Time, Timelessness and Jesus Christ

“Only through time time is conquered.”

–T.S. Eliot

This is a comment I left on the blog Richard’s Watch:

When I think on the word “saved” (as in, “I was saved twenty or thirty years ago” or “when were you saved?” and so on), as a Christian, it is probably an incorrect word or concept. To be saved implies the past. The Lord Jesus Christ is past, present and future. As a Christian, I abide in Christ right here right now.

Let’s say someone surrendered their life to Christ a number of years ago. This is the BEGINNING of being connected with the timelessness of Jesus Christ. As we take up our cross and die daily, our body and soul life are put to death, so that the spiritual life within us (Christ) grows stronger and stronger every day. As the passions of the body and soul life die, time dies. Think of the sinful, physical body as shackled to time: the physical body is born on a certain date (time), it lives for 85 years (time) and then dies on a certain date (time).

There is a point in physical time when someone surrenders to timelessness—the Lord Jesus Christ. Worldly people and lukewarm Christians are still bound to time; spiritual Christians are timeless.

The power and beauty of the death and resurrection of Jesus Christ is that that timeless event (it defied time and space) pierced human time and presented us with the possibility of living a life connected to timelessness and sinlessness (abiding in Christ)—if we act in faith and surrender our lives to Jesus Christ.

I John 1:7: “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”

The above scripture absolutely implies, not some historical event (time), but the timelessness of Jesus Christ. To an unbeliever, the phrase “and the blood of Jesus Christ his Son cleanseth us from all sin” is totally insane: the death of Jesus Christ happened over two thousand years ago (time). To a Christian, what happened at Calvary is happening right here right now (timelessness). If we walk in the light (abide in Christ daily), the blood of Jesus Christ cleanses us (not cleansed us) from all sin.

Enoch walked with God and then God took him because (after many years of obeying the Lord through proper blood sacrifices [dying to self] and believing in the future Messiah) he walked in timelessness and eventually timelessness (God) took him. Enoch was no longer shackled by time.

Prophets are very timeless because the timeless Holy Ghost inspires them to speak of future events as if they are happening right here right now.

Time to stop writing.

Enoch:  The Seventh from Adam
Never the Same
The 3 Dimensions of Time
The coming synchronization of heaven's and earth's clocks
John the Baptist (Chronos and Kairos time)
God is in THIS present moment
Richard's Watch
Prophets and Quantum Physicists
Dimensions 1 - Heavenly Coordinates

Time - Is Not - Linear

Time Assassins - Moving Through Time to Terminate Future Heroes

No Shame in Stillness

No Shame in Stillness

Freedom to Bear Arms

Here is an excellent video on The Battle of Athens, Tennessee in 1946.  I would like to thank Gorges Smythe for bringing this to my attention.

The Battle of Athens, Tennessee

_____

The Second Amendment to the U.S. Constitution:

"A well-regulated militia being necessary to the security of a free State, the right of the People to keep and bear arms shall not be infringed."

_____

"Remembering the words of Nehemiah the Prophet: 'The trowel in hand and the gun rather loose in the holster.'"

--T.S. Eliot

_____

"I have a very strict gun control policy:  if there's a gun around, I want to be in control of it."

--Clint Eastwood

_____

"This year will go down in history. For the first time, a civilized
nation has full gun registration. Our streets will be safer, our
police more efficient, and the world will follow our lead into the
future." 

--Adolf Hitler, 1935

Quotes from Thomas Jefferson
Constituting America
A Revolutionary People at War
You Could Hear a Pin Drop
Gun Control--or People Control?
Every one of the mass murderers was a Democrat
Black conservative leaders discus how the NRA was created to protect freed slaves
Molon Labe
Esther and the Second Amendment
A Dream about Donald Trump
Some Gun Control History

Perfect for a trench raid

Just pray your country is never occupied - THE VICTORS (1963)

Live Free or Die

_____

"In the end they will lay their freedom at our feet and say to us, Make us your slaves, but feed us."

--Fyodor Dostoyevsky

“A free people ought not only to be armed and disciplined, but they should have sufficient arms and ammunition to maintain a status of independence from any who might attempt to abuse them, which would include their own government.”

--George Washington

"There are two ways to conquer and enslave a nation.  One is by the sword.  The other is by debt."

