Amos's River of Justice

Our Season of Creation

  • Reading Time: 2 minutes

    I’m just hearing the news that the United States has attacked nuclear sites in Iran. In addition, Germany is positioning itself to join the fray. Unfortunately for these evil-doers, nature is coming into her own and these nations are out of step with her. By comparison with them, Iran is a favored nation because it’s leaders have forbid nuclear weapons. Nature smiles on Iran.

    America on the road to damnation

    We have seen in the last decade and a half that the US establishment is a stiff-necked creature. However, this is nothing new. America has been on the road to damnation since it dropped nuclear bombs on Japan in 1945. Their leaders don’t know the danger they are in, but the earth remembers.

    Israel Breaks Every Bond of Trust

    Many other countries have developed nuclear bombs since that time in self-defense. It is not known if their self-defense rationale will save them. Israel, however, is a special case. She hasn’t acted in self-defense. Everything about her is offensive. Israel makes haste to break every rule and every bond of trust, including hiding and hoarding weapons that can destroy everything in sight. Israel is on shaky ground. She must withdraw from this conflict.

    Israel’s Jewish Identity Is Squandered on Revenge

    In addition, Israel flaunts her responsibility to God. She believes her Jewish identity alone identifies her as deserving of privilege and revenge. In truth, Israel is not Judea. The Israelis are squatters in the holy land. And they are proud of their Western allies but these allies have no redeeming qualities. They must all step down now for their own good.

    Declaration

    I am called to heal and to declare that the Lord is present and merciful.

    On the other hand, Donald Trump, his cabinet, and his pastor, Paula White, are not healers and they are not called to declare the Lord’s will. They must stop this masquerade.

  • This entry is part 17 of 19 in the series The Epistle of James
    Reading Time: 3 minutes 
    22. But be doers of the Word and not merely hearers of it, deluding yourselves,
    23. For if anyone is a hearer of the Word and not a doer of it, he is like a man observing the face of his mortal, physical birth (created being) in a mirror.
    24. For he observes himself, and is gone, and immediately forgets what he was like.
    25, But he who has bent over to look into the perfect law of liberty, and has stayed by it, since he has not been a hearer who forgets but a doer who acts, he shall be blessed in his doing.

    Verse 22

    The Word ‘Be‘ Has a sense of Keep on striving to be doers of the Word

    The word be has a continuative sense, as in Keep on striving…In the Hebrew sense (Vulg. factores) it is more like an adjective. It can be compared to doer of the law, or law-abiding.

    The Word

    The Word is the gospel as taught by Jesus, then practiced and proclaimed by his followers (Matthew 7:21, 24).

    Hear

    In Hebrew, ‘hear‘ often implies hearing the Bible read. But here it probably refers to any oral religious instruction. This was taken for granted in the synagogue and elsewhere. To merely hear was not enough. The lesson must enter into the hearer’s heart and mind.’

    Verse 23

    Like a Man Observing His Mortal Face in a Mirror

    In these verses, James 1:22-25, the contrast is between a hasty, forgetful glance and an attentive, sustained study. Does the man see a picture of a mortal, physical face glimpsed in a mirror, or the ideal pattern of each immortal soul for the time being inhabiting the mortal flesh? In verse 23, the man notices his face in a mirror, and at once he is gone. He forget what his face was like.

    The Contrast of the Physical (Mortal) Birth With the Spiritual Birth

    Haste is contrasted with studiousness, and physical is contrasted with spiritual. Adamson adds mortal to the adjective physical, (his mortal, physical birth), and translates it as created being. This man does not perceive has face as part of the cosmos or cosmic law. He merely sees the face he was born with.

    The Greek genesis can be translated as existence. This can mean the creation of the universe, and therefore, include the birth of an individual man. Adamson argues that something so personal as our face is more associated with the notion of our personal incarnation than it is with the kosmos. He believes that James would not use a cosmic meaning to teach this vital truth.

    Verse 24

    Observes and Forgets

    For Greek translators, the words observes and forgets add drama to this verse. According to Adamson, who understands their importance, these words are gnomic aorists. However, his explanation on page 83-84 may leave most English readers wondering if it’s important. For readers who just want to understand James’s lesson, he is speaking of men of the normal sort who do not care much about remembering their face.

