How Civilizations rise and fall and how the Inequality of Man grows, until it causes the Fall of a Civilization. Until Man can regain their High Tech Asexual Pure-bred Birth Society, that they had 'in the beginning', when Planet Earth was Colonized, by our High Tech Ancestors (HTA), from Space, starting in 10,000 BC, and taking 6-Days/6000-years to set up the Ecology System, and bring in the Species. They are the Higher 'Beings', Man Gods and Angels of religion and myth, that had supernatural powers. High Tech is 'super'natural. Our HTA reproduced the Original Pure-bred Society of Adam and Eve, in a High Tech Womb, in the Garden of Eden. On Day 7, the Colony was put in charge and they 'fell' to Heterosexual Body Birth, the Original Sin, and Man has has to go through the cycles of birth, death, and rebirth, and we have to go through these waves of the rise and fall of Nations and Civilizations. Because of the Imbalance of the Life made by Heterosexual Body Birth, all the Genetic imbalance and impurities in the 'seed', Man joins together in the Lower Nature of Reproduction, will continue the Dysfunctional Unbalanced Societies. Whatsoever Man sows, that also shall they reap. There are two ways for Man to reproduce, In a High Tech Womb, or in the female womb. We need to understand the Bible is a record of our HTA, how they colonized Earth, and how they reproduced by the High Tech Womb, the Higher Nature. Adam and Eve were reproduced by High Tech; Cain, Abel, etc., were born by Body Birth and the first dysfunctional society was started, which divided into many Unequal groupings. Envy, Hate, Killing, and Death began.
Today, Man has returned to the knowledge of High Tech Birth, and should Unite and get back to the Higher Nature of the Eternal Physical Life. Life did not evolve on Earth, and we have not evolved from savagery to become civilized. We regressed from Civilized to savagery. What is civilized about the starving people, the killing for 'things' and land, and having enough nuclear bombs to destroy 60 Planets like Earth? The Fall of Man from Civilized to Animalistic and the hope of getting back this Eden/Heaven on Earth is taught in most religions.
"Man's Unconquerable Mind", 1954. By Gilbert Highet. "So it was through learning, through expanding our knowledge, that we moved from primitive animalism to primitive human savagery, and from savagery to civilization. People sometimes say nowadays that the next war will mean "the end of civilization". It might well mean the end of an era in civilization. We, or our surviving remnants, and our descendants, might go savage again for a time. But as long as the planet is livable and as long as we possess, unimpaired, this fifty-ounce organ of exploration and invention and adaptation, the brain, we shall not only be able to reconstruct civilization. We shall be compelled to reconstruct civilization. - The history of Western civilization through the last three thousand years - for all its sins and stupidities - can best be understood as a record of the adventures of the thinking mind. - Those who are most easily depressed about the precarious future of Western civilization are usually people who do not know the full history of its past. They also very generally misunderstand our relation to the Greeks and the Romans. They imagine them as remote peoples whose lives and achievements interest antiquarians alone, and whose languages and thoughts are "dead". Certainly they always conceive the Greeks and Romans as being more primitive than ourselves, instead of being in many ways more mature and more advanced in knowledge and experience. - We, who stand lower than the Greeks and Romans in some things and higher in others, can and should look toward them constantly, in order to interpret our own destinies. -
"The Greeks drew no color line. They had no racial, social, or national barriers around their culture. Any "barbarian" could enter it if he learnt to speak the language, to behave civilly, and to think. Many of those whom we consider characteristically and intensely Greek came from distant lands and were immigrants to the language and the civilization. That is part of the importance of St. Paul, that though born and bred a Jew he abandoned the rituals of Judaism and Jewish exclusiveness, and set out to preach the universal religion through the Greco-Roman world in the international language, Greek. - Far more people could read and write in A.D. 150 than in 1350, or in 1550, to perhaps 1750 and 1850. The slaves of 200 were better off than the serfs of 1100 or the slaves of 1850, and infinitely better off than the slave-prisoners of German camps in 1944 or Russian camps in 1954. - The civilization of Greece and Rome had its imperfections, as all human creations have, but it had more merits to outweigh them than most other cultures in our history. And particularly in the matter of knowledge and of the free dissemination of thought. Schools were nearly everywhere. Europe and northern Africa and Egypt and the Near East were filled with books and covered with libraries. Over thousands of square miles, from city to city, moved the traveling teachers, the wandering philosophers and orators, the religious and social propagandists freely explaining and eloquently disputing. The best known document which displays this activity is the Acts of the Apostles.
