Cover Letter from Matthew Mossotti to Gabe Lyons
Although we have one degree of separation through several mutual friendships (Greg Holder, Anthony Meyers, Jeremy Nichols), you and I have yet to have the natural occasion for a personal encounter. I very much look forward to meeting with you when the opportunity arises, but for now, please allow me to introduce myself with an essayed response to a question you posed in recent marketing email.
A quick bit of my story as I drop 10K+words in a perfect stranger’s inbox: at a Radiohead concert in May of 2008, God reached down from on high and rescued me from the gloomy waters, pulling me out from the vortex of a decade of a life in frighteningly deep darkness. I’ve spent the past decade in the light responding to my redemption, dedicating great energies across many years to develop platforms designed to reform physical worldview. Through a variety of creative mediums for the public and one monstrous philosophical undertaking for the scholarly communities from an array of thought-disciplines, I’ve been striving to cultivate a mass-modification to the global conceptualization of the triad physics architecture and souled being. Several of these long-suffered efforts have just or are just coming into stages of completion, not the least of which being a 410-page graphic novel trilogy on which we have just signed off final-final edits (this IP has been originally and ultimately designed for films). At the outset in this cover letter, it’s fitting to acknowledge that I’m a big fan of Q. I’ve been consistently impressed by your devotion to presenting intellectual and social trends within the scope of the Scriptures.
As I was sitting down at my preciously allocated writing time now more than a few weekends ago, I decided to first check some email from my personal account where I came across your question on the difficulties associated with identifying trustworthy sources for issues relevant to the Church and our culture. Intrigued by your question, to respond to you, I weighed briefly breaking my writing routine (a phenomenon which my wife will confirm never occurs in the paradigm of Casa Mossotti). A thought ignited in my mind on the strategic trade war of ideas being fought between the citizens of heaven and the league of liars for market share in the economy of souls. My soul was swiftly set ablaze with this concept that at once seemed quite necessary for me to pursue. A sincere thanks to you for posing the question that inspired this essay – I hope you find a chance to read it.
Titled, “The Trade War of Ideas in the Cosmic Emporium: To Pull the Wool Off the Wolf…,” in the spirit of Q, this essay includes a fresh observation on the prevailing causation of the questionable performance of the Church in our mission-critical area within the culture of this world. Admittedly, this essay hints at the philosophical angulation from “The Physics of Spirit: The Phenomenology of Heaven and Hell” (the long-format treatise from which I broke writing to work on this essay – 500K+words that began in late 2014 in response to another question on my thoughts on the New Jerusalem from a theologian buddy – so you see how this madness works with me). I have certainly borrowed a bit conceptual material from the objective observational scope of my more classically-styled treatise on the physics of spirit. However, this thesis is very much unique from that on the phenomenology of heaven and hell and has been crafted to stand alone as a contemporaneous call-to-action.
I look forward to our paths crossing.
The Trade War of Ideas in the Cosmic Emporium: To Pull the Wool Off the Wolf…
An Essay by Matthew Mossotti
For Context: The author recently received a marketing email addressed from Gabe Lyons, founder of “Q,” a contemporary thought-leadership outfit that focuses on the Church and culture. The question the email posed for survey was: “When it comes to finding a trusted source on issues relevant to our culture and the church, what is the single greatest challenge or frustration you’ve been struggling with?” This essay has been crafted in response.
Outside of the Box but Within the Fold
Responding to the question of the difficulties locating trustworthy sources of relevant issues to the Church and our culture, my initial reply would have been this: I attend a wonderful church. You are personal friends with our lead pastor, who, as you well know, does a masterful job of dispatching the beauty of the sacred truths embedded within the ancient Scriptures and relating his findings to the emotional realities within the modern human nature. To that extent, as it directly relates to the question which has been posed, in our local church, we have a highly trusted source of relevant cultural import. But it seemed to me that your query was aimed at sources of culturally relevant issues which inform my faith from beyond the walls of our community church. To answer this question, as I have interpreted it, outside of The Crossing, when it comes to finding a trusted source on issues relevant to our culture and the church, the single biggest challenge, frustration, and problem with which I struggle is: “the necessity of this question.”
To be clear, the frustration with the necessity of the question is not challenge to the necessity of the question, but a commendation of the asking of the question as itself being a most-relevant issue. I will here essay to address the “necessity of the asking” as a symptomatic revelation of a deeper predicament that has been working to isolate the Church’s posture within the “world.” This essay has been dedicated to first identifying the prevailing causation of the underperformance of the Church in the mission-critical area within culture, then to offer a rational and (perhaps) seemingly counter-intuitive solution to resolve the dilemma, and finally, to provide philosophical relevance-measurement tools that serve to recognize, detail, and celebrate the expressed capacity of Christian traders in the marketplace of ideas. The thesis here offered is on the trade war for human souls in the cosmic emporium of ideas and the strategy to “pull the wool off the wolf.” Although I imagine the angulation of concepts will seem to come from way outside the box, I pray this essay is simultaneously recognized as coming from well within the fold.
The Rock & the Waters – the Supernal Society & the Sea of Sinking Souls
Before plunging into the malady that provokes the problem which produces difficulties associated with identifying trustworthy sourcing for issues which are relevant to both our culture and the Church, the imperative to define that which ought to be considered “relevant” must first be established. A fair definition of this popular adjective, “relevant” is: “appropriate to the current time, period, or circumstances.” If the intent of the question has been correctly comprehended, the inquiry contains a “both/and” propositional logic relating to both the Church and our culture – i.e. the question which is being handled was not intending to ask about issues which are relevant to the Church “and/or” our culture. If the question did intend “either/or” propositional logic, then the relevance could potentially pertain to one and not the other. So, assuming the “both/and” is the correct interpretation, then any issue which is exclusively relevant to either our culture or the Church would then not be “relevant” for both our culture and the Church and should be thusly disqualified from present considerations. This clarification firmly narrows the scope of relevance to include only those issues which display significance to the Church and our culture as distinct but interactive entities. Having removed all “culture-only” and “church-only” issues from the scope of consideration, further logical examination refines the operative definition of “relevance” as it pertains to both the Church and our culture. The approach to identifying the interactivity of the two entities must satisfy the definitional requirement of one entity exhibiting appropriateness to the current time, period, or circumstances of the other. Since “culture” is fundamentally defined as the current time, period, and circumstances in which we the Church find ourselves situated, the only interactive applications which can therefore be defined as “relevant” are those in which the Church exhibits appropriateness to the essential substance of culture. This is to state that culture cannot exhibit appropriateness to the essential substance of the Church.