    Verse 25

    Look

    The verb look (observes in verse 24) can mean a superficial look, or it can be a mental and spiritual study. In verse 24, it is a literal look; in verse 25 it is a mental and spiritual study. The two men are not necessarily looking in the same way at the same thing. The words bent over imply a deliberate intention to look with serious attention. There is a desire and effort to look at something that is partially concealed (See Ephesians 3:10).

    Adamson argues that James is thinking of the Word/Law, and not of a man’s face. (He doesn’t cite his reasons for this interpretation, as opposed to the effort to know one’s self.) The Word presents a picture through sermons and Christian teachings of the way God wants us to live (and fulfill) with his grace. The second man not only hears the Word/Law, but he gives it sustained attention throughout his life. It’s as if he were poring over God’s design for living and trying to fulfill it in thought, word, and deed. He cites John 13:14 on the blessedness of doing God’s will.

    James 1:22-25 and The Law of Liberty

    In his introduction on page 33, Adamson discusses the law of liberty mentioned in verse 25. He calls it the basis of the Christian faith.

    The ‘law of liberty’ is an idea prominent in Plato and in Stoicism; it is found also in later Jewish writings, including Qumran, and Philo makes considerable use of the Stoic term empsychos nomos (‘ensouled law’), and its underlying concept of law as necessary to freedom in the life of man: indeed the same idea is familiar to the OT and the rabbis. From the first it is fundamental to Christianity, in the teaching of both Christ and his disciples, and conspicuously in that of James and Paul: thus, for example, Jas. 2:8 offers men the grace of sonship in the kingdom of Christ, by virtue (1:18) of the regenerating word of truth. This creates in the Christian a new positive norm, not of God’s command only but of his love, not less but more inspiring than before the Incarnation.

    (Adamson p. 33)

  • This entry is part 16 of 19 in the series The Epistle of James
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    Wherefore strip off all filthiness and prodigality of vice, and with meekness accept the implanted Word (implanted by those who have preached the gospel to you), which is able to save your souls.(James 1:21)

    No Soul Can be Called Saved or Lost Until the Final Judgment

    In this commentary on James 1:21, there is quote which I think is especially relevant to our time. I say this because we’ve heard some despair of going to heaven, as if it’s all been decided. Adamson refutes this sentiment:

    No soul can be called saved, or lost, until the Final Judgment; hence James’s gospel of faith continuing at work in hope of that final approbation, 1:3.

    The Convert to Christ is Called to Cleanse Himself (or Herself)

    When the convert to Christ is taught that he must cleanse himself, this does not only refer to cleansing his words, or the malice that appears in one’s speech. A Christian must cleanse himself of all sin referred to in James 1:12-15. Ropes 1 calls this ‘the abounding of evil…which we find in our hearts‘.

    On the other hand, Adamson disagrees with some of Ropes’s interpretations. The disagreement has to do with the nature of human wickedness, and it centers on the word, prodigality. Adamson tells us this word has presented difficulties for many translators.

    We cannot find any merit in Ropes’s theory that the word for prodigality ‘calls attention to the fact that wickedness is really an excrescence on character, not a normal part of it.’ Ropes rightly rejects ‘malice’ and malitia and rightly points out that meekness is in contrast with ‘wrath’; but he fails to see that the exhortation to meekness in 1:21b harks back to 1:19, 20, while the conversion from sin enjoined in 1:21a catches up the earlier verses, 12ff. Translators have had difficulty with this phrase…(Adamson p. 80)

    Adamson gives several examples of the attempt to translate prodigality: Bauer, s.v., interprets it as ‘all the evil prevailing around you’; Beza, says it means ‘excrement’; Spitta, says, ‘all the finery of sin’; R. A. Knox, following Hofmann, says residuum; NEB says ‘reckless dissipation’; and KJV says ‘superfluity of naughtiness’ …

    Adamson concludes that the word prodigality is the best choice in this case, although some might prefer ‘enormity of vice‘.