"Observe, for example, the sweet reasonableness with which the mayor of Ephesus calms the riot started by St. Paul's preaching against idolatry; see how eagerly the Athenian intelligentsia invite him to explain his "new Doctrine" and how civilly they dismiss him when he expounds the resurrection of the body; how calmly the story ends, with St. Paul living in Rome, "preaching and teaching with all confidence, no man forbidding him". There were constant disputes in the Greek and Roman world, but they were a sign of the free movement of thought. There was no index of forbidden books. Censorship was sporadic, limited, and trivial. Secret police did not exist as an institution. People conformed far less than they do in any modern national state: in fact, if we could return for a day to Rome or Athens or Marseilles or Antioch as they were in antiquity, we should find them bewilderingly various and eccentric, filled with temptations to moral and intellectual libertinism such as most modern people never encounter. The early Christians suffered far less from the restrictions of the Greco-Roman world that from its liberties. What they wanted was not more freedom, but less. - It was the western part of the empire, the Roman part, that collapsed first; the eastern sector, the Greek-speaking area, maintained itself under almost incessant attacks for another thousand years. - Even after attacking and destroying so much of the civilization of the Greco-Roman world, the barbarians learnt from it. Up out of that darkness our ancestors climbed slowly, as their ancestors had climbed before out of far greater darkness, and as our descendants may have to climb once more. It is a long and complex story, for it covers over a thousand difficult years. -
"But all this is the story of only one culture. The Greeks taught the Romans. The Romans added much of their own. The modern West civilized itself largely by learning from its parent, the Greco-Roman struggles against communism and fascism and national socialism and so on, will be best written as the record of a war for the command of men's minds. - And one certain truth about the great works of the mind - inventions, philosophical systems, poems and plays, pictures and music, scientific discoveries and political institutions - is that many of them were made by men who started life in ordinary, even in unfavorable, situations and then far outsoared their origins. - Yes, the outer world - both visible and invisible - is ultimately a mystery. So too is the other world we inhabit - the inner world, the world of the mind. Not one of us knows what his own mind contains. Not one of us knows what his own mind can do, or will produce. - Most people respect knowledge, but they do not necessarily like it. Suppose that the standard of living continues to rise all over the world, as it has done in the lst century; that the population continues to increase; that its labors are shortened, its hours of leisure lengthened, its anxieties diminished, and its pleasures more lavishly supplied. Which will it prefer, learning or liquor? Art, music, and books, or cards, dice, and horse races? It is difficult to be sure. All over the planet, as soon as men and women get a little money and leisure, something to lift them above the hunger of this week and the apprehensions of next year, at once their diversions tend to become either silly or disgusting.
"Whether you think money represents extra work or material, it is appalling to reflect upon the billions of hours and the masses of material which are utterly wasted every single day all over the world, by being thrown away on trashy amusements, none of them providing more than a single day's excitement, most of them offering much less, and all of them based on the idea of Having a Good Time, which really means having a momentary impulse and satisfying it. We must be related to the monkeys, because so few of us seem to realize that pleasure is not the same as happiness. Now, it is certainly possible that the future of human thought is this: that it will be swamped under a flood of human silliness. - The early Christians repeat again and again that life around them is 'too pleasant', everyone can have a Good Time, every lust can be satisfied and new lusts are constantly being invented. Wealth and pleasure and thoughtlessness, these made the "world" which the Christians endeavored to transmute, or from which they fled in despair. Eventually they converted it, just as it was collapsing, and as we know, they preserved much of the best of it, the books and the ideas of those who had thought and written while the others around them spent life and wealth on girls, drink, and the races. Therefore this could happen to our civilization again. Some observers believe it is happening now - not over all the Western world, nor over all the planet, but at least in several countries. They are convinced that the pursuit of money and temporary pleasure is killing all other powers of the spirit and corrupting society. -
