, in some matters, human is inferior to the beasts. This propaganda allows increasing negation of the traditional human values: cynicism, corruption, and perversion supplanted mercy, humanism, virtues and human dignity within all societies, which in the recent Past tolerated Christian teachings.

        Atheism, assumption of similarity of human and animal nature, and eradication of the very meaning of human dignity make possible to spend enormous funds on non–human experiments on the humans and animals, including those which intervene with the natural reproduction of humans and animals (e.g., “creation” of chimeras – human–animal embryos). Having been unable to cure the lethal human diseases (these diseases might be the means of self–annihilation with which the nature prevents further abnormal mutations of immune system}, the darwinism/atheism–driven scientists downgrade man at the level of rodents and monkeys, on which they develop their “medicine” and vaccines.

        However, the simple truth is that the rodent–monkey–based medicine and vaccines are not effective for human beings (e.g., all the costly efforts and their results – drugs and medical techniques are neither able to find the real causes or effective treatment of cancer of all kinds, tuberculosis, poliomyelitis, AIDS, allergies and other immune disorders, mental illnesses and disorders, as well as many other plagues) and their long–term consequences for the human nature are not known. Moreover, the monstrous ignorance of “saviors of mankind” and its fruits, for instance, such as poisonous drugs, trigger the next circle of abnormal mutations, thus, increase the overall suffering, spread mental and physical perversion, and eventually, might culminate in annihilation of mankind. Indeed, as of today, the meaning of humaneness is already forgotten.

        The recent Past discloses the potential of unleashed ethics–free “scientific” imagination. For instance, the scientists at the service of Nazis accepted the notion of racial inferiority of non–German nations; consequently, they assumed that human beings, who belong to the “inferior nations,” are not complete human beings, that they are “underhumans” not different from animals. Consequently, if man constructed slaughterhouses for animals and if “underhumans” do not differ from animals, why unwanted “underhumans” – in the similar fashion, as their equals (animals)

–– cannot be “processed” with a particular effective device, e.g., such as a concentration camp?

–– the ashes from the ovens of such a camp cannot be used as a fertilizer for the German soil?

–– why the “underhumans” in the concentration camps cannot be used as the laboratory animals?

Those who learn the unbiased history of the totalitarian sates of the twentieth century know how the ethics–free sciences answer these questions.


*4*  The consequences of figments of heathen imagination might be comprehended if to recall that in the twentieth century, a notion of a philosopher as the dreamer who “dreams extraordinary things” and the modernized heathen cult of philosophizing Dionysus (to whom Heraclites refers as to “the god of death”) became the foundation for Nietzsche’s philosophical doctrine [Heraclites qtd. in: Bevan 140; Nietzsche §292, §295 144, 146]; then, the Nietzsche’s doctrine became the part of the Nazi ideology.


*5*  To the contrary, the contemporary papal theologians advise to re–read Plato, Origen, Augustine, Aquinas, etc., because they continue to consider philosophy as “the intellectual home for the Catholics” and as the means of the progress of the papal church. Some of them still comprehend theology in the Aquinas’ style, as “a speculative, theoretical science”; the others follow Duns Scotus and use theology as a practical science conducted with the means of Aristotelian philosophy. Johann Sebastian von Drey (1777–1853, Germany) envisions the task of theology as “construction of religious faith through knowledge”; he admits the Schelling’s definition of theology as “the highest synthesis of philosophical and historical knowledge” [Dulles 128, 130; Pannenberg 232; Schelling qtd. in: Himes xxii; von Drey #45 19; italic in the original].

        The following example illustrates the “achievements” of the philosophizing theologians: contemporary papal theologian and monk Odo Brooke (1919–1971) declares that the works of Marcel and Jung assist in more profound understanding of the Christian doctrine of salvation, and a theologian must be “a metaphysician” [Brooke 226, 229].

        The position of Carl Gustav Jung (1875–1961) toward Christianity, therefore the value of his explanations of the Christian dogma for a Christian, might be inferred from his assertions:

a/  the “collision” of Pythagoreanism with Alexandrian theological thought of the second century B.C. and with the Old Testament resulted in “what one can call the beginning of Christianity as a world religion” 

b/  it is a “Christian belief”  that the human nature is “intrinsically evil” [Jung 136, 196].

These two assertions reveal the actual basic of the Jung’s speculations – the misconception and ignorance in the matters of Christian teachings. Christianity has nothing in common with the Pythagoreanism, as well as with mythical theology of the Alexandrian school. Furthermore, the human nature as any creation of God is good {Genesis 1:31}; that what human beings do with their nature – it is another issue.

        If the belief is the Christian belief, it does not contradict the Scriptures. Hence, it looks like a puzzle, why for understanding of the central concept of the Christian dogma, a learned papal theologian–monk might need assistance of the writings, which misinterpret Christianity, when everything had been told by God Himself and was written down by His Apostles?