    The Difference Between Verse 21 a, and 21 b

    To be clear, the exhortation to meekness in 1:21 b refers to 1:19, 20. But the conversion from sin in 1:21a refers to verse 12 and the verses following it (Verses 12 to 15 are linked above in the paragraph introducing Ropes).

    James is Similar to Peter Regarding the Moral and Spiritual Qualities of Christians

    Like Peter, James urges the moral and spiritual qualities of Christians. For this comparison, Adamson cites Moffatt, page 24:2.

    he (James) passes from the idea of the regenerating Word to the conception of the Word as seed which has to be cared for, if it is to thrive; indeed he develops the metaphor more definitely than Peter. Give the divine seed a clean soil.

    But How Can we Accept the Seed of the Word if it is Already Implanted (emphytos)?

    Adamson provides a long clarification of this question using Hort, Herodotus, and the Torah.

    Hort (page 37) believes emphytos means ‘innate’, not implanted. However, he is aware that for Herodotus, emphytos implies something received after birth. (ix.94)

    Emphytos can mean congenital, like the instinct for self-preservation, or wickedness (Wisdom 12:10), but Hort admits it can mean something added later to our nature. The example is a divine gift of prophecy long after birth, as in the Herodotus reference above. However, he prefers to call it a ‘secondary ingrowth’, or a ‘second nature’ rather than implanted.

    For both Herodotus and James the ‘Divine gift’ happened first. The postnatal ingrowth was added in addition to that gift. Therefore, Adamson agrees with Hort that we can say ‘sown’ or ‘implanted’, (but not ‘ingrafted’ as in the KJV).

    Torah was said to be implanted in God From the Very Beginning

    Torah was said to be implanted in God from the very beginning, like Wisdom. It was then rooted in every Jew from the earliest years3.

    The seed must be implanted, but the implanting has already been done since the gospel has been preached. However the soil of the heart must be hospitable if the seed is to grow. We must give up impure living and fully accept the ‘Word of truth,’ showing by meekness (acceptance and obedience), that self-subduing gentleness which is among the fruits of the Spirit (v.19). (Adamson p. 81)

    Conclusion

    The end of the logic is the reward: Accept the implanted Word: for that is able to save your souls. The Jewish Torah was held to be redemptive, the medicine of life and a ‘spice’ against the yetser.4 ‘Torah is the only way that leadeth to life.5 Like the Torah, the implanted Word was redemptive, uniquely so since this was the ‘Torah of the Messiah.’ James may not mention Christ by name, but Christ’s Saviorhood, if not explicitly elaborated here or elsewhere, is everywhere implied. The reference to salvation is to be interpreted in the light of the rapidly approaching Day of Judgment (see Acts 17:30). It is charged with the eschatological urgency of the NT, including (conspicuously) the Epistle of James.

  • This entry is part 15 of 19 in the series The Epistle of James
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    ...for a man's wrath (or "anger") does not express in action the righteousness of God. (James 1:20)

    There was apparently a mistaken notion in James’s time that anger is sometimes valuable as an engine of righteousness. But according to the Jews, certain divine qualities, including anger, are forbidden to man.

    Thrice was Moses angry, and thrice he failed to produce the mind of God. 6

    If I understand Adamson correctly, he’s saying that the verb, produce, or ‘failed to produce‘ means something like ‘does not forward the righteousness of God.’ The verb is being used in the sense of ‘work’, or ‘do’, rather than ‘produce’.

    What is the Objection to Wrath?

    The objection to wrath is not simply that it’s bad tactics and futile. After all, a teacher’s wrath may produce righteousness in his pupil. But Christians are told to avoid wrath because it does not have a good effect on the persons wronged. In Christianity, sin is forbidden primarily because of its effect on the sinner.

    One way to interpret Adamson’s meaning is to say that the sinner is the one who is angry.

    James’s Meaning is more Broad than “the Justice of God”

    In Adamson’s opinion, it’s best not to interpret ‘the justice of God” as the judgment of God upon sinners. Then it would simply warn Christians not to avenge themselves. For example, R. A. Knox7 (p. 95) believes James is referring to resentment against our persecutors. This is in the tradition of Romans 12:19.