"It would be perfectly possible, therefore, to corrupt the majority of a nation, perhaps of a whole region, by feeding them drugs, an incessant supply of petty pleasures intended to degrade their character and dull their minds. It would be possible to demoralize millions of people by making life easy for them, so that they forgot to use their brains. - Throughout the world, most people accept one of the closed systems of belief. And when a critic questions it, they hate him: not only because he is a choplogic, but because he is rejecting their revelation, and profaning the charisma of their leader, and attacking the group to which they belong. Usually they do not argue with him. That they leave to the trained expositors. Instead, like the Asiatic Greeks during St. Paul's mission to Ephesus, they assemble together and all with one voice for the space of about two hours cry out "Great is Diana of the Ephesians!" or else, like the Jews when Paul spoke of preaching to the Gentiles, "Away with such a fellow from the earth!" It is easy, therefore, in fact it is often an expression of the will of the majority, to silence all questioning of established systems of belief and to regard critics as heretics, heretics as damned criminals. Throughout much civilized history most people have lived within such systems, approving the condemnation of heretics. - And in many societies the external rituals of religion and social life have become immensely complicated, so that much good brain-power is spent on memorizing and elaborating inessential, accidental relationships and sounds. For centuries past, talented youths in many countries have spent years learning by heart intricate scriptures and hymns - often in languages only half understood - so that they can repeat them without misplacing a syllable and yet without analyzing or assimilating their full meaning. -
"Now, in the Western world, there are three errors which help to account for the weaknesses of contemporary education. The first is the mistaken idea that schools exist principally to train boys and girls to be sociable, "integrated with their group", "equipped with the skills of social living", "adjusted to family and community co-operation", and so forth. - The second of these three errors is the belief that education is a closed-end process, which stops completely as soon as adult life begins. - The third error which limits the use of knowledge in the Western world is the notion that learning and teaching always ought to have immediate results, show a profit, lead to success. - People who know no history always learn wrong history, and can never understand the passing moment as it changes into history. Yet sometimes it is difficult to convince young people of this, difficult even to explain it to parents and to school supervisors. The result is that important and long-fruitful subjects tend to be squeezed out of education, neglected, even ignored and deformed. - Year by year, standards go down and down - and not because there is an inevitable degradation in admitting large crowds into our educational system, but simply because we are recklessly ready to waste both the minds of the young and the rich inheritance of the past. - There always have been, and there are now, many men and women who declare that certain bodies of knowledge ought to be destroyed, or so closely restricted as to be made into secrets. - not because the facts stated are false, nor because they would lead irresponsible minds into immoral conduct, but because, if widely known, they would damage some special group, or some political, religious, or social organization.
"There are examples of this all over the world, and more emerge every day. - It is not possible to dehumanize all mankind. Someone will be left, thinking. The governing clique itself must continue to think. And as each generation of children is born, new thinkers will appear. It would be easier to destroy mankind physically, with a germ or an explosion, than to destroy it mentally. - As long as men live upon this planet, they will, they must continue to think; and they will think in spite of the worst tyrannies and cruelties that they can devise for one another. Strange, unfathomable happiness: the happiness of thinking, of seeking knowledge for its own sake. So much of our life is spent on solving problems to avoid immediate pain or to bring immediate profit; so much of our training is aimed at bringing "practical" or "pragmatic" effects - designing and running machines, buying, selling, cooking, furnishing, investing, spending; so many worthy results are obtained by purposeful planning and directed thinking - that we forget how true and inexhaustible is the happiness of pure knowing. Everyone has tasted it. It is born in children. It goes to school with them, and is too often killed there by tired or "practical" teachers. But in some it survives, and unlike other delights it endures for the whole of life. - I suppose there are not a hundred men in the history of mankind who have ever understood time. Very few have fathomed the connection of body and spirit. Very few have been able to explain what death is. And as for the nature of God - it is almost by definition inexpressible, incomprehensible, the Absolute. We know that There Is. We do no know What Is.
