If this isn’t a sign for France, and to the world – on multiple levels – I don’t know what is.
Rome is burning.
Forshadowing of Babylon.
The tower falls every time.
If this isn’t a sign for France, and to the world – on multiple levels – I don’t know what is.
Rome is burning.
Forshadowing of Babylon.
The tower falls every time.
Man tends to operate (without saying it) upon this strange notion that his self-made religion is steadfast, reliable, and eternal; whereas relationships are only turbulent, sporadic, and tenuous. Yet the opposite is true with God. Relationship with God is only as turbulent, sporadic, or as tenuous as we ourselves make it.
He is faithful. What are we?
For God alone, O my soul, wait in silence, for my hope is from Him. He only is my rock and my salvation, my fortress; I shall not be shaken. On God rests my salvation and my glory; my mighty rock, my refuge is God. Trust in Him at all times, O people; pour out your heart before Him; God is a refuge for us. Selah
I charge you before God, He making all things alive, and Christ Jesus, He witnessing the good confession to Pontius Pilate…
1 Timothy 6:13 (LITV)
With these words Paul exposes the folly of our trust in the understanding of the mere creeds and so-called “confessions” by which we have so often defined our faith. For what theological oration did Christ Jesus give before Pilate? Yet it says, “He witnessed the good confession before Pontius Pilate.” A witness is one who has lived that of which they speak; and the life of which they speak is their confession. Christ witnessed the good confession to Pilate; Christ’s confession was the very Life of God by which He was obedient to His Father in all things.
The good confession of which He witnssed was that He was the Son of God in the flesh. Ours is likewise to be that that same Life of the Son of God is being manifested in the life of our own flesh. Just as God and man were fully present in Christ before Pilate, so also our witness to Him shall be no witness at all until the substance of our real lives is being transfigured by the substance of God’s real Life working in us through the obedience of faith.
The witness which John makes of the apostles’ confession is, “That which we have seen and heard, declare we unto you…” In God’s appointed order, there is no discrepancy, though there be a distinction, between His Word and Christ Himself. Christ is the Word of God. If then we be Christ’s, and His word dwells in us, how can we not be constrained by that Word? “Why do you call Me “Lord, Lord,” and not do the things I say?” We have taken the distinction between command and Commander as justification for the glaring discrepancy between them in our own lives. But God does not abide such hypocrisy.
The incarnation of Christ Jesus is in itself the ultimate rebuke for our rending of the Word spoken from the Word lived. For in Him the Word was born a man, true Divinity elevating true humanity in Christ to its proper place in absolute harmony with God; so that those likewise born again of His Spirit from above might become partakers in the same resurrection life TODAY.
For how does John describe those who abide not in that Life?
By this we know the Spirit of God: every spirit which confesses that Jesus Christ IS come in the flesh is from God. And every spirit which does not confess that Jesus Christ IS come in the flesh is not from God; this is the antichrist which you heard is coming, and now is already in the world.
1 John 4:2-3
Notice how John says that it is a spirit which either confesses or denies the good confession. For he who confesses is he in whom righteousness is seen in the flesh, and he is from God; but he who denies is he in whom righteousness is not found in the flesh, and that one is not from God. In the case of the first spirit, it witnesses truly of that which it has seen and heard: which is the Word of Life; and in them the Life is manifest. But in the case of the second spirit, they bear witness of no such Life in the flesh; and their words are empty, because the Life, which is the good confession, is not manifest in them. Such is the spirit of antichrist: it is contrary to Christ’s Life working in us, though we speak His Name.
And again, regarding this second spirit which confesses not: it could be a demon, or it could be the spirit of a man, and there would be no difference. For the true confession that Jesus Christ has come in the flesh is a life being evidently lived in the flesh “by the faith OF the Son of God.” (Gal 2:20). Does the faith of Jesus Christ Himself ever fail? That is the faith by which we are to be living. Religion stops at faith in Christ; but the righteousness of God is “through the faith OF Jesus Christ toward all and upon all those believing…” (Rom 3:22)
John, as he does throughout his first letter, is saying that those who have the Life of Christ ought to walk even as Christ walked: who, though being God, became a man, so that we, being men, might become “the righteousness of God in Him.”
Such is the good confession. To truly confess His name is to have His Life at work even in our life in the flesh, just as He was always about His Father in His own flesh.
If we receive the witness of men, the witness of God is greater; because this is the witness of God which He has witnessed about His Son:
The one believing in the Son of God has the witness in himself.
The one not believing God has made Him a liar, because he has not believed in the witness which God has witnessed concerning His Son.