        The referred above opinion of Odo Brooke reveals the main reason of incompatibility of Catholicism and Orthodox Christianity: the different comprehension of the inter–relation between theology and philosophy. The attitude toward philosophy determines the difference between two irreconcilable types of the theological doctrines, concepts, and systems of religious beliefs, which underlie two incompatible logical realities – Christianity and Catholicism:

        –– Christianity rejects philosophy as the means to create or interpret the revelations of God; Christian teachings is the revelation of God; therefore, Christian theology operates at the highest levels of complexity accessible to the human mind; it sustains life of human soul–heart–mind and leads the mind through the world of the matter where the love and knowledge of God should become thoughts, words, and actions of men; it employs philosophy at the lowest levels of the world of the matter, as the practical working tool, as the means to embody the love and knowledge of God into the practice, into the actions of men

        –– Catholicism depends on philosophy as the source of theological knowledge. The philosophizing mind


– starts within the world of the matter

– although it is fed with the images of the matter and has no other knowledge besides the knowledge of the matter,
it attempts to ascend to the realm of God

– applies the logic, laws, and knowledge of the dissipating temporal realities of the material Universe
toward God and His eternal realm that is uncognizable for the mind that exists within the world of the matter

– employs philosophy as the means to create knowledge about God –
that is an irrational goal: philosophy is the product of logic, thus, it cannot operate
at the levels of complexity, which exceed the level of human reasoning.


In summary, the philosophizing mind comprehends philosophy as the “logical faith” [Edman 311]; by application of logic, it creates dream worlds filled with phantasms, empty speculations, and false knowledge and calls the mixture “theology” or “the knowledge of God.” Therefore, the essence of the incompatibility of the Christian dogma preserved by Greek Orthodox Christian Church  with Catholicism – political theology, which is the official doctrine of the papal church of Rome, is in the answer to the question “what is source of the knowledge of God –


the revelations of God


philosophy – the speculations, which reflect the imaginary–artificial–dream worlds

created by the human reasoning, logic, and imagination?”


        Greek heathen philosophy formed the foundation for the majority of the Western schools of theological and philosophical thought. The unrestricted symbolic imagination resulting in misinterpretation of the sacred truths and substitution of dreams for the actuality became the distinctive feature, which allows instant recognition of the heathen foundation. The Aquinas’ doctrine, referred as “neo-Aristotelian system” [Holmes 7], or as “Christian Aristotelianism” [McKeon 149], became the official theological doctrine of the papal church of Rome. The contemporary Catholic theologians postulate:


a/ Augustine and Thomas Aquinas produced the “new metaphysics” out of the “Greek materials,” and opened the possibility “to ‘place’ God philosophically.”


b/ following their (Augustine and Thomas Aquinas) example, the contemporary theologians must become philosophers and apprehend the Gospel through the deepened understanding of the world and man [Fairweather 368-369, 375]


c/ theology and philosophy became “largely identical in that theology is essentially metaphysics” [F.R. Tennant qtd. in: Fairweather 364].



        Even in the twentieth century, the papal hierarchy did not change evaluation of the Aquinas’ doctrine: according to Cardinal Léger, Aquinas “wonderfully expressed the Christian faith using the categories of Aristotle” and renewed theology with the “boldness,” which Catholicism needs today [Léger 23]. Another theological finding of Cardinal Léger portrays faith as “social” phenomenon, not only “ineffable response” to God [Léger 23] that is logical: if the Aristotle’s doctrine, which introduced ideals of bee–hive and herd as the proper way of existence for men–social animals–property of the community, becomes the source of the faith, logically the faith becomes social or the common attribute/property of the whole establishment that also logically transforms the ideals of the herd into the articles of faith.



*6*  Eventually, the chosen people learned the lesson until such a degree that some of their descendents have paid by own life for the adherence to the Laws of Moses, even to those norms, which define the actions and the rules of the outer, manifested behavior {for instance, do not eat pork, do not participate in rituals of idol–worship, do not wear the clothing, which the gentiles wear during their feasts and rituals  – Exodus 16:2–4; Deuteronomy 8:3; 1 Maccabees 1:62–63; 2 Maccabees 6:1–11, 18–28}.


*7* In the Septuagint, this destruction is defined as  διαφθορων  – this compound word embraces the totality of physical, moral, and religious ruin.





Aristotle. "The Oeconomica.”.The Metaphysics. v.2. With an English Translation by G. Cyril Armstrong. Cambridge, Massachusetts: Harvard University Press; London: William Heinemann, 1935. 321–424. 2 vols.


Augustine (Augustinus, Aurelius, Bishop of Hippo, Saint). The City of God Against the Pagans. v. 3. With an English translation by David S. Wiesen. The Loeb Classical Library. London: William Heinemann; Cambridge, Massachusetts: Harvard University Press, 1960–1968. 7 vols.