"But surely we are not condemned to perpetual ignorance? Surely Science will help us toward complete understanding? No. There are naive people all over the world - some of them scientists - who believe that all problems, sooner or later, will be solved by Science. - Very few men in the entire world understand more than the outlines of all the sciences. No one has ever grouped all their reports together into a single experience of the universe. That may be done in the future, because most of the human mind is still unused, and in particular its power to assemble, to make syntheses, can be far more richly developed. But even then it will be an intellectual effort of which few men and women will be capable. The sciences report facts to ordinary men. It takes a great man to understand them. - All the work of the mind is inadequate. In understanding the world, our lives, and ourselves, other methods are needed also, and they are frequently superior to anything we can call intellectual. - It is sad, nevertheless, to think through history, and to see how many millions of men and women, in so many hundreds of societies, have lived and died ignorant and thought-benumbed, as though born deaf and blind. - It is sobering to think that we ourselves, our children or their children, might be thrust into the same numbness, imprisoned in the narrow limits of daily routine, or suffering, or (even worse) pleasure. Against such dangers we must constantly assert the right to knowledge, its free possession and use. -
"We have already considered the limitations which are by fairly general consent imposed on the use of knowledge. They can be reduced to a single principle - a principle that contains both the truth which most of us accept and the problem by which most of us are, from time to time, sorely puzzled. The principle is simply that knowledge must not be used to hurt human beings; and the difficulty is to determine which human beings we must endeavor to serve and to protect. To this problem the simplest answer is the boldest and broadest. It is that we must think of all humanity. And that means not only the planet-load of 2,200,000,000 people now alive. It means the myriad men and women of the past, who still live around us in noble institutions and great buildings and magnificent books and splendid inventions. Of course, it is most often through serving one's own group that one can benefit mankind. A nation, profession, a creed often commands all one's loyalty because it contributes irreplaceable values to the sum of human happiness. But the duty of everyone in acquiring and using his knowledge is to make very sure that in doing so he does not injure the welfare of mankind. The government official who suppresses a controversial book, the "progressive" teacher who cuts down the sciences or throws the classics out of school and college - these men are destroying the achievement of the past and damaging the inheritance of the future exactly as though they were defacing a famous painting, pouring acid on a noble statue, or burning the records of a historic event. The present does not exist. Only the past and the future exist, and we have a duty to them both."
Science and Religion both teach about the same Physical Life, as we know it. All kinds of inspiration of information for Man, has been coming in from our HTA for at least 100 years, but we are mis-using our High Tech knowledge, and are polluting our Planet to where it will not be able to support Life. We have been mistaught that Life has been on Earth for millions of years, and no one can believe we could destroy it in 75-100 years. We have been mistaught that Life was started on Earth supernaturally. Man was to be the Physical Caretaker Species. We were also mistaught that we die and go to Heaven, so no one Cares what we do to this Earth. Jesus did not come to die for our sins, he showed that Physical Life can go out into Space; he went up into the clouds in a UFO with our HTA, and will return in the End Times with our HTA. Science and Religion are bout the same Physical Life, that it was Colonized on Earth by our HTA from Space. We 'are' in their image. The Bible and other religious scriptures are full of High Tech, but could not be translated that way because of the loss of knowledge. Earth is a Spaceship with all the Resources Aboard, and should be Shared Equally with All the Passengers. Man was supposed to be Equal, with equal housing, food, clothing, and work. Man divided into many Unequal groups when they 'fell' from Asexual High Tech Birth to Heterosexual Body Birth, and division, disease, greed, killing and death began.
"Noah's Arkitecture" By Bert G. Hornback. "We know what Victorian society and civilization were like, and what Dicken's critical responses to it were. He attacked its schools, its workhouses, its failures to provide for the poor and the sick. He attacked institutionalized religion and the institutions of law and government. Etc., etc. - Dickens's criticism of society is presented in the world of his novels in his characters and the way they live, and where they live. Society lives in a physically described real world in Dickens's novels, and that physical world matches the evil of inhabiting society with its own chaos. - Perhaps the most basic theme in all Dickens's writings is "the initiation of children into the ways of life". In the early novels his young heroes and heroines confront the individual and particular evils of the world as they grow up, and if those evils are small enough the good people triumph over them. When the evils are found to be too large - when they seem at last to pervade the whole world - the good people retreat, gathering about themselves other good people to make something like an alternate world, a little pocket of love where they can live happily ever after. - Dickens's world is a world of change; and the opposing forces are growth in his characters and decay in civilization. In the early novels the degeneration often overwhelms him, and he takes his characters away into their retreats to save them. In the later novels, though his vision of the chaos and disorder gets much darker, his conclusion is more consistently optimistic and heroic. There seems to be more opportunity for changing things for the better in the later novels. -