    Ajax

    God’s vengeance on sinners is one of the oldest ideas for both the Greeks8 and the Hebrews9. In Romans 3:5, God is said to inflict his anger on us. And in Romans 12:19, cited above, human self-help by revenge is forbidden.

    This interpretation does not disagree with James’s epistle, where the dominant idea of God is God as a Judge. Adamson refers in particular to James 5:9. However, he thinks this interpretation is too narrow. He prefers the word, righteousness, as demonstrated by his translation of James 1:20 at the beginning of this article. This avoids a too narrow interpretation of the judgement of God. It also demonstrates an important pattern in James’s writing, the rotary or rondo structure.

    The Rotary or Rondo Structure of Verse 20 Continues James’s Theme of Righteousness

    The theme of righteousness is repeated in James 3:13-18. In 1:19, 20, James exhorts us to meekness and peace. In 1:21, he exhorts to purity.

    The Greek Dikē and the Hebrew Tsedeq

    Apparently, it is well-known among scholars that finding one word (just(ice)/ right(eous)ness) that fits both the Greek Dikē and the Hebrew Tsedeq and their cognates is impossible.

    It is used here in the conventional Jewish, nontechnical, un-Pauline sense of ‘righteous action’ (Easton. p. 3110, against Hofmann and others); compare similar OT phrases (e.g., Genesis 18:19; Psalms 15:2), but contrast the parallel of James 2:9. In Hebrew the word is much richer than the classical notion of ‘justice’; it is a modus vivendi or conduct required by Christian faith and obedience to God, as, for example, in accordance with 1:25-27. It depicts the Christian life under the scrutiny and standards of God. A man’s animosity toward his fellows does not create that kind of life. God’s righteousness here refers not to the righteousness that is part of his character(subjective genitive) but the way of life, in deed and thought, that he requires in us. Such righteousness will become ours, if we genuinely accept what is called, in the next verse, ‘the implanted word’.

  • James 1:19
    This entry is part 14 of 19 in the series The Epistle of James
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    Wherefore, my beloved brothers, let every man be swift to hear, slow to speak, slow to wrath. (James 1:19)

    The phrase “quick to hear,” refers to the “Word” of verse 18. The concept is also found in the Old Testament (Sir. 5:11).11

    According to Adamson, verse 1:19 makes the moral logic of James’ thought even more clear. The verse begins with, “wherefore, my beloved brothers…” James will argue that a Christian’s conduct will be outward evidence of the new birth.

    “Slow to speak” may refer to the perils of too much speaking.

    Be not hasty in thy tongue, and in they deeds slack and remiss.12

    The Sin of the Tongue

    In chapters 3 and 4 of James’ epistle, he will mention a very serious sin of the tongue–malicious slander. The Rabbis called it “the third tongue” (lishan telitay). The third tongue slays three persons: the speaker, the spoken to, and the spoken of. When the third tongue appears the Shechinah departs.13

    James 1:19
    Divine Light Behind Clouds

    Terms

    “Slow” means humility and patience; “Every man” means teachers.

    A Warning Against Anger

    James 1:19 also warns against anger toward anyone. Its opposite is good temper and self-restraint” (Ropes, p. 169).1

    It was believed that the ‘angry’ man had not mastered his yetser.14 To lose one’s temper was to lose the Shechinah (Jas. 2:1).15

    Estimated reading time: 2 minutes

  • This entry is part 13 of 19 in the series The Epistle of James
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    He of his own wish begot us by the Word of truth, for us to be a kind of firstfruits of his creation. (James 1:18)

    Adamson says the beginning phrase, Of his own wish, is rather emphatic. He includes Hort’s1 suggestion that in the previous verse, James 1:17, the word ‘shadow’ was followed by ‘he’ in the Greek text. Hort thought it was a false reading and left it out. However, Adamson thought it was correct and he disagreed with Hort’s decision to leave it out of 1:18.