Barnes, Jonathan. Logic and Imperial Stoa. Leiden, New York, Köln: Brill, 1997.


Bevan, Edwyn Robert. Sibyls and Seers: A Survey of Some Ancient Theories of Revelation and Inspiration. Norwood, Philadelphia: Norwood Editions, 1977.


Brooke, Odo. Studies in Monastic Theology. Cistercian Studies Series: Number 37. Kalamazoo, Michigan:  Cistercian Publications, 1980.


Chaeremon, Egyptian Priest and Stoic Philosopher: The Fragments. Collected and translated with explanatory Notes by Pieter Willem van der Horst. Leiden, The Netherlands: E.J. Brill, 1984.


Decrees of the Ecumenical Councils. Ed. Norman P. Tanner. London and Washington, DC: Sheed & Ward, Georgetown University Press, 1990.


von Drey, Johann Sebastian. Brief Introduction to the Study of Theology: With Reference to the Scientific Standpoint and the Catholic System. Trans. with an Introduction and Annotation by Michael J. Himes. Notre Dame, Indiana:  University of Notre Dame Press, 1994.


Dulles, Avery Robert. The Craft of Theology:  From Symbol to System. New York:  Crossroad, 1995.


Edelstein, Ludwig. Plato’s Seventh Letter. Plilosophia Antiqua: A Series of Monographs on Ancient Philosophy, v. XIV. Leiden: E.J. Brill, 1966.


Edman, Irwin. Four Ways of Philosophy. New York: Henry Holt and Company, 1937.


Epictetus. "Discourses I.vii." Logic and Imperial Stoa by Jonathan Barnes. Leiden, New York, Köln: Brill, 1997. 129–146.


Epictetus. Enchiridion. Trans. George Long. Mineola, New York: Dover, 2004.


Fairweather, Eugene. "Some Philosophical Contributions to Theological Renewal." Renewal of Religious Thought:  Proceedings of the Congress in the Theology of the Renewal of the Church. Centenary of Canada, 1867–1967. v. 1. Ed. L.K. Shook. Introduction by Paul–Émile Cardinal Leger. 2 vols. Montreal:  Palm Publishers, 1968. 356–375.


Gilbert, Adrian G. Magi: The Quest for a Secret Tradition. London: Bloomsbury, 1997.


Graves, Robert. The Greek Myths. v.1. 1955. Harmondsworth, Middlesex, England: Penguin Books, 1986. 2 vols.


Greer, Rowan A. "Introduction." An Exhortation to Martyrdom, Prayer and Selected Works by Origen. New York: Paulist Press, 1979. 1–37.


Hall, Manly P. Lectures on Ancient Philosophy: Companion to The Secret Teachings of All Ages. New York: Jeremy P. Tarcher/Penguin, 2005.


Himes, Michael J. "Introduction." Brief Introduction to the Study of Theology: With Reference to the Scientific Standpoint and the Catholic System by Johann Sebastian von Drey. Trans. with an Introduction and Annotation by Michael J. Himes. Notre Dame, Indiana:  University of Notre Dame Press, 1994. ix–xxvi.


Holmes, Arthur F. Christianity and Philosophy. Chicago:  Inter–Varsity Press, 1963.


Homer. The Iliad. Trans. Robert Fitzgerald. Introduction by Andrew Ford. New York: Farrar, Straus and Giroux, 2004.


Homer. The Odyssey. Trans. George Herbert Palmer. 1912. Mineola, New York: Dover, 1999.


Jung, Carl Gustav. The Essential Jung. Selected and Introduced by Anthony Storr. New York: MJF Books, 1983.


Léger, Paul–Émile (Cardinal Léger). "Introduction." Renewal of Religious Thought:  Proceedings of the Congress in the Theology of the Renewal of the Church. Centenary of Canada, 1867–1967. v. 1. Ed. L.K. Shook. Introduction by Paul–Émile Cardinal Léger. 2 vols. Montreal:  Palm Publishers, 1968. 19–33.


Mansfeld (Mansfield), Jaap. "Philosophy in the Service of Scripture: Philo’s Exegetical Strategies." The Question of “Eclecticism”: Studies in Later Greek Philosophy. Eds. John M. Dillon and A.A. Long. Berkeley and Los Angeles, California: University of California Press, 1988. 70–102.


Mansfield, Jaap, and David T. Runia. Aëtiana: The Method and Intellectual Context of a Doxographer. Volume One: The Sources. A Series of Studies on Ancient Philosophy, v. 73. Leiden, New York, Köln:  E. J. Brill, 1997.


McKeon, Richard. "Introductory Notes." Selections from Medieval Philosophers. Part II:  Roger Bacon to William of Ockham. Ed. and trans. Richard McKeon. New York, Chicago, Boston:  Charles Scribner’s Sons, 1930. IX–XVIII, 3–6, 111–117, 149–158, 235–239, 303–312, 351–359.