"Dickens's mythology is one of new beginnings, a Genesis mythology. The recurring mythic symbols are the days of the Creation, Eden, the Flood, Noah's Ark, and the tower of Babel. - When Oliver (Twist) has recovered from his wound, he and Rose and Mrs. Maylie go together to a cottage in the country, which is just so far removed from the real world and this life as Rose and Oliver deserve: "It was a happy time. The days were peaceful and serene; the nights brought with them neither fear nor care; no languishing in a wretched prison, or associating with wretched men; nothing but pleasant and happy thoughts". Dickens pretends that this secluded life is bliss. But all he has done is retreat from prisons and wretched men; he has neither abolished the prisons nor saved the men by giving Oliver and Rose such a happy time. He must have known, somewhere inside his mind, that this kind of retreat was wrong. - The real world is full of "squalid crowds, and noise and brawling", and Dickens is at this point unable to deal with it. Mr. Pickwick had to retire to escape from it; Oliver and his friends retreat, and Dickens hoists a "lonely in the faith" banner, arguing their Christian love - their "strong affection" for each other and their general "humanity of heart" - as justification for calling their defeat another victory. Dickens will never give up on "strong affection and humanity of heart" as the virtues necessary for the salvation of this world. Later in his career, however, he becomes more and more concerned with just this world, and he forsakes the old orthodox religious mythology which so informs this novel, and develops in its` place a natural - and naturalized - descriptive mythology of his own. -
"The great symbols of his fiction become the primordial beginnings of the world, Eden, the time of the Flood, and Noah's Ark; frequently associated with these in Dickens's mythology are two other symbols of the breakdown of order in civilization's history, the tower of Babel and the city of Babylon. These symbolic references come to replace, for the most part, faith in "Heaven" and the dream of escape from the world. - Weak characters continue to fabricate false Edens and hoped-for-Arks, indicating the inadequacy of the dreamy hope of innocence. Strong characters see the chaos as it is, and in terms of both myth and reality they work to change the ruined world, to move it again toward Paradise. When the Flood comes, they build their own arks, and act out Noah for themselves. - The larger natural world of "Barnaby Rudge', the world in which this drama is played, is that of the Gordon riots of 1780. There are three aspects of this period of crisis which concern Dickens, and thus become a part of the novel. First, as religious disturbances, the Gordon riots represent for him the madness of religious sectarianism and the irrelevance of religious doctrines. Second, the riots are connected with a social revolution which calls for "another state of society", "an altered state of society". The third aspect of the riots, for Dickens, is symbolic. As a symbolic phenomenon, the riots come as the curse of madness and fire upon a city needing to be razed. - Thus the worlds of the novel are woven together. The London of the riots of 1780 is symbolically civilization at a time of crisis.
"The crisis came once before, in our mythology, in the form of a flood. We are warned that the next time it comes it should be by fire, and it is this myth, rather than that of the Deluge, that Dickens uses in "Barnaby Rudge'. - The dramatic reality of Eden, as it is described, is also linked with Dickens's England. Eden is not unique, or uniquely American; it is the familiar epitome of chaos which Dickens sees and images in every novel after "Pickwick Papers". - In conception, Eden is "An Architectural city! There were banks, churches, cathedrals, market-places, factories, hotels, stores, mansions, wharves; an exchange, a theatre; public building of all kinds". - A strong man - a good "man of the world" - must lose his illusions about Eden, so that he can start to work in the real world. - In the opening chapter of 'Little Dorrit' Dickens catalogs a dozen different nationalities, "descendents from all the builders of Babel", coming to Marselles to trade; and then he writes a novel about the universal lack of communication which comes from Babel, and what this lack causes. - That the good people in Dickens's world have to grow up among and learn to work against such forces as Babel, the Flood, and the aboriginal chaos of the Creation indicates how oppressive was his sense of the universal confusion of the real world. As Dickens formulates his philosophy through such basic, essential mythology as the Book of Genesis it asserts its own significance as a comprehension of life. We are never very far away from the beginning - from the Creation, Eden, the Deluge, and Babel - in trying to find out where we are now, and where we must go from here.
"What Dickens does is redefine the relevance of these mythic times for us, through the power of his imagination. As he grows through his career, he comprehends more of the meaning of this mythic world and sees more clearly thus how life must be lived in the real world. And his simple philosophy of love becomes more substantial and more compelling. Almost a century after Dickens's death Adlai Stevenson said, in his last public speech, "We travel together, passengers on a little space ship, dependent on its vulnerable reserves of air and soil; all committed for our safety to its security and peace; preserved from annihilation only by the care, the work, and I will say the love we give our fragile craft. We cannot maintain it half fortunate, half miserable' half confident, half despairing; half slave to the ancient enemies of man, half free in a liberation of resources undreamed of until this day. No craft, no crew, can travel safely with such vast contradictions. One their resolution depends the survival of us all". I don't know whether Stevenson read Dickens or not, but their metaphor is the same; and Stevenson's use of it, in a modern form, helps to clarify Dickens's use of it and the final meaning of his mythology. Dickens's Ark, which in the early novels seemed to be the one from Genesis, saving the good people from God's Flood, turns out to be the ship on which all of us Noahs "travel together"; and the only way for us to save ourselves from drowning is to love each other. Love, for Dickens, is "the highest wisdom ever known upon this earth". By loving each other we can save "All Creation"."