To set the rational course straight away, cultural phenomena contextually define the nature and character of the substance in which our sacred institution has been, is, and will be situated. The Church cannot exhibit appropriateness to culture without perpetually adopting a situational awareness within the current nature of the essential substance from which souls are to be converted into the eternal substance of God’s temple. For technological and social currency, the Church adopts the communication systems and styles of the age to speak the language of the time to translate the logic of God’s love into contemporary formatting, but the Logos undergoes no adaptations from the progressive mechanisms which display Him to modern culture in fitting mediums. The languages of culture become pregnant with Scriptural ideas as they are translated into the multitudinous mediums of conceptual conveyance to make the Church “appropriate to the current time, period, or circumstances,” where again, the exhibited unit of relevance-measure becomes the Church’s communicative effectiveness within the cultures in which we are situated. In both senses of ideational extractions and technological applications, the Church utilizes the ideational substance carried within the essential substance of culture for the intent and purpose of being relevant, but the ideational cultural substance is essentially irrelevant to the Church. Because the true Church is only constituted by the human beings who are “in” the world but not “of” the world,” the translation of Scriptural precepts is always occurring through the modal expression of contemporary contributors who invariably speak in the languages of the “world” in which they are situated, making their communication of the sacred truths, “appropriate to their current time, period, or circumstances.”
For the edification and galvanization of the supernal society still dwelling in material bodies here on this planet, ideational extractions from modern findings and theorizations from the array of thought-disciplines perpetually serve as revelations that informationally excite the veracities which have been embedded within the ancient texts of the Scriptures. However, the importation of these culturally-extracted conceptualizations may not modify the “atomic structure” of Biblical precepts, but only combine with them to make “molecular” manifestations of eternal truth which are more contemporaneously visible to culture. For example, as cutting-edge findings emerge to show that equations from fluid mechanics can be directly applied with zero-modification to describe phenomena in the substance of space-time, the physics discipline increasingly affirms the Scriptural truth that the energy form upon which the Spirit of God hovered in the beginning should be aptly called “waters.” Although the recent theorizations wonderfully bolster the veracity of the ancient inclusion of the “waters” in the description of the ontological physical phenomenon, left as an unextracted detail from subcultural thought-discipline, these revelatory aspects of physics would be irrelevant to the Church if contributors were not “in” the world to take note of the confluence. Where this deep physical truth in the fluid dynamics of the substance of space-time has been identified and rationally mapped to the “everywhere-ness” of the energy of God that gives life to the known material universe, the previously mysterious physical statement from Peter becomes ultra-relevant to the Church and our culture: “long ago the heavens came into being and the earth was composed out of water and through water by the Word of God.”
The variegated ideational infrastructure of the manifold cultural reality becomes the adopted medium of the Church’s transmissions of truth, but the cultural ideations are themselves always supporting and never the core content of the Church’s message. As a solid object in water becomes wet but does not become the water itself, so the Church is “in” the world but not “of” the world. The ideational context of any culture of the “world” is the water color painted on the invisible “Rock” to reveal the Eternal within the contemporary situation. By this analogy, if the ideational substance of culture is taken to be liquid dye, then the waters which are dyed are the essential substance of culture – i.e. peoples, demographics, nations, and languages. As an invisible Rock set within the waters of the world, the Church is an object that innately absorbs the wetness of the waters within which we are set without ourselves becoming “of” the waters. In absorbing the wetness of the waters, the Rock takes the color of the ideational dye of a given culture and grows by absorbing converted souls from the waters of culture. This process remains constant across geographical and chronological distances. Because the essential substance of the Church remains unaffected in the ongoing process of our absorption and substance conversion exercises by taking whatever color of cultural dye the waters hold to be ideationally relevant, the color of the essential substance of culture is superfluous. The “Rock” is appropriate to every time, period, and circumstances, making the sacred society omni-relevant to the omni-present waters of the world. Through the certain assertion of great modification to the essential substance of culture, the Church literally converts the substance of the dying souls from the societies of the sea into the substance of living faith.
This same position that relevance can only be applied to the Church influencing the essential substance of culture can be reached another way, more directly, via the Scriptures. Of the liquid-like malleability of that social matrix called the “world” which the Scriptures depict as remaining under the dominion of the enemy of the Church, in his rapturous vision, the angel told John, “The waters you saw, where the prostitute sits, are peoples, demographics (ὄχλοι: “crowds”), nations and languages.” The whore of Babylon represents the tyrannical economic infrastructure which has been the paramour of every major kingdom of Earth’s history and, per the Scriptures, she has seated herself atop the sea of sinking souls which represents the whole of culture. Of God’s rescue of the faithful souls from being submerged under these dark and unpotable waters which represent the “world,” the lyrics from David’s “Song of Salvation” poetically capture the drowning dynamics of culture and correlate the realm of the sea to the ruler of this world and and his minions: “He reached down from heaven and took hold of me; He drew me out of deep waters. He rescued me from my powerful enemy, from my foes who hated me, for they were too mighty for me (2 Samuel 2:17-18).” In the energetic ocean waters which are the economy of souls, a trade war rages between the insipid forces from the abyss under the sea (the beings of hell) and the supernal society of souls who have been born above the waters of the skies within the heavenly realms (the Church and God’s angels).
It must be observed that where the essential substance of culture exhibits fluid dynamics, always being made to flow, always bending in one form or another, the core precepts of the Church are static and eternally unaffectable. On the unmalleability of the essential substance and the impotency of the dark force in the waters to stop the bloom of His Church, Jesus said He would build His supernal institution on the substance of the “rock” of Peter’s faith. Against the emergence His “Rock,” Jesus stated that the outbound influence of hell can have no power. Depicting the adamantine nature of the Church of the faithful, Daniel prophetically interpreted Nebuchadnezzar’s dream of this “Rock” which was not hewn by human hands. The Rock struck and crumbled the statue of the remaining kingdoms of human history and then filled the whole Earth. The inability of the waters to materially affect the essential substance of a rock set within them aptly illustrates how unaffected the essential substance of the Church remains when set into the culture of the world to which it does not belong. The Church continues to pull souls out from that cosmic sea to emerge as the ever-growing invisible Rock that reveals its form when set within the variegated substance of culture’s dark water matrix. Per Daniel, this sacred building-process of the ever-growing Rock of God’s faithful is cut out of the mountain of the masses, but not by human hands.