    Consider the resulting translation we have given: He of his own wish….He (God) is the author of our Christian being and purpose, a being which is endowed with truth, and a purpose which is to be holy as firstfruits. In contrast to man’s “desire,” which begets spiritual death (1:13ff), God’s deliberate purposive will is gracious, choosing to initiate and to beget new spiritual life. (Adamson, p. 75-6)

    James Emphasized the Omnipotence and Benevolence of God

    Adamson argues that the emphatic he emphasizes the omnipotence as well as the benevolence of the great Father. Furthermore, this emphatic use of he is common in Greek and in Greek grammars. As he often remind us, no New Testament writer is more Greek than James.

    The Idea of a God Who Can Beget Would Have Been Familiar to the Rabbis

    The idea of a God who can beget would have also been familiar to the rabbis: “I made thee (Israel) a new creation as a woman conceives and brings forth.”

    In Jewish tradition God is sexless. Divine birth-giving can be figuratively applied to God as easily as the concepts “Father” (Ps. 68:5; 103:13; Matt. 6:9), or “Mother” (Isa. 66:13; cf. “breasts of Son and Father,” Odes Sol. 8:16; 19:3). Even “birth-pangs” could be applied to God the Father (Deut. 32:8).

    James is Preaching Christianity, Not Just Humanity

    Several scholars hold the view that the quote above that begins, “I made thee (Israel)…” refers to the creation of man. Adamson considers their arguments on page 76. However, he disagrees with this interpretation.

    If God is said to have begotten everyone by the word of truth, it would mean that he gave man priority over the ‘brute creation’ in his capacity and appetite for truth. In that case, James would be saying in effect, “Therefore, having this potential for truth bestowed on you in the creation of (human beings), use it, be swift to hear, slow to speak, and open your hearts and minds, not to strife and other vile passions, but to the innate Word of God-given reason.”

    There is a problem with this hypothesis in Adamson’s view. He argues that James is telling Christians to behave like Christians, like he did in verses 3:13 and 4:10. The alternate interpretation as stated above would merely be telling people not behave like the beasts. Here Adamson quotes Ropes2:

    The objection which seems decisive…is that the figure of begetting was not used for creation…whereas it came early into use with reference to the Christians, who deemed themselves ‘sons of God.'(p. 166)

    Adamson adds: “In fact, human knowledge of good and evil, which is tantamount to the gift of truth, came through another channel (Gen. 3:22).”

    The Idea of Begetting and the Idea of the New Birth

    According to Adamson, the idea of divine begetting and of the entrance into Christian life as a new birth has its roots in Greek not Jewish thought. It came to Judaism via Hellenism.

    In James’ time, the Rabbinic notion of the new creation was different from the Greek notion. It did not include the New Testament concept of moral renewal as a part of Christian rebirth. He cites Elliott-Binns3, who said, “James knows nothing of any ‘new’ creation (in Christian theology).” That understanding came later.

    …but it is known in Eph 2:10 and the Fourth Gospel, which (John 3:3 and John 3:7 like James 1:17) has the word for “from above”: this remarkable coincidence suggests that in both these sources we have evidence of yet another verbum Christi (word of Christ). (Adamson p. 77)

    First Fruits

    The firstfruits of body or field were sacred and were often offered to God. The Greek particle often indicates a figurative use of the term (kind of or “as it were”). The figure is used of Israel in Jeremiah 2:3, but it’s not as common in Jewish thought as it is in Greek thought. “Firstfruits” was used not merely of that which was first in order but of that which was first in honor.4

    The Noun Creation

    The biblical use of the noun creation (1 Tim. 4:4; Rev. 5:13; 8:9) follows from the Jewish use of the verb and its derivatives in this sense, a sense in which “creation” is not found in secular Greek. (Adamson, p. 77)

    1. F. J. A. Hort, The Epistle of St. James, i. 1-iv. 7 (1909) ↩︎
    2. J. H. Ropes, The Epistle of St. James. ICC (1916). ↩︎
    3. “James i. 18; Creation or Redemption?” NTS 3 (1956-570, pp 148-161. ↩︎

  • Reading Time: 3 minutes

    A court has unsealed the affidavit that allowed the administration to raid Fulton County County’s election office. Legal experts are shocked. They cannot understand how any magistrate would allow it to go forward based on the information in this document. I agree. But while this is an interesting mystery, it’s not the one I’m interested in. I want to know how we came to this place. This is a place in which, In his constant efforts to reverse the 2020 election, Trump challenges God.

