Sunday's Thoughts
by Alice-Alexandra-Sofia

Political Theology


Political theology is the religion of political establishment/organization/system in pursuit of the absolute power and global dominion: the purposes of the state, empire, or another establishment become the articles of faith for subjects, and the establishment itself or its ruler becomes the main deity. To make political theology successful, the subjects must have the easily re–programmable mind, so they would be able to accomplish different purposes. Therefore, the good and the evil of the establishment (survival, expansion, etc.) must take the place of the traditional meanings of the evil and the good.


Political theology is the man–made set of beliefs, values, patterns of thinking, models of behavior, laws, norms, rules, policies, and customs; the heathen philosophy provides the general framework for creation of political theology and the means for elaboration and spreading out. 


The political theology might exist and the establishment, which it sustains, might be operational only until the subjects continue to carry within the mind the core – purposes of the establishment embodied into the articles of their faith: political theology. So, the establishment lives until its subjects continue to identify own highest good with the good of the establishment, and until they are willing and capable to re–create the establishment in other settings or under other conditions. It means that for the sake of own survival, the establishment must enslave its subjects and deprive them of freedom of conscience, freedom of thinking, freedom of information, freedom of choice, so they would not reject the political religion and thus, destroy the establishment. The establishment collapses when the subjects begin to ask questions and to have doubts concerning truth of the articles of faith by which the establishment lives: political theology demands blind faith and unreserved obedience.


The ancient Phoenician civilization illustrates the original idea, the basic meaning of the political theology, and its destructive potential. This civilization expanded through the families – “cells,” which carried their deity (Moloch), their faith, and their customs (sacrifice of the first–born sons to the Moloch and prostitution of their daughters) through the lands of the Mediterranean. Even at the far distance from their main city–center, the Phoenicians continued to observe their religion and obediently, moreover, willingly followed their customs. The Phoenicians started their settlements with arrangement of the altar–furnace for cremation their children–sacrifices to their idol and arranged the structures that re–produced the political, religious, and social relations and connections by which the main city–center lived. They re–created the inferno, which, as they believed, were the good: they were the slaves of the evil, and they carried and re–produced this evil wherever they could.


So, the ground for the political theology is the enslaved human mind deprived of true knowledge of God. For such a mind, even sacrifice of a child to the stone might be seen as the highest good.


Consequently, any political theology is the heathen religion; as any slavery–based religion, political theology is incapable with Christianity. Only the mind deprived of the true knowledge of God might be enslaved by political theology.


Christianity entered the world of idol–worshipers–slaves to set the slaves free and to give them the knowledge of truth, through which a human beast becomes the human child of God. Still, the heathenism (through such modern versions as atheism, ideologies of totalitarian states, political theology) keeps many in slavish obedience to the deceit and false spread for the sake of the few. The foundation of the heathenism today is the same as thousands of years ago: ignorance, corrupted imagination, and attachment to the figments of imagination, which take the place of the actuality. The heathenism continues to spread through the applications of the heathen philosophy (especially, Aristotle’s logic of simplification) toward the reality of the Present, heresies, and misinterpretation of the Christian teachings.


Today, the ancient heathen philosophy carries the same lethal poison of ancient Orphic snake–worshipers, yet, still, it deceives the contemporary mind, which is not protected by knowledge of truth: still, the mind that either is deprived of the knowledge of God by the others or rejected this knowledge by own free will is the prey of the contemporary seekers of the absolute power; still, the heathen philosophy is the main snare.  


In the end of the second century, Tertullian wrote down his conviction:


1/ after we have known Lord God Jesus Christ and received the Gospel, there is “no need of speculative inquiry... nor of search for the truth,” because we need nothing besides our Faith

2/ there is no such thing as “Stoic or Platonic or dialectic Christianity”

3/ Athens (Greek pagan philosophy) has nothing in common with Jerusalem (Christianity), and the Academy (doctrines of Platonic and Aristotelian philosophical schools) has nothing in common with the Church (the Scriptures, which reveal the knowledge of God)

4/ we must seek God in the simplicity of our heart: “heresies are themselves equipped by philosophy”; St. Paul the Apostle intended to protect the Christians from a cancer of the pointless speculations when he referred to “philosophy and empty deceit” in accordance with the tradition of men {in: Colossians 2:8}.