Synthetic Human Nature & the Paradise Purpose
The difficulty of discussing the effective substance of culture is akin to a fish realizing it has been wet for its entire life. To begin to examine the dark water matrix of culture, a basic thesis that conceptually reframes the phrase “human nature” serves to coat the invisible and immersive web of social and intellectual connectivity with a visible substance that reveals the formal infrastructure of collective human souls across history. The traditional meaning of human nature has been “the universal internal tendencies of human beings.” If this definition of human nature is rationally inverted to mean “the external synthetic ecosystem which humans have perpetually adapted for themselves to indwell,” the logical constitution of the human soul can be examined within the output systems of their collective creation. The internal infrastructure of the human soul is quite difficult (but not impossible) to scientifically observe, whereas the functional output of collective human being to manufacture its own habitational infrastructure is easily observed everywhere the humans forge social occupation of the planet. Within and separate from raw nature across history, human nature furnishes the scientifically observable external nature which has been produced as a mirrored expression of the internal nature of the humans’ souls. In this Platonic exercise, from examinations of the external ecosystem which the humans have synthesized as their ever-progressing “world,” rational conclusions may be drawn about the universal truths of the internal nature of every individual human – i.e. from observations on the collective human creation of its own external nature within and apart from raw nature, the requisite universals of the internal nature of every human creator become manifest. In the plain sight of reverie, the primary universal which appears is the intrinsic yearning for the eternity which has indeed been set in every human heart.
The ontological paradise purposing of the human soul will be readily observed in the humans’ relentless effort to stave off the decay of the wilderness with the outcropping of their own human nature, that dirt-free and water-supplied indoor landscape which is now mostly outfitted with temperature control. This fundamental impetus of eternality is betrayed in the grand historical enterprise in which the humans, as soulish creatures, have designed their own synthetic nature as a function of the innate desire to progressively insulate their lives from the entropic regulations of raw nature. Much has been extensively written on this subject of the humans’ paradise purposing in a Chapter from the treatise mentioned in the cover letter to this essay, but for the specific intents and purposes of the relevance of the Church to culture, this conceptual reframe of human nature assists the examination of the general design of the “world.” It will be observed that the synthetic ecosystem of human nature is comprised of segregated and sometimes interactive social and intellectual group trends (ὄχλοι: “crowds”) which are most aptly defined as demographically “branded” subsystems. The ideational commodities and products interchange of these social and intellectual group trends all-together represent the entire economy of souls (the waters). Each subsystem of the ecosystem of human nature has a systematic regulatory design that either includes or excludes conceptual interchange with other specific subsystems, effectively permitting or prohibiting mutually effective “trade laws” on ideational commodities and products – e.g. physics and chemistry and mathematics traffic ideational content with open trade regulations while maintaining other regulations that generally preclude content from such brands as mythology or comedy from entering the paradigms of their brands’ considerations.
Hell’s Hold on the Humans’ Nature – The Trade War of Ideas
The entire invisible legislation of the ecosystem of human nature is ultimately describable in terms of the net interaction of branded subsystems that collectively form the “world.” This is the social ecology of the systematic framework of human being on Earth which Saint John cryptically coined in the Koine Greek as the “κόσμος,” that dark water matrix from which the Church finds itself separated and yet still set within. Per the Scriptures, this “world” has been and continues to be maniacally manipulated by the fallen brood who remained loyal to that being who offered all the nations world to Jesus (it will be observed that Jesus did not challenge the serpentine spirit as to whether the nations were his to offer). As such, under the dominion of the enemy of the Church, the conceptual design of synthetic human nature maintains a strict ideational trade ban on commodities exports from our supernal society into intellectual and social subsystems – e.g. the mass-media community does not permit the ethos of the Scriptures to shape its manifests for delivery into cultural ports. Within the confines of the subsystem interchange regulations of the synthetic human nature, the physical worldview and thematic postulations within the Biblical narrative cannot escape as raw ideational material for consumption by the broader social and intellectual matrix. The conceptual core of the Church is socially and intellectually relegated with rigid ideational trade regulations in every branded subsystem of the cosmic emporium of ideas. As such, to share the ideas of Scriptural truth, we the Church must mostly rely on “walk-in business” from those dissatisfied customers of the “world” who have grown weary and leery of its deceptive design. As such, the only “go-to-market strategy” of the Church has been, is, and will necessarily continue to be the manufacturing of ideational products made from the cosmically-banned conceptual commodities of eternal virtue to export into culture as undetected conveyances of the sublime substance of Christian hope.
Countering the Church, the commodities from the containment realm creep into cultural manufacturing plants to fill the ideational warehouses with products made to simultaneously satiate and exacerbate “worldly” desires. The alluring products pump deceit into culture to hypnotize the cosmic market under the neurological illusion that material death and decay is being kept at bay by the outfitting of synthetic human nature. The worldly wares contain trace amounts of the ideational commodities from hell, designed to deceptively delight the humans’ neural network while they entropically destroy the integral dignity of their souls. The blissful shame of the duped souls fortifies their desire to gradually recede deeper into the dark with the consumption of every devilish de-light. They seek to sink deeper under the ever-darker waters of disgrace until their soul becomes completely void of illumination, such that their ignominy becomes a hidden reality from their own mind’s eye. In this way, the ecological regulation of the subsystems of human nature permit hell to ideationally brutalize its constituency. As fallen kind invade the economy of souls to lure the market with vanity into a submissive sleep, the Church strives to reach back into the matrix to awaken the market with hope. To carry the Light into the dark, contributors from the Church introduce the Eternal virtues within ideational manufacturing plants, packaging “goods” into the exportable form of ephemeral idea-laden wares. Designed to stimulate the truth of hope in both born-above and not-yet drowned souls, optimally, the supernal products are successfully exported into the cosmic emporium where the consumers light-upon deeper-felt meaning that provokes them to pursue their own souls’ eternal purposing.
And so, the trade war of the goods of heaven and the bads of hell plays out through the Church, pandemonium, and the culture which constitutes the economy of souls. To combat the Church’s mission in the marketplace of mankind, the pandemic forces strategically surge imposters and contraband through culture into the Church to discombobulate and confound the citizens of heaven with every conceivable bait-and-switch technique. One such stratagem has proved tried-and-true to tying the sublime enterprise to the ground while the infernal pours through culture undetected to scribble nonsense on the hearts of the faithful. With systematic soul-control of the tyrants who manage the macro-affairs of the ecological subsystems of the human’s nature, the league of liars executes a profoundly cunning ploy to hoodwink the citizenry of the Kingdom of the heavens on Earth. An “oldy but a goody,” the beguiling method of convincing the Church that our divine institution is merely another subsystem of the worldly ecosystem freezes the market for our exports into the economy of souls. To bring the transport of manufactured products of sublime goods to a grinding halt and smuggle infernal bads into the Church, the sunken spirits make born-above souls believe that the Church constitutes another one of the world’s social and intellectual brands here on Earth (another ὄχλοι). This sleight-of-hand methodology flashes the ideas of financial prosperity and morally safe-and-sound community with “Christian-products,” drawing the mind’s eyes of God’s people to focus on how the Church is carving out our own little place in this world. The “switch” happened, and no one realizes it. The Christian brand makes the Church “of this world” as a subsystem of the cosmic ecology of human nature.