And this is the witness: that God gave us everlasting life, and this life is in His Son.
1 John 5:9-11 (LITV)
Indeed, I tell you truly: he that believes in Me, the works which I do, that one shall do also, and greater than these he will do, because I go to My Father.
John 14:12 (LITV)
First, a short list of basic meanings for Logos (Gk. λόγος):
a saying, speaking, speech, mode of speaking, eloquence, discourse; conversation, talk; word, expression; assertion; principle, maxim; proverb; oracle; promise; order, command; proposal; condition, agreement; stipulation, decision; pretext; thought, reason, reckoning, computation, reflection, deliberation, account; cause, end; argument, demonstration; meaning, value; proportion; Christ.
Man’s tendency to speculate that there was chaos in the beginning is simply his philisophical attempt to legitimize the presence of sin and darkness within his own soul. For he knows where he came from, and where he ought to be going; but he loves the darknes instead of the light, because his deeds are evil.
And we have been given this great revelation:
In the beginning was Logos:
with God was Logos,
and Logos was God.
Logos cannot proceed from chaos; chaos is by very definition of its nature the deviation from Logos. Logos cannot but only be first and primary.
For there to even be chaos, there must already subsist either existence and/or being distinct from God which is capable of rejecting Logos, since God Himself is not a God of confusion. The Spirit of Christ declares that in the beginning only Logos was, and Logos was God. Such a decription leaves no room for any existence or being outside of Him “before” creation.
Neither, then, in the beginning, could there have yet been chaos; since there only was God, who is Logos, within whom no deviation can be. And where there is found chaos and disorder, the true beginning has to have come before it, and then a transgression. For chaos is the transgression of Logos.
As the scripture says:
In the beginning, God…
…and God created…
By this we see clearly that only God, and that which God creates, and the doings of either, can be spoken of; for elsewise nothing is. It is therefore somewhat misleading when we declare that God created ex-nihilo (“out of nothing”); since nothing is not existent, and nothing is not being. Existence derives from preexistence; being derives from being. Does not nature itself teach us this? For truly God is said to have created – as we might axiomize in Greek – ektós-theos (“out of God”); since that which is cannot proceed from that which is not.
All things came into being through Him, and without Him not even one thing came into being that has come into being. (LITV)
“Without Him” means apart from, beside, and includes the meaning of outside of. That which He created, He did not create from outside of Himself; but rather from within Himself. For as it states clearly, apart from Himself there became neither existence nor being. Hence, all things came into being “through” Him, for He is the matrix of all possible existence and of all possible being. Therefore, the nature of the created order, even with disorder now present, unmistakably illustrates His eternal truth because it still bears the marks of the same mystery of He who made it.
And He is before all things, and all things consist in Him.
Colossians 1:17 (LITV)
Creation is derivitive of God Himself. The propensity to avoid this truth reveals the very separation of the creature from God which occured at the fall. Now, this is not a denial of “the many” (the distinction of creation from God) as much as it is neither a denial of “the One” (the consistence of creation through God). For sin is manifested in both denials; because sin itself is the division of the many from the One (the creation from the Creator). For though we are to distinguish between them, they are not meant to be divided.
To deny the One for the many, or to deny the many for the One, is to embrace the very deviation which divided the two. That is the exact definition of heresy. We might clumsily label these two denials of God’s order “pantheism” and “radical individualism;” but they are both manifestations of the same separation of the creature from the Creator: and they both therefore magnify the creature at the expense of the Creator. The one error is not better than the other.
Upon this separation, Logos is exchanged for the constantly disordering motion of chaos; yet only in tge life of the creature. For although God created man through Logos; He tasked them to willingly remain in Logos, which they have not. Disorder cannot touch God because He is Logos; He is immovable: so that whatever deviates from His Way removes itself from Him, and He Himself is not changed.
The disorder in ourselves is not to be embraced, nor even tolerated, but rather expelled. It is not natural to God; therefore we know that it ought not be natural to ourselves. Man knows where he came from, and where he should be going.
Logos preexisted chaos, True Life preexisted death; and death will again be swallowed up in victory for all who live through and in Him – He who both preceded and succeeded death. He is the beginning and the end.
The light shines in the darkness, and the darkness did not overtake it.
After all, how could it?
Awake, O sleeper, arise from death; and Christ will give you light.
If we say that we have not sinned, we make Him a liar, and His Logos is not in us.
1 John 1:10
A song I wrote on the piano for my friend’s wedding several years ago, “He Has Dealt Bountifully”:
I will sing to the Lord,
because He has dealt bountifully with me.