--John Adams

In My Beginning Is My End

"In my beginning is my end. In succession
Houses rise and fall, crumble, are extended,
Are removed, destroyed, restored, or in their place
Is an open field, or a factory, or a by-pass.
Old stone to new building, old timber to new fires,
Old fires to ashes, and ashes to the earth
Which is already flesh, fur and faeces,
Bone of man and beast, cornstalk and leaf.
Houses live and die: there is a time for building
And a time for living and for generation
And a time for the wind to break the loosened pane
And to shake the wainscot where the field-mouse trots
And to shake the tattered arras woven with a silent motto."

"Dawn points, and another day
Prepares for heat and silence. Out at sea the dawn wind
Wrinkles and slides. I am here
Or there, or elsewhere. In my beginning."

"East Coker"
Four Quartets
--T.S. Eliot

Four Quartets
Choruses from The Rock
John Milton:  Writer and Revolutionary

Choruses from The Rock - T.S. Eliot

T.S. Eliot

Here are some excerpts from “Choruses from The Rock” by T.S. Eliot:

The Eagle soars in the summit of Heaven,
The Hunter with his dogs pursues his circuit.
O perpetual revolution of configured stars,
O perpetual recurrence of determined seasons,
O world of spring and autumn, birth and dying!
The endless cycle of idea and action,
Endless invention, endless experiment,
Brings knowledge of motion, but not of stillness;
Knowledge of speech, but not of silence;
Knowledge of words, and ignorance of the Word.
All our knowledge brings us nearer to death,
But nearness to death no nearer to God.
Where is the Life we have lost in living?
Where is the wisdom we have lost in knowledge?
Where is the knowledge we have lost in information?
The cycles of Heaven in twenty centuries
Brings us farther from God and nearer to the Dust.

The lot of man is ceaseless labor,
Or ceaseless idleness, which is still harder,
Or irregular labour, which is not pleasant.
I have trodden the winepress alone, and I know
That it is hard to be really useful, resigning
The things that men count for happiness, seeking
The good deeds that lead to obscurity, accepting
With equal face those that bring ignominy,
The applause of all or the love of none.
All men are ready to invest their money
But most expect dividends.
I say to you: Make perfect your will.
I say: take no thought of the harvest,
But only of proper sowing.

The world turns and the world changes,
But one thing does not change.
In all of my years, one thing does not change,
However you disguise it, this thing does not change:
The perpetual struggle of Good and Evil.
Forgetful, you neglect your shrines and churches;
The men you are in these times deride
What has been done of good, you find explanations
To satisfy the rational and enlightened mind.
Second, you neglect and belittle the desert.
The desert is not remote in southern tropics
The desert is not only around the corner,
The desert is squeezed in the tube-train next to you,
The desert is in the heart of your brother.
The good man is the builder, if he build what is good.
I will show you the things that are not being done,
And some of the things that were long ago done,
That you may take heart, Make perfect your will.
Let me show you the work of the humble. Listen.

In the vacant places
We will build with new bricks
There are hands and machines
And clay for new brick
And lime for new mortar
Where the bricks are fallen
We will build with new stone
Where the beams are rotten
We will build with new timbers
Where the word is unspoken
We will build with new speech
There is work together
A Church for all
And a job for each
Every man to his work.

What life have you, if you have not life together?
There is not life that is not in community,
And no community not lived in praise of GOD.
Even the anchorite who meditates alone,
For whom the days and nights repeat the praise of GOD,
Prays for the Church, the Body of Christ incarnate.
And now you live dispersed on ribbon roads,
And no man knows or cares who is his neighbor
Unless his neighbor makes too much disturbance,
But all dash to and fro in motor cars,
Familiar with the roads and settled nowhere.
Nor does the family even move about together,
But every son would have his motor cycle,
And daughters ride away on casual pillions.

Much to cast down, much to build, much to restore;
Let the work not delay, time and the arm not waste;
Let the clay be dug from the pit, let the saw cut the stone,
Let the fire not be quenched in the forge.

The Word of the LORD came unto me, saying:
O miserable cities of designing men,
O wretched generation of enlightened men,
Betrayed in the mazes of your ingenuities,
Sold by the proceeds of your proper inventions:
I have given you hands which you turn from worship,
I have given you speech, for endless prayer,
I have given you my Law, and you set up commissions,
I have given you lips, to express friendly sentiments,
I have given you hearts, for reciprocal distrust.
I have given you the power of choice, and you only alternate
Between futile speculation and unconsidered action.
Many are engaged in writing books and printing them,
Many desire to see their names in print,
Many read nothing but the race reports.
Much is your reading, but not the Word of GOD,
Much is your building, but not the House of GOD,
Will you build me a house of plaster, with corrugated roofing,
To be filled with a litter of Sunday newspapers?