The Devil’s Second Greatest Trick: The Brand of Christian Culture
Tricking God’s people into believing the illusion that they belong to this world in their own cultural niche, hell systematically freezes the ideational exports of the Church and pumps nonsense through the borders to scatter the sheep in disarray. When the bait is taken, the Church is hooked into becoming a self-servicing and zero-exports branded subsystem of the world, deepening its isolation and losing touch with the “real world.” If the Church is willing to fancy itself as a subsystem of synthetic human nature, the people of God are willing to submit to the ideational trade regulations that shut down its branded products exports into culture and admit every sort of impostor which hell will happily smuggle through under the same Christian brand. The undertow illusion is simple and sly – “By all means Church, utilize the current technologies and trends to manufacture a cornucopia of inhouse products so that when you look in the mirror of the “real world,” you will see that you are completely “relevant” in the modern marketplace of ideas because you now look the part; be sure to brand your smorgasbord of products so your people know they are safe and healthy to consume and some of “your” people will get really rich making these products for the Christian industry [and we’ll make sure that worldly culture knows to have nothing to do with these silly little rip-offs that make your imbecile brand of believers feel “relevant” in our world].” And pay no attention to the sheep who smell like wolves, you see, they have wool just like you, so you can trust them when they promise to make you rich and cozy in this wonderful world where you now belong [right where we want you, cutoff from society in your bubble of social awkwardness and ideational irrelevance where we can put you on display as a circus sideshow for for our world to watch as you let cartoonishly obvious phonies prey on your flock with their ravenous greed – one of our best contraptions].
In the first place, capitulating to the deceptive design that lures the Church into labeling the packaging of our glowing products ensures our products will never come out of their boxes in the cosmic emporium of ideas. For the Church to accept itself as a brand is to be forced into adopting a trade policy that utterly inhibits our only capacities to disseminate ideational Light into the myriad of dark social and intellectual subsystem cells of human nature. As a branded subsystem that flags our culture-bound products to effectively cue culture to avoid consuming them, the Church forfeits our ability to export manufactured ideational goods. The prison domain gladly grants the Church carte blanche to become an autonomous and self-supplying microcosm with zero market penetration potential in the economy of souls. In the second place, when all “Christian-branded” ideational products need to be all about Christian people doing Christian things to fit the brand standard, the quality of concept drastically diminishes, making the ideation itself unpalatable for anyone with even a little creative taste. Hemmed in by the brand, the Church began to act as both seller and buyer, robbing Peter to pay Paul in a net-zero worthless circle of commercial exchange within its self-contained marketplace of ideational products which are mostly mediocre, by cosmic or celestial standards. This cyclical vacuum of self-glorifying exclusivism concedes to the tactical isolationism which the ruler of this world so desperately and so deceptively designs to impose on the macro-institution of the Christian faith. If the Church permits this wolfish divide-and-conquer strategy to ravenously steal the blessed dignity of human souls in the wilderness of the world, we concede all market position to put up a fight in the trade war for souls.
With the branding that tells culture to ignore and avoid all our product lines, we the heavenly citizenry cannot export our sublime ideals into the ecosystem of human nature. As such, the “Christian brand” has been making “Christian movies,” writing “Christian novels” and making non-worship “Christian music” to sell into its own constituency as an ideationally isolated subsystem, but these manufactured products have zero relevancy-potential for culture at large. While the segregated Christian brand seeks to ignore the “trade war” in the economy of souls to perpetuate its autonomous self-servicing trade policy, the “Christian” industry focuses on manufacturing products to sell into its base. The knockoff ideational products are designed for the supposed citizens of the heavens to entertain themselves while they bide their time in human nature, growing ever-weirder as an ideationally incestuous subculture. Although Jesus was extremely explicit that His followers were to be in this world but not of this world, the Church seems to have capitulated to the dark design that has, up to this point, successfully sought to cosmically contain the sublime congregation as part “of this world.” To an alarming extent, the Church has permitted our own self-perception to adopt this serpentine subterfuge that “Christianity” is another branded social and intellectual subsystem within our own little niche as another part “of this world.” Because the world is held under pandemonium’s protocol, acting as a mere subsystem “of the world,” the Church’s ideational export is readily and widely banned for import by the “trade regulations” of the other ecological subsystems of human nature.
When the Church actively seeks to flag its exported products under one branded banner, we are being played in a “make-believe” hoax from hell that our supernal institution belongs to the humans’ nature. Perhaps worse, this same “Christian flag” has been serving as the branded banner for every sort of fraudster to exploit the innocent souls who have been duped into buying into the brand under the false pretense that every ideational product that has the “Christian” label slapped on it has been vetted by some feigned super council of from the Department of Theological Quality Control. Recognizing the worldly market potential of the considerable demographic of professed Christians, some in our supposed ranks pose to produce products which are “Christian-specific” versions of worldly commodities. Flagged with the silly brand for culture to easily identify and either ignore or mock, hucksters focus on capturing market share in the Christian demographic by making a Christian-version of almost anything – these opportunists would sell Christian vacuum cleaners if the obviousness of the absurdity would not draw the attention of the “Christian market” to the subtler absurdities which are being successfully sold into their constituency. Although some within the Church may believe that strategic isolation as cosmic subsystem is the safest and surest way to avoid the sway of the infernal undertow, this too is a self-subterfuge. The concern ought to be severe that the hellish league rarely puts such labels on the commodities and products of the world when seeking to infiltrate the Church with poisonous ideas, unless of course, that label is our own. Where we the Church find ourselves adopting the evangelically unprofitable and precariously vulnerable social and intellectual self-servicing strategy as a self-contained autonomous subsystem of the “world,” imposters and contraband are routinely smuggled through the borders under the slapped-on label to rob the integrity of our sacred institution. The orchestration that promotes this capitulation which grants Christianity the mere status of another branded subsystem of human nature is a subtle and slick Pandemonium ploy indeed. The time has come to pull the wool off the wolf.