K.C. TIMES, 1970s. "My Answer" By Billy Graham. "Q. We have been learning about all the terrible things Christians did in history, like the Crusades and the holy wars. How do you explain such horrible things?"
"A. There have certainly been some cruel things done by people who claimed to be Christians. Some people look at such things and say that they must make Christianity a hoax. I don't think that view is logical. Think of it this way: Christianity is based on Christ. Did Christ teach that people should commit the sort of evil things you describe? If He did command Christians to do such things, then I could understand why people would reject Him. But Christ did not teach such things. He taught just the opposite. Instead of killing your enemies, you should seek to win them by love: "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, love your enemies, Bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you" (Matthew 5:43-44). When men do evil things in the name of Christ, they are not acting as Christians - they are doing the opposite. To be a Christian is not simply to call yourself one, or to be a member of a certain group. To be a Christian we must turn in faith to Christ in repentance for our evil deeds, and we must seek to live under His direction in our lives. When we do this, we will not be guilty of doing evil deeds in the name of Christ."
K.C. STAR, 5/7/19'77'. "Conception of God Changes With Times" By George W. Cornell. "Through the evolving circumstances of history, the locale of God seems to shift about in the human viewpoint from the mysteries of nature to the heavens above, from crusading armies to the privacy of individual contemplation. Where is he to be found now? The question, and the changing perspectives of time and cultures, were examined by Christian and Jewish scholars at a conference at the University of Chicago Divinity School. They sounded a common theme - that the modern age tends to focus on a new setting of transcendence. Each generation has "its own way of looking" at reality, said Rabbi Lawrence Hoffman of Hebrew Union College-Jewish Institute of Religion in New York City. He said an older generation sensed "a lofty and majestic God" in awesome dimensions, but nowadays he is increasingly conceived in more intimate, inward terms. "Today's young people seek religious expression through relationships community and personal", he said. That intangible, greater-than-self existence that seems to come about through interpersonal exchange and sharing was cited by several participants as the zone in which the contemporary generation seems best to realize the presence of an "Other" - of God. "The Relational Revolution", a new orientation is termed by the Rev. Bruce Larson of Sanibel, Fla., in a book of that title issued by Word Books of Waco, Tex. He sees the current emphasis on the primacy of interpersonal forces as a reaction against the tide of depersonalization.
"Martin Buber, the late Jewish philosopher, held that through human encounter and interaction, through the community of "I" with "thou", there emerges an in-between reality beyond both lives, a "glimpse through to the Eternal Thou". It is along such paths suggested by Buber and others of similar emphasis that the modern consciousness seems most attuned to recognizing divine presence, said the Rev. John Pawlikowski of the Catholic Theological Union in Chicago. The conference there was sponsored by the University's Divinity School and the organizational arms of Reform Judaism, the Union of American Hebrew Congregations and the Central Conference of American Rabbis. Rabbi Sanford Seltzer of Boston said that in the recent past, people tended to look to the "God of science" as the center of highest wisdom to solve problems and "provide all our needs". Even religious institutions yielded to that perspective, he said, and "began packaging themselves, talking and acting like the technocratic and corporate world" around them. But the exaltation of technology, he added, has been shattered by events - the Nazi holocaust, the atom bomb, erosion of the earth's resources, poisoning of the air - and people become disillusioned with the "God of materialism, technology and the computer". So humanity hunts a new frame of reference for transcendence.
"Basically, in Judeo-Christian theology, God surpasses human thinking and His presence and caring reach everywhere, from the galaxies to the most secret self, yet each person is left free to embrace or reject it. Nowadays, many identify worship with a "sense of community", said Rabbi Haskell Bernat of Hollywood, Calif. He said the most effective clergy are "the one's not preaching, but creating Participation". Father Pawlikowski said the theological task is to find a way to "articulate a notification of transcendence which can counterbalance the potential for destructiveness found in the contemporary human condition", but theology can't do it alone. "It will have to emerge from religious experience in which people genuinely feel contact with a power beyond themselves. It will have to provide with a loving presence which draws us beyond ourselves and in so doing provides a moral norm greater than ourselves which can guide and judge our conduct toward our fellow human beings and the earth we have been given"."