The world today could be different if philosophers and theologians of the Past accepted the warning of St. Paul the Apostle and took into consideration the Tertullian’s point of view: the Inquisition, the Crusades, Aristotle–Aquinas’ political theology, forceful conversion, and religious persecutions would become the actuality only in the nightmares of insane men.


In continuation of the efforts to preserve purity of the Christian dogma, in the end of the eleventh century, the synod of the Byzantine Christian 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 heathen philosophers were recognized as “the first heresiarchs” from whom all heresies sprang.


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.


Since, the Christian Church admits the “Hellenistic studies” only “for instructions” in the secular matters.


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 of Rome. Some of them 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. They believe that as soon as Augustine of Hippo and Thomas Aquinas produced the “new metaphysics” out of the “Greek materials,” and opened the possibility “to ‘place’ God philosophically,” theology and philosophy became “largely identical in that theology is essentially metaphysics”; therefore, the contemporary theologians must be philosophers [F.R. Tennant; Fairweather; see Doctrine of Thomas Aquinas, Folder Philosophy, Page_7]. So, the Aquinas’ doctrine, referred as “neo–Aristotelian system” [Holmes] or as “Christian Aristotelianism” [McKeon] still, is the official theological doctrine of the papal church of Rome. 


In brief, theology might be seen as the comprehensive reality of knowledge; this reality accommodates life of the mind and provides it with the knowledge, which sustains daily existence and activates the evolution: theology is the framework for philosophy. Philosophy, as the derivative of theology, elaborates knowledge of God into the instructions, which define life within the societies and other establishments. Consequently, the main reasons of incompatibility of Catholicism and Christianity include different comprehension of the inter–relation between theology and philosophy. The attitude toward philosophy determines the difference between two irreconcilable theological doctrines, concepts, and systems of religious beliefs, which underlie two incompatible logical realities:


– Christianity – rejects philosophy as the means to create or interpret the revelations of God; true theology begins with the revelations of God and leads the soul through the world of the matter where the love and knowledge of God become thoughts, words, and actions of men; it employs philosophy as the means to embody the love and knowledge of God into the actions of men


– Catholicism – depends on philosophy as the source of theological knowledge; it starts within the world of the matter, and, although it is fed with the images of the matter and has no other knowledge besides the knowledge of the matter, attempts to ascend to the realm of God; it comprehends philosophy as the “logical faith” [Edman] and applies the logic, laws, and knowledge of the dissipating temporal realities of the material Universe toward eternal uncognizable God and His kingdom. As a result, the philosophizing mind creates artificial worlds filled with phantasms, empty speculations, and false knowledge and calls all the mixture “theology” or “the knowledge of God.”  


Thus, the essence of the incompatibility of Christianity with Catholicism – Aquinas’ 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


the so–called ‘philosophy’ – the speculations and assumptions

created by the human reasoning, logic, and imagination?



For the Christians, Aquinas’ political theology/Catholicism became the worst heresy from those ever delivered by the human imagination. Yet, still, the Aquinas’ political theology is sacrilegiously associated with the Christianity, while it is fulfillment of the disaster of which Lord God Jesus Christ warned: be watchful, because many would come in My name to deceive and defraud many, even the chosen ones {Matthew 24:4–5; Mark 13:5–6, 21–23; Luke 21:8}.


This Folder contains brief analysis of the Aristotle–Aquinas’ political theology and its embodiment – the “hierarchical church,” or the papal Church of Rome.







Introduction to Political Theology


Preliminary Notes

Imagination and Symbolic Thinking

Political Theology, Ideology, and Propaganda

Implementation and Current Status of Political Theology

Conclusive Remarks






The “Hierarchical Church”



Definition of the “Hierarchical Church”

The Great Schism and the Origin of the Papal Church of Rome

The Papacy

The Forbidden Chalice

Some Historical Details and Lessons

The Magisterium

Some Secular Affairs

Last tribute to Thomas Aquinas

Conclusive Remarks






The Church Militants



The Inquisition

The Jesuit Order

Some Details of the Life in the Papal Units

Events from the Life of Jesuits

Conclusive Remarks





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