Watching for Wolves Wearing Wool & Tearing Off the Label
As noted at the front of this essay, the Rock needs to “stay wet” in the waters of culture. The eternal Kingdom of God requires borrowed ideational substance from the ephemeral world to remain ‘relevant’ to its contemporary terrestrial constituency. It should be here restated that imports of the ideational products of culture are fundamentally necessary for the Church to “speak the language” of the version of the world within which it finds itself. As the Rock that is not made “of” but is supposed to be “in” the societal waters of the sea, the macro-institution of the Christian faith has and will continue to require ideational imports from culture that keep the Church contemporaneously “relevant” to its constituency. From social media to worship music, the Church’s communications format requires modern technological imports to be relevant to culture. Current delivery mechanisms must be deployed for the modern church-going audiences to easily access sources of relevant issues for internal consumption and external presentation. Although Church-only relevancies like theological works and practical church management tools are exclusively designed for “in-house” modernization purposes, these too must borrow from current intellectual and social trends to “connect” with leaders and thinkers of the day. In general, from the thought-disciplines of sociology, archeology, psychology and physics, a consistently successful importation of concepts and findings serve to highlight precepts and affirm physical claims from the Scriptures. The rational mapping of the Church to imported cultural technological and intellectual movements enhances the relevance of the Church to its own constituency and serves to present an intellectually and creatively vibrant community to souls seeking to more-profoundly realize their intrinsic paradise purposing. But the concern of trustworthy sourcing on the import of relevant issues betrays that questionable products have been slipping into the sacred society as “relevancies” under the guise of the Christian brand.
This returns to the original question this essay has been tasked with addressing: the query solicited an identification of the difficulty and challenge of measuring the trustworthiness of the sourcing on the issues which are relevant to the Church and to our culture. The mere necessity of this question more than suggests that the Church at large is without a sure means to detect noxious cosmic ideals which are somehow being sometimes “smuggled in” by covert mechanisms. If the Church has detected illicit exports of cursed commodities crossing into our borders, then the regulatory means of ideational measure must be examined to qualify the utility and the veracity of that which we are admitting into our collective body as “relevancies-nutriment.” The necessity of the question on the nature of these challenges is a bewildering exposition that the “trade laws” of what issues should be deemed relevant for admission into our faithful fold remain unfortunately ambiguous. It is not the qualitative measure of the cultural product imports’ utility to furnish relevancy to the Church which underpins the necessity of this question. The necessity of the question springs from untrustworthy hacks that introduce irrelevancies to the Church as relevancies to effectively smuggle in hellish commodities (“greed”) in the form of worldly products under the label of the Christian brand (“prosperity”). These breaches of the saintly society confound our constituencies who buy into the lie from hell that Christianity is a branded subsystem in the ecology of the fallen human nature. The exploitation of the Church as a brand in the cosmic matrix by forfeit hucksters has created the demand for clarity on what indeed makes our sacred society relevant in the first place.
For an “at-large” example of subtle absurdity, the Church’s willingness to promote a financial advisor who has profit-mongered under the Christian-label is as bizarre as it would be for the Church to promote a fitness trainer. Because of the fall of humankind, considerations for both financial and physical health are necessitated, and, like most any discipline, precepts of Biblical wisdom can be easily attached to the best-practices of either discipline. However, the successful pursuits of either discipline of financial or physical health are “worldly achievements.” Worldly achievements are more-than fine to make, but worldly achievements are more-than-unrelated to faith and are hence irrelevant to the Church as a means of promoting the authenticity of our relevance, both intrinsically or extrinsically. The basic money-management techniques presented by the preeminent profiteer of financial peace are in no way different or better than any which might be made by any sound financial advisor, Christian or otherwise. Yet we the Church have financed the fortunes of this less-than-theologically informed charmer because he has branded his non-unique financial precepts as “Christian.” The problem is not that some hack figured out how to sell a basic service to a whole group of sheep because they are a whole group of sheep. The problem is that what he has sold them is irrelevant to their being sheep, and this mass-adoption of that which is irrelevant to faith as relevant to faith reveals endemic nonsense. As harmless as it may seem for the Church to put their money behind a guy selling a Christian-labeled service that has nothing to do with their faith, the absurdity of the mass-buy-in reflects that the stage has been set for the wolves to not only put on wool to play the parts of sheep – the wolves can get the sheep to buy tickets to their shows.
Under the bland Christian brand, for an “at large” criminal example, motivational speakers pose as Pastors who promise worldly prosperity while they pick the pockets of the people they swindle into believing that the will of God is for Christians to get rich. These wolves put on the wool of the Christian brand and sell a lie that the calling of God is for His faithful to live each day like they do – blissfully, never breaking their aggressively-doctored white smiles while they admiringly preach on what a wonderful “world” it is after all. Preaching the spell of the material god (mammon), these con-men and con-women pervert their converts to love their god of greed and hate the Other. Under this Christian brand, the theological abomination that the Church is both and of this world festers in the cesspool of the subculture that saunters about in a cosmic comedy of errors, reading bad books, listening to worse music, and watching the worst films, all the while believing that God is pleased to promote this greedy and socially awkward parody of His true Church. The very same branding which isolates the Church as a self-contained ecological subsystem of human nature also gives a label which hoaxers readily utilize to slide contraband into our supernal society, undetected. The secular world looks in on the absurdity playing out in this charade of the Church and rightly ridicules the maddeningly ludicrous and not-unobvious scheme that is somehow actually succeeding, watching plain con-artists preaching on prosperity to psychologically swindle the masses and fund their own insatiable cupidity.
“Of” the World and Not “in” the World: Getting Back into the Emporium
To more lucidly recognize the trustworthiness of the sourcing of issues which are relevant to the Church and to our culture, the Church ought to first begin to more tactically consider the matter of our own ideational product export strategy. The quality of the Church’s ideational exports into the subsystems of human nature are clarified by a single and easy-to-identify aspect: the demonstrated utility of a supernal-laden idea borne to subvert hell’s anti-trade laws within the cultural brands of worldly society and scholasticism. If a given Christian export of light succeeds and reaches into the darkness where broader culture signs off to import the cargo as belonging to its own manifests, the sublimity of its sourcing is thereby verified. Saint John explicitly described this bringing of light into the darkness as the primary function of Christ’s advent – as imitators of Christ, therefore, we do well focus on shining His light into the darkness that has not overcome Him. Therefore, wherever Christian contributors exhibit capacity to ideationally penetrate cosmic culture, the relevance of the Church has been demonstrated via cultural influence and the source may be trusted. This is the Way we the Church are supposed to be in this world: successful merchants of celestial ideational commodities who manufacture unbranded products that carry the heaven-sourced ideation to be successfully sold within the cosmic emporium of ideas.