    In this article I will explain how Trump crossed the line in his latest attempt to discredit the 2020 election. This is different from the recent plot to steal elections in blue states. Trump’s struggle with Fulton County began immediately after that election, and it was caused by religion. I believe that when the Christian nationalists told us Trump is the Messiah they destroyed his equilibrium.

    The Messiah Thing Was Not Even Trump’s Idea

    This obsession is particularly revealing considering Trump was merely playing a part in the 2016 election. The Messiah thing was just something to impress the conservatives in Congress and win the evangelical vote. It wasn’t even his idea.

    The bottom line is that powerful people wanted Trump to ruin Bernie’s chances and he was in no position to refuse them. So he did his job. But he won. This was not what he signed up for. He did not expect to win the election.

    Then in 2020 he lost and he has been inconsolable ever since. The evidence is his obsession with 2020 after he already won 2024.

    Did Trump See His Loss in 2020 as a Rejection by God?

    Who could have foreseen the drama that ensued when Trump lost? This must be the biggest irony in election history, but it may not be surprising. Imagine finding out you’re not the Messiah by losing an election, and when being the Messiah wasn’t even your goal in the first place. The messiahship was hung around your neck like a prize bull at the fair.

    Finding Out You’re Not the Messiah is Not the Same Thing as Rejection by God

    It goes without saying that finding out you’re not the Messiah is not the same thing as a rejection by God. But when it’s connected to a popularity-contest/election and you’re Donald Trump, maybe that’s how it feels. Again, it’s not that he thought he was the Messiah. It was his gig. It became weirdly important only when he lost. What else can explain his irrational attempts to reverse that election?

    At first Trump tried to patch up his failure in the only way he knew how, but Fulton County wouldn’t help him out. Because for Fulton County and the rest of us it was a real election. The only one for whom it wasn’t real was Donald Trump.

    If this all sounds far too understanding, it is not at all what I intended to write. But how would any of us know if it’s too understanding anyway? Trump was the first person to run as the Messiah and yet he played it like the guy he is. Among his crowd everything is cynicism and posturing. And then you lose.

    Unfortunately, there are consequences. The cynicism that motivates his supporters has fostered a tarnished emperor and a dark golden age. And currently, Trump is running the United States in the only way he knows how.

    The Facts Surrounding the Affidavit

    Here are the facts surrounding the affidavit as explained in the video linked above:

    The statute of limitations will have expired on any crime that might have taken place in the 2020 election. In addition, the affidavit does not list a person or theory of a person as the culprit. Even so, Trump might still appear rational if he can produce evidence of a crime, but there is no such evidence. And to complete the inexplicable weirdness, the magistrate allowed the raid to go ahead.

    If he can capture Fulton County, maybe he can save 2020.

    My conclusion: Trump challenges God in spite of himself.

  • Reading Time: 3 minutes

    In the article, Trump’s Use of Alligators, I said that I hadn’t previously talked about the importance of the alligator because I didn’t know where it fit in the Christian tradition. I only wrote about it at that time because I had received the message that it’s not Christian. This message assured me that my experience doesn’t imply anything about Christian beliefs. However, I think I have found a more accurate analysis.

    The Importance of Asking the Right Questions

    Often, we don’t find answers to our questions because we don’t know the right questions to ask. For example, there is a problem I’ve been mulling over in the last few weeks: “Is there a separate anointing that oversees society in transition?” It was a struggle to get to the point where I knew what to ask. I was trying to figure out what my role is. And not only my role. I know I’m not the only one with this question.

    I started by asking if there is a separate office for those who oversee the changing of an age and its influence on people. That led me to the information I am going to share with you now.

    A New Anointing For a New Season

    Apparently, it is not an office. It is an anointing. The term for the changing of an age and its influence on people is ‘a society in transition’. So, yes, there is a separate anointing. It’s also called ‘a new anointing for a new season’. In other words, it is a new anointing for changing circumstances.