K.C. STAR, 5/1/99. "Is the kingdom of heaven segregated" By Helen T. Gray. "Sheffield church says no and so it's multiracial" "George Westlake, Jr. never learned about racism in his home growing up in Detroit. Now pastor of Sheffield Family Life Center in Kansas City, Westlake, 67, said he learned about prejudice after being drafted into the Army during the Korean War and sent to Augusta, Ga., for basic training. There he was, a blond young man with pale skin, in his Army uniform, stepping up on a city bus. He noticed that all the blacks were sitting in the back. Realizing what was taking place, he walked to the back and politely asked, "Is it all right if I sit back here with you?" Probably a bit baffled, the blacks nodded approval, and he sat down. But what made the most indelible imprint was when he invited a black friend, Francis Washington, to visit his church. "I can't go to your church", Washington said, looking surprised by the offer. "What do you mean?" Westlake said. "Ask the pastor". He did, and the pastor replied, "They have their own churches". "I was so angry", Westlake said, "Washington knew the deal and accepted it better than I did". A 20-year-old who had been a Christian only a year, Westlake remembered reading in the Bible that God did not discriminate between people. He said, "You can't have prejudice and be a Christian". And this is how he has tried to live, basing his ministry on the indiscriminate love of God, leading one of the most racially mixed congregations in the Kansas City area. When he started pastoring in the 1950s, it was in small churches in rural white areas.
"At one church in northern Michigan, a couple started coming who had been divorced and remarried. "The people drove them away", Westlake said, "and that is as much prejudice as racial prejudice. I got up in the pulpit the next Sunday and told the congregation they were a bunch of hypocrites. "If God can forgive someone's past, who are you not to forgive?' I thought they were going to run me out, but the whole church repented". At an affluent congregation in a white area of Fort Smith, Ark., he started busing in blacks because he wanted to reach all people. To put it mildly, "the members were not very happy". In 1973 Westlake, his wife, Jean, and family moved to Kansas City and Sheffield, an Assembly of God congregation of about 200 people. All white. "I prayed and asked God to give us a church that represented the kingdom", he said. The church started busing in black children, but no black adults were coming. Westlake had been at the church five years when the first couple joined. "Then blacks just started coming", he said. Today the 3.200 people who attend two Sunday morning services are about 40 percent white, 40 percent black and 20 percent Hispanic and Asian. - Sunday it will break ground across the street for a new education building and sanctuary that will seat 3,300 people. - "We don't have any room", said Patrick Shehane, 29 of Shawnee, about the need for the new building. "With so many ministries (about 50), we're all fighting for a time to meet. Something is going on every day, and every service is packed".
"About 500 youths from 50 area schools come to the Wednesday youth meetings, Westlake said. Church volunteers feed the homeless on the streets and conduct other outreach ministries, including those to singles, gays, street prostitutes, prisoners and gang members. The church supports missionaries around the world, and Westlake, who has a doctorate from Fuller Theological Seminary, Pasadena, Calif., teaches seminary courses in the Far East twice a year. - Although many churches have moved to the suburbs, Sheffield is committed to remaining where it is, Westlake said. - Budgie Blum, 47, of Kansas City, said he had seen Westlake on the church's television program and was impressed by his biblical knowledge. Dressed in jeans and a black leather jacket, Blum is involved in a Christian biker group and has worked with several ministries at Sheffield. - Blum said, "There is genuine love there, nothing phony. It's the way church should be"."
There is only One True God of the Universes, that is mixed up with our HTA that Colonized Earth and are called Man Gods. The One True God of the Hydrogen Atom, the Source Of Life (SOL) is the only element that can be called "God". We are all part of this Kingdom of Life. When this is understood, Man can again Unite under One understanding that they are to be the Equal Asexual Caretakers of this Life, not the Killers. An Asexual High Tech Birth Society has the Christ Nature, Balanced Elements, Selfhood, Freewill, and Eternal Physical Life After Birth, and does not teach about 'Life? After Death', or worship Man Gods. Christ is Balanced Elements and Eternal Physical Life. Anti-Christ is Unbalanced Elements and Physical Death . Whom should we Serve?