Conversely, if a given “Christian-cultural” product has been designed to only succeed by way of economically penetrating pockets of the Church, the quality and integrity of the ideational sourcing should be widely and severely distrusted as a purveyor of wolf wool. Although it may seem that isolating as an autonomous subculture is the only way to be in the world and not of it, this sly lie hides the two-part truth: (1) this is the only mechanism for hell to simultaneously slide through the Church’s doors while (2) barring the doors shut to keep the Church locked in and off the ideational trading floor of the cosmic emporium. If, in the effort to remain segregated from the world and yet in it, the celestial institution adopts the status of being a subsystem of the ecosystem of human nature, the Church does more harm to ourselves than merely consenting to be a part of that world which belongs to the dark ruler – we concede to not fulfill the other half of the edict of Christ by becoming less “in the world.” The perfection of the pandemonium protocol which has been poured into this lie (“perfection” in the sense of entirely mature state of completion) is that the undertow does more than succeed in pulling the Church into becoming part of the world. In tricking the Church into taking a brand that effectively promotes a self-perception as a cosmic subsystem, the conditioning agents from the containment realm have concocted the devilishly brilliant deception to take us “out” of the world by making us part “of” the world.
As an isolated subsystem that autonomously manufactures a Christian human nature within and apart from the rest of human nature, the Church effectively removes itself from the “real world.” The serpentine scheme plays the Church to not only become part “of the world” as a branded subsystem, but also eradicates any potential relevance for the Church “in the world,” such that we cannot fulfil either statement of Christ that His Church is to be “in” and not “of” the world. In the flawless dupe, as a brand, the Church finds itself being both “of the world” and “not in the world,” effectively double-defying our Savior’s situational directive. The Christian amusement park of branded subculture is a cartoonish mockup of the real world that has been constructed under the same escapist precepts as Disney World, wherein the people of the Church run around like charmed children playing make-believe that the magical kingdom has presently landed here on Earth. The fiendishly-fabricated fantasy that fools the faithful is the faux-framework which feels like insulation from the forces of the world, but like the Disney parks, a sinister underbelly pours through the imaginary themes of the brand, mostly undetected.
The escapist aim of separating the Church from the world with the theme park of Christian subculture fosters the philosophy that the Church exists for the explicit purpose of biding our time in a bubble of amusements that keep our souls safe and our minds not entirely too bored until we go to heaven. The rub that springs out from living in an amusement park is the grave disparity of worldview which cannot reconcile the realities of the real world to the illusions of Christian fantasyland. The disparity engenders every sort of bigotry, a natural outcome which the sub-space-time vice-regents of the ruler of this world are quite pleased to package as the primary ideational export of the Church. The phantom of the Christian theme park of ideas permits the presentation the Church to the world as a confused brand of hate-mongering discriminators who intentionally live in a self-manufactured delusion while privately pretending to be lovingly relevant to the very reality they so hatefully and publicly scorn. The foundational error of branded Christianity has been the attempt to build the products of its magical kingdom from the commodities of Christian virtue in a design to keep the big bad wolf of the world outside. This philosophical premise could not be more opposite to explicit directive of the entire enterprise of the Church to carry the commodities of Christian virtue into the world. So long as the Church strives to run an amusement park of ideas to keep itself as an isolated branded subsystem of the ecosystem of human nature, the Church remains simultaneously “of the world” and “not in the world,” entirely irrelevant and increasingly bizarre.
Such trifles as “Christian labels” create the subtle but sure schisms that prohibit cosmic adoption of the Church’s exportation of product but, more dangerously, the “Christian brand” gives the wolf his wool. To remedy the necessity of the question on the trusted sourcing of issues which are indeed relevant to the Church and our culture, the Church must abolish the Christian brand that intends to sell irrelevancies into itself as a self-contained subculture. This is a frightening premise for many who may rightly and wrongly ask, “Without the label, how are we to know we have Christian products then?” To this it will first be replied that the only ideational products of the Church that should be categorically and exclusively “Christian” are those manufactured for the in-house edification of faith – e.g. theological works, worship music, church administration books, etc. As it pertains to the ideational products in the cosmic emporium of culture-related issues, if they have come from contributors of authentic faith, it must be observed that every faithful member of supernal society is supposed to know our Shepherd’s voice – i.e. branded labels not required. This fundamental precept must be trusted: we the Church should be ever-confident that we will hear Him as He speaks through the ideas of the people from His Church. Our souls have been tuned to the sublime key, such that we should all recognize when and where He is sounding out without cheapening the mystery of His voice by slapping on that stupid label which subjects the spiritually dumb to the swindlers. For those now accustomed to and altogether too fond of the label of “Christian-culture,” it must be communicated: The Church is not a subculture of this world – we are ambassadors here. For anyone who demands that the Church continue acting like another cosmic subculture, they must then renounce their citizenship in the Kingdom of the heavens.
The Rock Gushing Living Water into the Wilderness of the Imperial Sea
The Church cannot keep giving the wolf his wool. The Rock made of the supernal substance of faith cannot grow if it hermetically seals itself from the waters of the economy of souls, “the peoples, demographics, nations and languages.” The same last four empires of this planet which were shattered by the Rock in Nebuchadnezzar’s dream are the same kingdoms as those which Daniel’s subsequent vision recorded as emerging from the waters, “four great beasts came up out of the sea, different from one another (Daniel 7:3).” When the last of these empires of souls from the waters of worldly culture is destroyed, the correlative passage on the growing Rock which was not hewn by a human hand finds its fulfillment, “in the days of those kings, the God of heaven will set up a Kingdom that shall never be destroyed (Daniel 2:44).” We the Rock are that emergent Kingdom of God who have been set within the waters of culture to grow by gathering souls, converting the amorphous substance of unsaved souls into the adamantine substance of the Rock of faith on which the eternal structure of the Church has been being built. If the Church self-imposes a branded subsystem as another demographic “of” the world that simultaneously takes our sacred society “out” of the world, we lose touch with the energetic substance of culture. God has commissioned us to help these sinking spirits of the waters to escape their world of soul-decaying desire to participate with Him and us in the divine physics (as Peter phrased the result of faith).