    It is Not a Different Spirit

    The notion that this anointing is a different spirit is a common misconception. The terms ‘new’ or ‘different anointing’ refer to a new outpouring or a different application of the Holy Spirit’s power. Its purpose is to meet the specific, immediate needs of a transition. Theologically, the Holy Spirit is one. It is not a different spirit at all.

    New Anointings in the Old Testament

    There were Old Testament figures who had this anointing. Micah is thought to have received it. The verse cited in my research is Micah 2:13: 

    The one who makes a breach goes
    up before them;
    they make a breach and pass
    through the gate;
    Their king shall go through before
    them,
    the Lord at their head.

    Jeremiah 23:29 is also cited:

    Is not my word like fire--oracle of
    the LORD--
    like a hammer shattering rock?

    The Breaker Anointing

    I’m uncomfortable with this title considering what’s being said and done today in the name of Christianity. Calling this anointing a Breaker seems to be asking for trouble. One writer actually encourages believers to “release the Breaker anointing.” That terrifies me.

    I am also mystified about how an anointing would work under this scenario. I don’t think it’s something one releases. As I understand it, the purpose of the new anointing is to break through the fear and hesitation that keeps a believer from saying or doing what needs to be said or done.

    But the word is actually used in the Bible.

    One of God’s names in the Bible actually is the “Breaker.” A breaker anointing is a catalytic deposit of the Holy Spirit where eternity breaks through into the natural realm. It is a holy invasion where the gates of heaven are opened! (The Breaker Anointing by Jill Austin)

    • The Breaker Anointing is to shatter every chain that kept you bound.
    • It is for Kingdom-oriented reformation.
    • It’s a “New” Anointing for a new season.
    • It is associated with kingdom administrators or “cultural architects”.

    Conclusion

    This is important to me on at least two levels. It helps me understand the meaning of the courage and sacrifice of citizens who are now in the depths of the physical struggle. The societies of the United States and the world are in transition, but there seems to be an outpouring of the Holy Spirit to meet the immediate needs of the transition. We also see new political leaders who are willing and able to guide our communities through these changes.

    For me, personally, the idea of the new anointing is freeing. I know now that it happens, and it has happened for centuries. The miracles we see around us serve as evidence in this time that God is active and that he cares for the marginalized. He remains present, powerful and merciful.

  • Reading Time: 3 minutes

    What does Minnesota have in common with ancient Egypt? Both countries have a great river at their center. They may also have a political connection thanks to the mythology of Freemasonry. Keeping this in mind, ICE’s extreme focus on Minnesota takes on an unwelcome significance.

    Estimated reading time: 4 minutes

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    After reading my argument, some might decide the significance is debatable. However, I think it makes sense in light of the proposals coming out of Washington D.C., not to mention the ongoing attacks on citizens. Rational explanations can’t explain any of this.

    This article is a Traditionally-minded analysis. It’s justified by the American administration’s Traditional madness. However, I could be completely wrong. In that case, you could consider it an entertaining diversion.

    Differences Between Egypt and the United States

    There are some important geographical differences between Egypt and the United States. In ancient Egypt, the River belonged to the entire country. The Nile was Egypt and Egypt was the Nile. But in the United States, the Mississippi River defines the country in a different way, mainly through commerce.

    The River is crucial to American shipping and transport. However, the majority of Americans rarely think of it in a strategic sense, or in any sense at all. Here I would like to focus instead on the River’s political meaning.

    I base my analysis on what I know about Ancient Egypt’s reverence for the Nile, as well as the ancient world’s reverence for the great rivers of antiquity.

    What Does Ancient Egypt Have to do With American Politics?

    The Mississippi flows south along the entire measure of the United States. Likewise, the Nile travels the entire length of Egypt. Unlike the Mississippi, the Nile travels from the south of Egypt to its delta in the North.

    All of the land within the boundaries of ancient Egypt was related in some way to the River. However, the banks of the Mississippi only relate to a few states in the center of the country.