Nietzsche, Friedrich. Beyond Good and Evil: Prelude to a Philosophy of the Future. Trans. Helen Zimmern. Edinburgh & London: T.N. Foulis, 1909–1913. Dover Thrift Editions. Mineola, N.Y.: Dover, 1997.


Pannenberg, Wolfhart. Theology and the Philosophy of Science. Trans. Francis McDonagh. Philadelphia:  Westminster Press, 1976.


Plato. “Letters.” The Collected Dialogues of Plato Including The Letters. Eds. Edith Hamilton and Huntington Cairns. Bollingen Series LXXI. Princeton, New Jersey: Princeton University Press, 1989. 1560–1606.


Plato. Timaeus and Critias. Trans. with an Introduction and an Appendix on Atlantis by Desmond Lee. New York: Penguin Books, 1977.


Savitsky, Alice A. The Invincible Empire. Washington, DC: AEHESIA Services, 2003.


Sherrard, Philip. The Wound of Greece: Studies in Neo–Hellenism. London, U.K.: Rex Collings, and Athens, Greece: Anglo–Hellenic, 1978


Shipley, Graham. The Greek World after Alexander: 323–30 BC. London and New York: Routledge, 2000.


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The Sunset Knowledge: The Sacred Doctrines of Babylon, Egypt, and India. St. Petersburg, 1837. (Russian)


van Winden, J.C.M. Archè: A Collection of Patristic Studies. Ed. J. Den Boeft and D. T. Runia. Supplements to Vigiliae Christianae v. XLI. Leiden, New York, Köln: Brill, 1997.



16. Sunday, October 24, 2010

  Deprivation of Knowledge

…I openly spoke to the world.

..and I spoke nothing in secret…

{John 18:20}


God answered to those who assumed that they have power over Him and those who sought to kill Him because they were unable to have His Word within them: “I openly spoke to the world. I always taught in the synagogue and in the Temple, where always the Jews come together, and I spoke nothing in secret” {John 8:37; 18:20}.

The Gospels convey also

– the warning: in His day, the Lord will come openly; the second coming of the Lord will not be in the desert nor in hidden place – it will be similar to lightening, which comes forth from the east and shines as far as the west {Matthew 24:23–27}

– the order to the Apostles: going into the all world, preach the Gospels to all the creation, teach all nations to observe all whatever Lord God Jesus Christ commanded {Mark 16:15; Matthew 28:18–20}.

God speaks openly with the entire world, and only own heart of man decides – to hear or to hear not the voice of Creator, to seek or to seek not wisdom and knowledge. God enlightens the mind and His Word is the light of the world. The highest wisdom is available free to all who seek knowledge and love of God. The mind, which loves God, lives by the His Word, and observes His commandments, obtains the ultimate freedom – freedom from sin and the highest authority to be a child of God. Only children of God will cross the threshold between death and life and enter the eternity in which God dwells with His creations {Psalms 17:29; 118:10–12, 18, 44–45, 93, 174–176; 144:18; Proverbs 2:1–11; John 1:4, 9–13; 5:24–29; 8:31–36; 9:39; 10:26–30; 12:46; 14:23; 1 John 3:1–3; 4:12, 16; 1 Corinthians 6:9–12; Revelation 21:1–8; 22:14–15}. The openness and freedom always are the evidence of truth and companions of the wisdom.

At the beginning of times, when the children of Cain, who was cursed for murder of his brother, began to populate the cursed world under the shadow of death {Genesis 3:17; 4:8–24}, the interesting phenomenon appeared: longing for secrecy. In their misery of ignorance and inability to find the truth, people began to chase secrecy; they strived to protect the bits and pieces of knowledge they created, gathered, or have stolen from the others. They began to organize secret societies, compose secret doctrines and create religions, which promise the completeness of knowledge to the initiated elite and completeness of ignorance for all the others.

With development of the institutions of repression, availability and contents of knowledge became the main subject of manipulation by the mind of subjects, subordinates, slaves, and all those confined within the establishments ruled by kings, party leaders and other idols defying true God. The main attacks always were and are directed against the true knowledge, and especially, against the Word–God.

For instance, in 1229, the Inquisition in Toulouse announced prohibition of the Bible: the Bible became the forbidden book for the Catholic laity. Many centuries the Christian teachings remained unavailable for the vast majority of the European population that could not read the Holy Scriptures in Hebrew, Greek, or Latin, while translation of the Bible into the native languages was forbidden. In 1536, William Tyndale was burned at the stake for translation of the Bible into English [Grun 168; Trager 108, 174, 179; Baybrook 603; The Bible. “Preface.” iii]. During many centuries, the knowledge of the original word of God was forbidden for the vast majority of the Catholics who had to be fed with the images produced by the papal theologians – “guardians” of their souls, and accept as the divine truth any assertion, which the papal hierarchy considered beneficial.