The Scriptures offer multiple entries that associate the nations to the unpotable and dangerous ocean waters that tyrannically rage as the dark puppeteer of their collective pulls on their soul strings. Of God’s supremacy over the sea of nations, the Psalmist wrote: “You stilled the roaring of the seas, the pounding of their waves, the tumult of the nations (Psalm 65:7).” Describing the constant state of warring Earth between His Ascension and His Parousia, Luke recorded this association of the tossing sea to the cosmic societies: “On the earth, nations will be in anguish and perplexity; the roaring and tossing of the sea (Luke 21:25).” Although the individual souls of the sacred institution are sealed from the salty waters of the world by the Holy Spirit, our collective Kingdom is intended to be utterly immersed within the imperial sea. The Church has been set within the unpotable waters of the cosmic ocean to channel the sublime virtues of the Living Water into the economy of souls. The virtuous refreshment that pours through the Rock in the wilderness of the world draws the drowning and dehydrated human spirits to drink from the Living Water, effectively sealing new citizens into the Kingdom of the heavens. Paul said that the Rock in the wilderness through Whom potable water flowed was Christ. As we the Church are called the body of Christ, it therefore our task to channel the Living Water as that Rock in the wilderness of the imperial sea. Perpetually achieving this wonderfully mysterious function of converting the souls of the dark water matrix into the unbreakable substance of the Rock though Whom the Living Water flows through faith in Him, the Church must necessarily be “in” the world to fulfill this ultimate prophecy: “And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most-High; His Kingdom shall be an everlasting Kingdom, and all dominions shall serve and obey Him (Daniel 7:27).”
The eternal institution of the Church has not been set within space-time to languish in the world as a discriminated subsystem that produces less-than-mediocre ideational products for its own constituency to bide its time as an isolated subculture. The Church is here to prevail against the soul-drowning tactics of the dark undertow in the trade war of ideas. Our mission is to import ideational commodities from the Kingdom of God to manufacture products for strategic export into the kingdom of the air that ideationally penetrate the deceptive matrix with the Way, the Truth, and the Life. We are certainly not a brand of society from the dominion of darkness and must never allow ourselves to view our sacred institution as such. We are a band of ideational soldiers from the domain of Light vying for sublime conceptual relevancies to win the day amidst the mercantile battle of the brands in the economy souls. We are here to lay intellectual and social siege works on the ideational fortifications of the subsystems of the humans’ synthetic ecosystem. We the Church exist to expose the vanity of human nature with the capital of hope as our covert commodity from the divine paradigm, packaged in “goods” for broad cultural consumption. The real question before the Church is, “what is the single biggest challenge, frustration or problem in the struggle to subversively surge exported commodities of ideas from the eternal realm into the cosmic matrix through relevant products manufactured by contributors from our celestial citizenry?”
Collecting Truth Sediment in the Cultural Sea of Ideas
To the question of the trustworthiness of sources on the relevancies of the Church, any media group which stakes claim to promote instances of cultural relevance for the Church should only report on the effective exhibitions of independent resiliency by contributing born-above souls who are successfully trading ideas within the subsystems of the ecosystem of human nature. The effective trade policies of the Church more than pump sublime exports of the Rock into the cosmic emporium of ideas. Our thought-merchants must also carry sediment samples of truth out from the array of thought-disciplines that verify and fortify the detail of the Scriptures, sharing the ideational substances of the arts and sciences to edify the halls of the Rock. The transactions of the Church’s ideational export into the cosmic emporium are only relevant to culture if the Church has indeed demonstrated the independent resilience of our supernal society to make an adaptation on the infrastructure of the world while holding our integral form perfectly intact apart from and yet within that human nature. The transactions of the Church’s ideational import from the cosmic emporium only relevant to the Church where culture has inadvertently produced verified validations of the supreme hope promised by the Scriptures. To fulfill Peter’s orders, these fortifying conceptual sediments of truth are the substance which can be utilized by the faithful citizenry to form the gentle and reverent deliveries of prepared rationalizations for the great Christian hope when we have been solicited.
The foundational assumption of this evaluative method of Church relevancy is that saintly contributors are implanting sublime ideational commodities within manufactured product outputs into the economy of human nature while simultaneously extracting verifications of faith out from the ideational wares of the cosmic thought-disciplines. The Church happens to the world by laying hold of ontological ideation on exactly who we are and what we are doing here through the myriad of mechanisms which transport eternal virtues in and out of the cosmic emporium of ideas. The goods which carry the Christian commodities into the world shape the intrinsic ideational formatting of souls to feel their worth and perceive the delicacy of their design amidst a dangerous and deceitful human nature. Simultaneously, the Church allows for the happening world to provide current handles of truth that inform the situation of sacred society within the adaptive ideational landscape of an ever-refining physical worldview. The Rock imports products from the cosmic emporium that congenially serve to edify and elucidate Scriptural precepts within the given modern context through the manifold extraction of eternal truth from the culture-made ideas that demonstrate wide conceptual appeal to human souls. Because the whole of creation itself is fundamentally “very good” (according to the Creator Himself), and since humans bear His image, in the modal myriad of creative human expression, conceptualizations which carry any hint of the Creator’s methodological truth tend to arouse the masses. Whether intentionally borne by a saintly contributor or accidentally happened upon by a cosmic creative, any ideational content which bears a manifest of the Creator’s creative cargo summons the intrinsic good within the design of rational souls to ignite their innate desire to lean in and smell the scents from the garden of their own paradise purposing.
The popularity of an idea-laden product is, therefore, a function of the extent to which the creative process inventively reflects the expressive image of the Creator Himself. In producing conceptual cargo that emits wafts of truth, the masses are galvanized to instinctively respond to the intrinsic goodness of the Logos through which the entire creation has been created. For this very reason, the faux-nature of Church-branded cultural products can never be popular at large because their creators cannot be imitating the authenticity of their Creator’s creative process while they are duplicitously exploiting His name for their personal profit and popularity. Church-branded cultural products stink like the polluted airs around a chemical factory because they are fabrications of the Creator’s truth. What a pity it is for the poor souls who consume these phony wares to live amidst the ideational stench discharged by such creative fraudulence. Quality creatives produce quality creations because they exhibit the authenticity of the Creator’s process to produce a creation that bears the pure creative truth of the Logos. Einstein said that “creativity is seeing what everyone else has seen and thinking what no one else has thought.” Whether it be the creation of physical and anthropological revelations that furnish deeper understanding the of the creation itself or if it be the creation of art and literature that express deeper-souled sensation of the creation itself, whatever is true of the creation itself is also intrinsically good. Even if the creators are themselves not Christian or not even attempting to appeal to Christians, where the Church identifies cultural popularity of a conceptual creation in the cosmic emporium, the truth of the Logos within the concept which attracts the masses can be extracted from the import and utilized to demonstrate the correlative Scriptural precepts as the active agent of cultural attraction – e.g. “may the force be with you.”