For, brothers, you became imitators of the churches of God being in Judea in Christ Jesus, because you also suffered these things by your own fellow countrymen, as they also by the Jews, who both killed the Lord Jesus and their own prophets, also driving us out, and not pleasing God, and being contrary to all men, hindering us from speaking to the nations in order that they be saved, to fill up their sins always. But the wrath has come on them to the uttermost.
1 Thessalonians 2:14-16
The term “Judeo-Christian,” as it has come to be used, is beyond oxymoronic: it is truly an absurdism. When Judaism and Christianity are properly defined, there is no such actual worldview. The appearing of the Messiah forever determined the new downward trajectory of the former and brought forth the latter as its true fulfillment; and never the twain shall meet. “Judeo-Christian” is simply the (historically new) rhetorical cloak of the zionist-imperialists to excuse their ongoing subversion of many nations; it is a trigger-word coined to demonize all who would dare to oppose the modern-day Judaizers, who have snuck their leaven and mammon into the church for fear of the gospel.
And they have done this most effectively in the west by turning the prophetic scriptures into worldly apocalyptic fantasies, which, because they reject the life-giving Spirit of Christ, require a return to the form of the Law that Christ has already fulfilled, as well as the establishment of an earthly kingdom with earthly Jerusalem (which God destroyed) at its head. Jesus opposed these very men in His own day, saying, “If you were children of Abraham, you would do the works of Abraham. But now you seek to kill Me, a man who has spoken the truth to you, which I heard alongside of God. Abraham did not do this.” (Jn 8:39-40)
You cannot force the end of the age. And even if you could, the only biblically prescribed method of “hastening the day of the Lord” is to be a pure and spotless bride for Christ. Whoring around with worldly powers and playing into Jewish fables about the end times will not accomplish that. It may appear to succeed for certain moments, at least for as long as the narrative can be sustained; but it will ultimately fail to achieve such an end. And when the Lord sweeps His true children into a true revival of His heavenly kingdom in their hearts, you will have missed the Spirit. The earthly temple was left with not one stone left standing upon another (Lk 19:44); the heavenly Jerusalem awaits. Take no heed to the rabbis of Sodom and Egypt, where our Lord was crucified.
I have come in the name of My Father, and you do not receive Me. If another comes in his own name, you will receive that one.
How are you able to believe, you who receive glory from one another, and the glory which is from the only God you do not seek?
Do not think that I will accuse you to the Father; there is one accusing you, Moses, in whom you have hoped.
For if you were believing Moses, you would then believe Me; for that one wrote concerning Me. But if you do not believe his writings, how will you believe My words?
A comparison of four classical composers, with observations on how their music either helps uplift the soul to God, or draws the mind down to wallow in the things below.
1 – Johann Sebastian Bach: The Harmony Of Logos
Examples of Bach:
Brandenberg Concerto No.3:
Bach’s beautiful choral arrangement of the Lutheran hymn “By The Rivers Of Babylon” (“An Wasserflüssen Babylon”):
Toccata & Fugue:
Bach’s music describes in vivid sonic detail the reality of God’s divine order and eternal truth. There is seemingly no phrase or note in his music not written to this one end; all has distinct purpose. There is no waste; and everything is addressed in a most dignified manner. In Bach’s music, the Light is spoken of with awe and reverence; and the darkness is spoken of within the context of God’s mastery over all. There is pure joy in the Lord, with nothing trite or frivolous. There is pure fear of the Lord, with no hint of despair. There is no glorying in man’s thoughts or strength; but much rather in God’s wisdom and power.
Bach is (among other things) the great exegete of the keyboard, and his extensive repertoire lays out for us, as it were, the divinely appointed boundaries of every note’s potential use in relation to another, with every measure of his many compositions effortlessly reflecting his own remark that “harmony is close to Godliness”. There is no flirtation with musical subversion or mindless dissonance; and the occasional unusual sound is employed only to serve the well-being of the hearer as far as it reflects the realities of God’s truth within the created order of the music.
“The aim and final end of all music should be none other than the glory of God and the refreshment of the soul.”
– Johann Sebastian Bach
How well indeed did his music fulfill that saying!
2 – George Frideric Handel: The Sound Of Majesty
Examples of Handel:
Overture, from Messiah:
Comfort Ye My People, from Messiah:
Overture, from Alexander’s Feast of the Power of Music:
A contemporary and fellow countryman of Bach (though they never met), Handel’s music is hewn from the same substance, with an ever-present consciousness of honoring God’s glory. There is always a sense of divine majesty in his compositions, by which the sensitive hearer is at times made to feel that they tread on holy ground – and this without either pretension or any sense of overbearing forcefulness on the part of the music: it simply speaks for itself when played, as truth always does when uttered.