The official reason why the words of God, in violation of the commandment of God, became forbidden for the Catholic laity was prevention of heresies. In fact, the Inquisition itself is the greatest heresy defying teachings of Lord God Jesus Christ – the teachings of Love and Life: the Inquisition tortured men and women and sent them to be burned at the stake. The Inquisition’s crimes against humanity were committed according to the orders and on behalf of the pope, prefect of the Inquisition.

With time, the sphere of forbidden knowledge continued to grow. The Inquisition in Spain established comprehensive control over the books. It began in 1319, with the books in Hebrew, which the Inquisition confiscated when it searched houses of the Jews in Toulouse. Then, in Granada, Cardinal Ximenez, who forced conversion of the Moors, had burned over a million volumes [Rule 39; Burman 197]. Then, prohibition of the “heretical” literature became the official practice: for the possession or attempt to import “heretical” books, the book–lovers received the penalty of death. Since 1540, the Inquisition systematically publishes the Index of the prohibited books, which are forbidden for the Catholics.

In the twentieth century, according to Cardinal Merry del Val, Secretary of the Supreme Holy Congregation of the Holy Office (1929), the Inquisition continues the censorship as “the duty and consequently the sacrosanct right to prevent error and corruption.” Besides, the Cardinal advises that the prohibition of books must not be called a “violation of liberty” [Cardinal Merry del Val ref. qtd. in: Burman 209–212]. The Inquisition received new name: in 1965, it was “The Sacred Congregation for the Doctrine of Faith” (in the sixteenth century, “the Holy Office” became the alternative title). The contemporary Inquisition with “wise and generous use of its authority” still performs its duty without any “breach of continuity” or “change in the teaching of the Church” [Maycock 263–264]. Perhaps it means that the purposes, principles, and functions are the same; only the appearance and methods have been changed, because the stake and torture disappeared (at least apparently) from the contemporary legal practices within the European countries. Its contemporary activities, as much as it is open to the public, are concentrated on the censorship and prohibition the books, which can cause detriment to the papacy: still, today, the Catholics are not allowed to read the books forbidden by the Inquisition.

Restriction of access to the information and knowledge became one of the main methods of religious, political, and social stabilization: repressive political establishments adopted the practices of the papal church. For instance, in the twentieth century, the bolshevist/communist party repeated the Inquisition’s decision: in post–1917 Russia, the Bible also was forbidden – bolshevist commissars burned and blown Christian temples along with sacred books. The Nazis adopted the methods of the Spanish Inquisition (along with the idea of “racial purity” promoted by Spanish “nobility”): they became famous for the pyres, on which the books were burnt. Today, the Bible remains forbidden book in the countries, which deprive the people of basic human rights and freedoms. In addition, although the Apostle warned that the Christians do not temper the words of God, the contemporary heretics assume the right to edit texts of the Holy Scriptures according to their understanding of morals and virtues and according to their political purposes.

And I think of the difference between perception of those who believe in God and those who defy Him. What makes one mind to comprehend the knowledge of truth, which is given to all and which is salvation for all, and what makes another mind to believe that is has the right to hunt the others and to deprive them of knowledge?

 Patterns of knowledge creation are defined by the culture, education, social, political, and religious establishments. Therefore, there are no secrets and mysteries for those who know the essence – purposes, potency, methods – of the social–political–religious system within which the human mind was taught and trained.

For instance, the laws of destruction, which control systems at the stage of irreversible disintegration, define the methods of destruction and specifics of collapse. Although combination of methods (war, revolution, military coup, etc. – the more empires the more scenarios of disintegration) might be different, the sets of methods are similar. Consequently, only deprivation of knowledge of truth secures ignorance and inability to see the Future as the consequences of decisions in politics, economics, and social affairs. Consequently, one of the most successful methods of destruction is manipulation with knowledge of truth. The disintegration of the contemporary Western civilization – decline of morality, epidemic of violence, crimes, suicides, corruption widely spread in all circles of the societies, deceit, fraud, immorality, all other social and political evils – illustrates the consequences of deprivation of the knowledge of truth – the knowledge of the words of God.




The Bible. “Preface.” iii. The Bible. New York:  American Bible Society, 1970.


Baybrook, Gar.  Heresies of the Christian Church.  Payson, Arizona:  Leaves of Autumn Books, 1998.


Burman, Edward. The Inquisition: The Hammer of Heresy. Wellingborough, Northamptonshire, England:  Aquarian Press, 1984.


Grun, Bernard. The Timetables of History:  a Horizontal Linkage of Peoples and Events. Based on Werner Stein's KULTURFAHRPLAN. 3rd revised ed. New York:  Simon & Schuster and Touchstone, 1991.


Maycock, Alan L.  The Inquisition from Its Establishment to the Great Schism:  An Introductory Study. With an Introduction by Ronald Knox. New York and Evanston:  Harper & Row, 1969.