By way of an example of an explicitly non-Christian offering that accidentally betrays a foundational Scriptural position that serves to clarify and fortify the veracity of the hope of salvation: the mass-popularity of the conceptual undergirding of the Wachowski siblings’ 1999 film, “The Matrix” was predicated on the reality that the humans are trapped in a world in which they do not sense their own imprisonment until they have escaped to be able to see it for what it is from the outside in. The feat of escaping the Matrix can only be accomplished by humans who respond to a deep-seated sense that something is deceptively amiss in the core ecosystem of human nature. The Matrix represents a synthetic consciousness with which the humans are presented as being “reality,” which only simulates the true reality from which the humans have been cognitively separated. The author of this essay has no sense of how widely the communicative leaders of the Church have utilized the popularity of this Scriptural precept encased within a technically non-Christian product as an extracted proof of Biblical concept winning consumers within the cosmic emporium of ideas. Nonetheless, this film was designed upon the conceptual truth of the innately deceptive world in which humans are unwittingly imprisoned, only able to be extracted from the lie when they begin to acknowledge the fabrication signatures teeming all around them. Moreover, once borne out from the cosmic matrix, these born-outside souls are still able to go back inside the prison with new power that helps them to awaken and release others. The mass-appeal of this rendition of Plato’s Allegory of the Cave should be positioned as a clear demonstration that souls are attracted to suspect that their actual situation within human nature is far less real than it has been deceptively designed to lead them on to believe. “The Matrix” is such a good film because it is a conceptually true film that notably aroused the cultural masses to ponder paradise (also influencing this author to adopt the title as a modernly apt descriptor of John’s “cosmos”).
The Merchants from Citizenry of the Heavens Trading in Divine Ideas
The cultural exports which are worthy of the Church’s attention are those heaven-sent conceptual contributions which have been successfully sold into the branded subsystems of human nature within the worldly emporium of ideas to mass-modify worldview. Dante did not write “La Divina Comedia” nor did Milton write “Paradise Lost” for the faux cultural microcosm of the Church. The world has purchased these masterpieces in the cosmic emporium because they are creative wonders born in the minds of authentic creatives who successfully implanted ideational constructs within intrinsically good products. In the finest single work in the history of physics where the true father of modern science literally invented the Calculus to mathematically describe and define the laws of material motion, Newton concluded “The Principia” with a glorious burst of theological physics that ended his magnum opus of philosophically-charged mathematics with this sentence, “But these [the physics of Spirit] are things that cannot be explained in few words, nor are we furnished with that sufficiency of experiments which is required to an accurate determination and demonstration of the laws by which this electric and elastic Spirit operates.” Newton did not describe gravity for the Church, but the whole intellectual world has purchased Newtonian mechanics in the cosmic emporium of ideas because the mighty creative genius of Sir Isaac Newton produced authentic truths of in his mathematical revelations of the intrinsically good Logos. Mass-modifying physical worldview, Newton earned the ear of every subsequent generation of physicists and made certain to include a philosophical ode to his Creator Lord God within the undeniably true context of his calculus. Not writing for the Church culture, importing cosmic mysticism into a supremely-informed theological interpretation, C.S. Lewis’s “Chronicles of Narnia” always appeals to the intrinsic good of every soul who has the secret longing sense that the seeable universe is mysteriously connected with another unseen land. The authentic truth encased within Narnia brings every soul near to the goodness and power of the person of Jesus, whether they at once recognize the real meaning of the sentence, “Aslan is on the move.”
As it pertains to the heavenly exports that pour through saintly contributors, the measure of the impact of the ideational products on the intellectual and social branded subsystems of the ecosystem of human nature is the measure of their relevancy to the Church. This evaluative approach of the conversion supernal commodities into ideational products which sell well within the cosmic emporium of ideas assigns relevance-merit to the extent of these products’ penetration into the economy of souls. As it pertains to conceptual products of mass-appeal within the cosmic emporium being imported into the Church, the measure by which relevance-value can be assigned depends first on the identification of the authentic truth which underpins the ideational product’s popularity. If the truth points to paradise and has been properly identified and successfully extracted, then the import from the cosmic emporium of ideas can be rationally mapped to give display to the Scriptural precepts that bolster the same truth. Where a Scriptural truth can be demonstrated to be drawing the masses to any ideational product in the cosmic marketplace, the cultural import becomes relevant to the Church. This method of measure quite naturally resolves all difficulties related to gauging the trustworthiness of any source which works to draw the Church’s attention to the cultural issue as a relevant import – the question of relevancy always is, how contributors from the Church are on the move to influence the worldview of not-yet-Christian culture and how popular truths from not-Christian subjects are correspondent to the Scriptures. As saintly media outfits evaluate the issues from the cosmic ecosystem which the Church can utilize to galvanize our supernal society here on Earth, the defined objective for trustworthy sources must be a single-minded focus on recognizing, detailing, and celebrating the expressed capacity of Christian traders in the marketplace of ideas.
The issues which are relevant to the Church and to culture will be found wherever Church-merchants are successfully invading supernal ideas into the dark water matrix and or wherever they are successfully extracting truth from popular ideas of the various thought-disciplines within the cosmic emporium. With content that teaches by example, trustworthy media outfits of the sublime society should consistently present the Church with the myriad of methodologies which are successfully deploying ideational exports into culture and successfully employing ideational inputs from culture that prove the power of Scriptural truth. These issues lead other thought-leaders from the citizenry of the heavens to consider new ways for selling into the undertow of the dark waters to sublimely stimulate yet-to-be awakened souls while also acting as buyers of true ideas who bring ideational treasures back into the fold to further refine the theological rationalization of the Scriptures to the progressive discoveries and theorizations. Within the walls of our sublime social and intellectual subsystem that does not belong to this world, as we observe the relevant issues of culture in the marketplace of ideas, our philosophical conversations must be those of a tactical insurgency of a commercial thought-enterprise. We must draw on the ideational resources of the enemy-occupied territory to strengthen our mercantile soldiery while we introduce the propaganda of hope to arouse new souls into our league. As citizens whose names have been registered in the heavens, our civic duty is straightforward: identify exploitable opportunities to invade the ideational marketplace of human nature to which we no longer belong, successfully introduce the Eternal to the cosmic emporium and discover our Creator in the discoveries and creations of our culture. As we the Church display our relevance by penetrating the cosmic matrix to achieve these objectives, sources will prove their trustworthiness in their presentations of the issues that report how we are achieving our tactical victories to clarify who the human being really is and what the human being is really doing here.
May the Way of Light guide you always.