The instrumentation alone in his famous work “Messiah” can easily take one into the very holy of holies if the soul is prepared to heed its call; and the accompaniment of prophetic scriptures borne upon its heavenly melodies carries an anointing unparalleled in most hymnody. There is often a hush of awe which falls upon even the most secular of audiences when these pieces are performed in succession. That particular work was reported to have been written by Handel in the course of approximately 30 days (in its base form, without many of the large choral parts – still an astounding feat).
3 – Ludwig Van Beethoven: The Self-Interest Of Man
Examples of Beethoven:
Piano Concerto No.1 – Allegro Con Brio:
Cello Sonata No.3 in A Major:
Beethoven’s music still lives within the world of reality and truth, but it often does very little to consciously acknowledge such. There is still an adherence to the orderliness and natural beauty of things; but the element of divine authority is replaced with a largely unanswered search for meaning. Vast portions of his compositions are dedicated to meander through the deep woods of a lonesomely reasoning mind; and their occasional discoveries, though useful, are usually not revelatory. There is natural light, but always the bright sun is hidden behind a blanket of cloud; and the divine is so distant that it need not be directly spoken of.
In Beethoven the transcendent is lost to long rabbit trails of thought, and, at times, impulsive little adventures in melody. Not that anything is ever objectionable to the hearing – there is still a clear appreciation for beauty – yet it is limited to created beauty, and seemingly not the Creator Himself. Beethoven does eventually come to an appropriately resolved end in his compositions; but we are usually left wondering what ultimate reason there was for much of the journey. There is a distinct sense of spiritual unfulfullment despite the typical excellency of his musical form.
One always remembers the feeling of Beethoven’s music; but only a few of his pieces leave a definite impression – and even where they do, all of his music is strongly laced with the sighing melancholy of humanism’s emptiness. Even where he breaks through his troubles into a happy theme, it is always with a certain dullness of heart. Even if the light is brilliant without, it is as though the eyesight remains dim from within. Any soul not lulled to a certain numbness by much of his music is left wanting for a warmth and wholeness that was not granted; and who now shall sing to that soul of the brighter Day?
4 – Richard Wagner: The Madness Of Devils
Examples of Wagner:
Prelude of “Tristan und Isolde” – which has been cited by some as an early inspiration to Nietzsche’s trajectory of thought.* It is a daunting and tiresome listen:
The Ride of the Valkyries – known to often evoke in men a heightened desire for war and pointless worldly conquest:
Much of Wagner’s music (particularly as heard above) is the expression of the subversive amoral philosophy of will-to-power. There is no reality or truth there except whatever the soul desires to conquer and call its own. As an excellent example of this Satanic mindset, the starting notes of “The Ride Of The Valkyries” sound perfectly like the arousal of jealousy; and the ensuing journey is one of a constant blowing about in the swirling winds of the growing lust for power, which is the only meaning in this nihilistic worldview.
Therefore, its end is wanting of any real wholesome resolve; and throughout, the key signature changes frequently, but not often to a wholly related key. Its sense of mounting triumph has no source outside of what it has accomplished in itself by sheer will: the transcendent is drowned out completely by self-glory. At last, it crashes to an end after a swift tumble into darkness, having left the listener’s heart in great alarm. And after its echoes die off in the ears, one is left with no new thing to contemplate, no melody by which the soul is given a path toward the Logos of God. The divine is utterly cut off; the soul (if it has trusted the music) is left open to the first thought or spirit that may seek to lead it astray.
It is also worth noting that this Wagner, the composer, was a great personal influence upon Nietzsche, the philosopher; and a hefty portion of Wagner’s music certainly does seem to subvert divine order, just as the philosophy of that madman, leaving in its wake the chaotic void into which he himself no doubt gazed.
There hasn’t been a time since the fall of man when music was not a battleground for men’s souls.
Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises!
Sing praises to the LORD with the lyre, with the lyre and the sound of melody!
With trumpets and the sound of the horn make a joyful noise before the King, the LORD!
Let the sea roar, and all that fills it; the world and those who dwell in it!
Let the rivers clap their hands; let the hills sing for joy together before the LORD, for He comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.
*For some additional interesting information on this subject matter, listen to this interview which I came across recently. He lays out the history of the subversion of music in the late classical era quite well, and particularly touches upon the relationship between Wagner and Nietzsche.
** I do not own any of the music or audio used in this post; it is herein used for reviewing purposes only. **