Rule, William H. The Brand of Dominic, or Inquisition at Rome “Supreme and Universal.”  New York:  Carlton & Phillips, 1853.


Trager, James. The People’s Chronology:  A Year–by–Year Record of Human Events from Prehistory to the Present. Rev. ed. A Henry Holt Reference Book. New York:  Henry Holt, 1992.




17. Sunday, October 31, 2010

 The Place of Knowledge


…But whence has wisdom been discovered? And what is the place of knowledge?

A mortal has not known its way, neither indeed it has been discovered among men...

{Job 28:12–13}


Job the Righteous did not discover wisdom in the realm, which accommodates physical existence of man. There is no wisdom in the depth, in the sea, in the sky; it cannot be acquired for the price of pure gold and precious stones; although destruction and death have heard of it, it cannot be found among men. Job observes: godliness, or the fear of God – Θεοσεβεια, is the wisdom – σοφια, and to abstain from evil is knowledge – επιστημη {Job 28:12–28}.

The inference: wisdom comes to those who live according to the commandments of God and dwells in the mind that rejected evil. The mind that rejected evil and lives by God, receives the knowledge of life; such a mind overcomes the limitations of the material world and finds the road to the eternity. From a particular point of view, knowledge is nothing more than a general definition of self–preservation/survival of man.

So, wisdom and knowledge are the immaterial conditions, states of existence, or dimensions, which the mind might or might not enter, and which cannot be accessed with usual means of the world of the matter, for instance, such as money. This inference immediately prompts some questions; for example,

–– What is the meaning and necessity of education and sciences if the most desired knowledge–wisdom leading to prosperity and immortality, has no place within the world of the matter, which Job defines with the words “among men”?

–– What is the meaning of knowledge, which Job evaluates as the most precious treasure, yet, which he did not find among men?

–– Where is the place of this wisdom–knowledge, and how this place can be found?

In general, the Book of Job elaborates the Moses’ warning given in the time of the Law revelation. According to the prophets sent by God to illuminate mankind, observance of the commandments of God is the main meaning of Θεοσεβεια – godliness.  Θεοσεβεια is a natural condition of man: the Law/Word of God is not hidden behind the sea, it is not in the sky, and it is not in the power of someone to bring it and to make it work for all the others; the Law/Word of God is within the heart of man to fulfill it. Only the choice of man {to observe the Law of God or to violate it –– Deuteronomy 29:10–29; 30:1–20} determines the human destiny – life in dignity according to the human nature or degeneration and ruin because of perversion of the human nature:


blessing or curse,

health and strength  or  abnormal mutation and incurable diseases of mind and body

wisdom or death of reason

freedom or slavery

prosperity or scarcity and poverty

abundance or insufficiency

life or death.


 Moses the Prophet and Job the Righteous both speak of the most exciting quest and the most comprehensive criterion of evaluation assessable by the mind:

–– If we want to find the place of knowledge within the world of man, we have to cognize and to observe the Law of God; then we become able to discover that our own mind is the fulfillment of the Law, or – as our Lord God and Savior tells – we find the kingdom of God within us {Luke 17:20–21}

–– If we want to comprehend the actual value of the events, phenomena, possessions, laws, cultures, ways of life, to infer their significance, and to foresee their consequences, we need to judge by the results: what they have brought to those who accomplished or created them; for instance, to determine, do their creators live in peace and prosperity, and if not, what is the actual meaning of their existence {Deuteronomy 7:11–15; 28:1–68; 30:8–20}:


insufficiencies of all kinds, degeneration and ultimately, death of reason


optimization and evolution as the unfolding and actualization of

the highest creative potential granted to the human mind by the Creator?


Many centuries after Job the Righteous, another man received from God unsurpassed knowledge: he has found the place of wisdom {Wisdom}: wisdom dwells with God. Wisdom is the breath of the power of God, the faithful reflection of His power, the image of His goodness, the omnipotent all–creating, all–penetrating, and all–sustaining Spirit. The place of wisdom – the most precious treasure, which the wise men value more than life – is with God, and God grants wisdom and knowledge to those who love Him and seek Him with all heart, soul, and mind. The living soul of man is the breath of God; it was created as the vessel for the breath of God, therefore, as the natural carrier of Wisdom within the world given into the dominion of man. Ultimately, the New Testament revealed the destiny of a human being: to be the temple of the Living God {Genesis 2:7; Deuteronomy 6:4–9, 13–17; Wisdom 6:15–20; 7:7–30; John 2:19–21; 14:23; 1 Corinthians 3:16–17; 2 Corinthians 6:16}. It means that Wisdom–Word–Spirit of God is our natural birthright, and the normal human nature is created to carry Wisdom–Word–Λογος, so the Wisdom would dwell with and within us, sustaining the abundant world of peace, happiness, and freedom.