    That may be part of the reason we don’t theorize about its influence. Also, we have no spiritual or religious relation to the Mississippi. As far as I know, no one in the modern world understands rivers like the ancients did. The Freemasons might be another matter, but that remains to be seen.

    The interesting point in this particular analysis is that all but three of the states bordering the Mississippi are red, politically speaking. There are only three blue states at the River’s beginning: Minnesota; Wisconsin; and Illinois. Minnesota is especially honored. It is the home of the Mississippi’s headwaters.

    The United States’ Freemasonic Tie With Egypt

    In Freemasonic thought, the tie between Egypt and the United States is deliberate. Freemasons are taught that their organization existed in antiquity and they have a share in Egypt’s wisdom and lore. It is well-known that Freemasons made up a majority of America’s founding fathers. The layout of our capitol is evidence of their influence, and perhaps of their intentions for the country.

    Egypt Was the Center of the Ancient World

    Ancient Egypt was considered the geodetic center of the known world because of its advanced geodetic and geographic science. It was common for ancient empires to locate cities and temples at a distance of round figures and simple fractions from either the tropic or the ‘prime’ meridian of Egypt. Such capitals as Nimrod, Sardis, Susa, Persepolis and even the ancient Chinese capital of An-Yang were located in this way. Washington D.C. is approximately 15 degrees north of the Tropic of Cancer.

    Mormonism, which has been called the American religion, also claims a kinship with Egypt. The Mormons believe Jackson County, Missouri will be the New Jerusalem. The location designated for a temple in Jackson County is situated on the bank of the Mississippi, slightly to the west of 90° W . If I count from the western axis of ancient Egypt,(29°50’0″E), the location of the planned temple in Jackson County is 195 degrees west of that axis..1 The plans locate it at the same latitude as Washington D.C.

    Is Minnesota a Proving Ground for a New Kind of America?

    Is it possible that our current ruling class has an ulterior motive for its focus on Minnesota? I’m not forgetting that Illinois, another blue state on the River, was attacked by ICE first.

    When the American Empire feels threatened it’s common for it to treat individuals like citizens of a rival foreign power. But the attack on Minnesota has been extravagant in its violence and destructiveness. Also, it seems to go on forever.

    Is there a sense of ownership of the Mississippi River behind Trump’s attack on Minnesota? Is the attack territorial?

    How would we know the difference? A political takeover is as close to a territorial takeover as a democracy gets, isn’t it? It’s hard to say. Donald Trump does not think like a democrat.

    1. Peter Tompkins, Secrets of the Great Pyramid with an appendix by Livio Catullo Stecchini. Harper & Row, New York, Evanston, San Francisco, London, 1971. pp. 181-183. ↩︎

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    It’s beginning to look like the New Age was created by a committee of the political establishment. This might explain why they are so determined to protect their reign in Washington DC–they are true believers. The establishment’s ‘ownership’ of the New Age is especially glaring in the video series Changing of the Gods, a slick presentation of the last 60 years which showcases the counter-culture revolution of the 60s. It showcases Gloria Steinem, and her magazine, Ms., among other events. It soon becomes clear that the New Age was going to include trans-rights, regardless of what anyone might say. This article will explore the phenomenon of combining the new age and gender rights.

    The New Age and Gender Rights

    An article in Ms. Magazine illustrates how the liberal establishment has used trans-rights, to equate women’s issues with unrelated issues. This article by Alexandra Wilson-Mcdonald combines concerns about attacks on reproductive freedom with LGBTQ-rights. It also criticizes far-right politicians in the Czech Republic, Slovakia and Poland who from 2015-2022 opposed gender studies as an academic discipline. Wilson-Mcdonald laments that similar policies are sweeping across the U.S. today.

    Apparently, attacks on gender equality are to share the limelight with attacks on democracy. In addition, gender equality and democracy are on equal footing with anti-racism. By citing Ron DeSantis’s Don’t Say Gay bill, the author lumps the issues of slavery and racism with gender ideology.

    But some of us respect the new age enough to know that it can’t be harnessed for a particular ideology. Combining the new age and gender rights is one example of this attempt.

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