And indeed, with Wisdom granted by God, the one receives knowledge of everything; he learns that by the means of Wisdom, he might obtain immortality, comfort, happiness, and fulfill the destiny of man {Wisdom 8:13–16}. As even Solomon admitted, the fear of God and the observance of His commandments is everything for man {Ecclesiastes 12:13}.

And I think that it is not possible to reconcile two kinds of vision: the vision of Moses, Job, Ecclesiastes, and other prophets of God with the vision of men who live by the perceivable world of the matter and whose perception of the world and ability of reasoning are based on the Aristotelian logic.

In the world of the perceivable, yet, dissipating mater, a human being is an Aristotelian social animal–property of political, social, and religious establishments, which transform human beings into the herd of beasts and which deal with the human herd in the same manner as beasts of prey deal with helpless animals. Within such establishments, human beasts live by instincts and obey the law that controls the dissipating matter – the law of death: they produce offspring according to own image and after own likeness of the beast, kill and consume flesh of the victims, and are killed/consumed by the stronger beasts. This world undergoes annihilation, because it has accepted knowledge of evil, therefore, death, as its foundation: its inhabitants apprehend and exterminate each other in accordance with the “laws” of “evolution” invented by von Hartmann–Nietzsche–Darwin–Freud–and others of a kind.

This world has substituted

– ideologies focused on
1/ the idols of earthly wealth
2/ death of many for the sake of the chosen few




– the knowledge of God.


The main “truth” of this world is in propaganda and deceit; its strength is in the power of coercion based on the weapons of mass destruction.

Within this world, in spite of vast increase of information and data, all sources of information are controlled to those who assume the right to decide the destiny of the others. As such, all sources of information and knowledge are vulnerable and exposed to the risk of change and modification; they are not suitable for the purposes with which they were assembled. As the result, the inhabitants of this world live in the darkness of reason doomed to wander from one fraud to another scheme of deception, from one false teacher to another liar, from one corrupted politician/demagogue to another propagandist/dictator, from one crime to another evil.

As the result, all the contemporary scientific, cultural, and other achievements are not able to increase the overall happiness and prosperity, as well as to eliminate any of those plagues, physical and mental diseases, threats, risks, conflicts, wars, other natural or man–made disasters with which mankind has to cope since the beginning of times. In this world, death without suffering is the greatest good and the act of mercy. Consequently, in the near future, euthanasia and assisted suicide of the aged and terminally ill and other methods of disposal of the worn out human masses by the “Dionysian state” foretold by Nietzsche will become the mandatory practices similar, for instance, to the contemporary practices of vaccination against flu.

Logically, it cannot be otherwise. With all the efforts, sacrifices, suffering, and expenses the contemporary materialist ethics–free sciences and the societies and states, which accommodate their existence and consume their “discoveries” and recommendations, are not able to find peace and prosperity: the knowledge of God is lost and the main commandments of God – love to God and love to each other – are discarded. However, without love to God and love to the others, human dignity, happiness, freedom, and prosperity are unreachable. Indeed, as of today, in this world without love,

–– knowledge is the sum of the most efficient methods of deprivation of life and other possessions, consuming of other beings, and obtaining material advantages over the others by all means including fraud, betrayal, enslaving, and murder

–– people begin to learn the knowledge of death and destruction in childhood and continue learning – in schools, colleges, universities, research institutions, commercial enterprises, political and other establishments. There are plenty of educators, instructors, consultants, and advisors who “illuminate” their pupils, employees, clients, and peoples within the so–called “knowledge societies” pay for expensive education, for the fruits of sciences, for the access to information of different kinds. Still, they are not able to protect themselves, their freedoms, possessions, health, dignity, and privacy: it looks like they obtain inadequate knowledge, so they are incapable to comprehend the truth of actuality and to act adequately and efficiently

–– all the labor of man is for his mouth, yet, his soul – ψυχη – is not satisfied {Ecclesiastes 6:7}; moreover, the very existence of the soul is not acknowledged, because it cannot be found, confirmed, or measured by the Aristotelian “scientific” methods with which Aristotelian sciences evaluate parameters and worthiness of the everything they perceive as the material objects – houses, tools, weapons, cattle, drugs, etc, including the human chattel*1*.

In another world opened for those who follow God–Creator, in the world where true knowledge is, man lives not by bread alone, but by every word from the mouth of God. In this world ruled by the Omnipotent Love, love of man dwells in the deeds and in truth, not in speeches, and the friend lays down his own life for his friends {Deuteronomy 8:3; Matthew 4:4; Luke 3:10–14; John 15:12–13; 1 John 3:16–20}.

The entrance into this world is easy to find; it is opened for everyone, and there is no need for the special rituals and rites of passage {Matthew 5:1–48; 6:1–34; 7:1–27; Luke 6:27–49; 12:33–34; 14:12–14; John 1:1–5; 6:33–40, 47–51, 53–58; 9:5; 10:9; 12:46; 13:34–35; 14:6; 15:9–12}:

–– this eternal world exists by the Heavenly Bread; it is built on the Word–God, and it is the embodiment of the Light of God

–– for its inhabitants, the meaning of existence is love: love to God and love to the others.

And I think that if to look at the contemporary life through the eyes of Moses, Job, and Ecclesiastes {Deuteronomy 29:10–29; 30:1–20; Job 28:12–13; Ecclesiastes 6:7; all referred above}, our world might be seen as the world of unsatisfied souls hungry for true knowledge and deprived of vital abilities to comprehend the meaning and to accomplish the purposes of existence.

In some sense, the tragedy of the world is a continuation of the story of a hungry man – Esau, who sold his birthright for the dish of pottage lentils {Genesis 25:29–34}. The inhabitants of this world

–– slighted the birthright to possess the Wisdom that dwells with God and creates the children of God {Deuteronomy 8:5; John 1:9–13}

–– substituted the dissipating matter and needs of the mortal flesh for the life–creating Spirit of God

–– rejected the reality of the Eternity for the sake of the dreaming worlds designed by the perverted imagination, which is based on ignorance, emptiness, and deceit

–– forfeited life of the immortal mind–soul, which lives by God, and accepted temporal existence of the dissipating matter as the only destiny of a human being.

If so, in the time of hardship and insufficiency, where the hungry soul can find daily bread and the means to sustain own sanity and to accomplish own destiny, if even the place of knowledge is not known or the very knowledge has been rejected?






*1* According to Aristotle,

        –– in the process of investigation, the “Ideal Good” must be discarded, and the objects of intellect must be clarified by the objects of senses: the “Ideal Good” is separate and independent from the “common good,” which is inherent for all things. Things are good when they are “eligible or desirable.” All is measured by availability for practical use: goodness itself is “the sort of disposition.” Actions are a greater good than the attitude and disposition: “activity is a more desirable thing than goodness.” The good of the unchangeable things is not practicable; the Absolute Good that is not practicable should not be sought after. The Absolute Good is good when it is the End {result} “practicable for man”: the good in things must be considered without the reference to the Ideal (Absolute) Good, only significance for men is the measure of the good. Such practicable good “comes under the supreme of all the practical sciences, which is Politics and Economics and Wisdom”: the morality is the subject of social or political science because social life and action are the best amenities, and the society is the best of men [Eudemian Ethics I.viii.19–20; II.i.4, 24; II.xi.11; VIII.i.7;  Magna Moralia I.i.1–3, 10–13, 26].


–– consequently, wisdom is not a scientific knowledge; it is “another kind of cognition.” The assumptions, which cannot be proved with certainty, should not be made: the observed facts must serve as evidence for the rational argument, and the plain objects of senses must illustrate the obscure objects of the intellect [Eudemian Ethics I. vi.1, 6; I.viii.15; VIII.i.7; Magna Moralia I.i.21–26].


All the referred above Aristotle’s assertions disclose that the Aristotelian “logic” has the limited capability suitable to deal only with the perceivable material objects; the so–called Aristotelian philosophy, logic, and ethics belong to the same level of complexity as, for instance, a hammer and axe do. 


The core of the Aristotle’s doctrine is materialism or the concept of the deified matter [Aristotle Heavens II.i; On Melissus 975b] that transforms his “practicable knowledge” of the heathen dreamer into the means of destruction for any system, which accepts it as the guidance for actions and arrangement of the life–supporting processes.


Definition of “human chattel” – slaves – with the recommendations how to deal with it might be found in: Oeconomica I.v. 3, 5, 6; Politics I.2. 1252b, I.4. 1253b, I.5. 1254b; I.6.1255b; I.8. 1256b; I.13.1260a.





Aristotle. "The Eudemian Ethics."  The Athenian Constitution. The Eudemian Ethics. On Virtues and Vices. v. 20. With an English Translation by H. Rackham. Cambridge, Massachusetts:  Harvard University Press; London:  William Heinemann, 1971. 23 vols.


Aristotle. "The Magna Moralia." The Metaphysics. v.2. With an English Translation by G. Cyril Armstrong. Cambridge, Massachusetts:  Harvard University Press; London:  William Heinemann, 1935. 425–685. 2 vols.


Aristotle. "The Oeconomica.”.The Metaphysics. v.2. With an English Translation by G. Cyril Armstrong. Cambridge, Massachusetts: Harvard University Press; London: William Heinemann, 1935. 321–424. 2 vols.


Aristotle. "On Melissus, Xenophanes, and Gorgias." Minor Works by Aristotle. With an English Transl. by W.S. Hett. Cambridge, Massachusetts: Harvard University Press; London:  William Heinemann, 1936.  462–507.













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