And the wind shall say: “Here were decent godless people:
Their only monument the asphalt road
And a thousand lost golf balls.”
When the Stranger says: “What is the meaning of this city?
Do you huddle close together because you love each other?”
What will you answer? “We all dwell together
To make money from each other”? or “This is a community”?

Oh my soul, be prepared for the coming of the Stranger.
Be prepared for him who knows how to ask questions.

There is one who remembers the way to your door:
Life you may evade, but Death you shall not.
You shall not deny the Stranger.

They constantly try to escape
From the darkness outside and within
By dreaming of systems so perfect that no one will need to be good.
But the man that is shall shadow
The man that pretends to be.

But it seems that something has happened that has never happened
before: though we know not just when, or why, or how, or where.
Men have left GOD not for other gods, they say, but for no God; and this has
never happened before
That men both deny gods and worship gods, professing first Reason,
And then Money, and Power, and what they call Life, or Race, or Dialectic.

What have we to do but stand with empty hands and palms turned
upwards in an age which advances progressively backwards?
There came one who spoke of the shame of Jerusalem
And the holy places defiled;
Peter the Hermit, scourging with words.
And among his hearers were a few good men,
Many who were evil,
And most who were neither,
Like all men in all places.

In spite of all the dishonour,
the broken standards, the broken lives,
The broken faith in one place or another,
There was something left that was more than the tales
Of old men on winter evenings.

Our age is an age of moderate virtue
And moderate vice

The soul of Man must quicken to creation.

Out of the meaningless practical shapes of all that is living or
lifeless
Joined with the artist’s eye, new life, new form, new colour.
Out of the sea of sound the life of music,
Out of the slimy mud of words, out of the sleet and hail of verbal
imprecisions,
Approximate thoughts and feelings, words that have taken the
place of thoughts and feelings,
There spring the perfect order of speech, and the beauty of incantation.

Be not too curious of Good and Evil;
Seek not to count the future waves of Time;
But be ye satisfied that you have light
Enough to take your step and find your foothold.
O Light Invisible, we praise Thee!
Too bright for mortal vision.

O Greater Light, we praise Thee for the less;
The eastern light our spires touch at morning,
The light that slants upon our western doors at evening,
The twilight over stagnant pools at batflight,
Moon light and star light, owl and moth light,
Glow-worm glowlight on a grassblade.
O Light Invisible, we worship Thee!

We thank Thee for the light that we have kindled,
The light of altar and of sanctuary;
Small lights of those who meditate at midnight
And lights directed through the coloured panes of windows
And light reflected from the polished stone,
The gilded carven wood, the coloured fresco.
Our gaze is submarine, our eyes look upward
And see the light that fractures through unquiet water.
We see the light but see not whence it comes.
O Light Invisible, we glorify Thee!

Goodbye, Las Vegas

Las Vegas

Goodbye, Las Vegas
By Tim Shey

“Unreal City,
Under the brown fog of a winter dawn,
A crowd flowed over London Bridge, so many,
I had not thought death had undone so many.”

“He who was living is now dead
We who were living are now dying”

“Falling towers
Jerusalem Athens Alexandria
Vienna London
Unreal”

--T.S. Eliot
“The Waste Land”
_____

Desert jackals
Run to their destruction
Hollow eyes see nothing
Behind shades of glass
Painted Jezebel faces
Unrecognized by man
Mourning becomes electric
As piercing city lights
Rape the virgin night

This place never sleeps
And never awakes from death
Black Jack table bait
Roll-the-dice breath
Throw your money down
This is casino heaven
Idolatry never felt so good

This harlot language doesn’t speak
Straw fires always burn fast
I see the Prophet Jeremiah weeping
Over a people brought down to bankruptcy
By a Queen, a King and three Aces

A hitchhiker wanders hardened streets
With his burden on his back
This is the heart of darkness
Lifeless buildings built with foolish gold

I see Sodom burning
And bodies turned to ash
They were very fluent
In arrogance, pride, adultery
And enviro-paganspeak

You have sold your soul to Satan
Do you remember Noah’s Flood?
The City of David was sacked by Romans
And America by Marxist-Darwin thugs

The Stranger leaves the graveyard
And the stench of Vegas Past
And hitches a ride to Barstow
Across the relentless Mohave
On Interstate Fifteen
_____

Apocalypse Now
Las Vegas Earthquake
This is Sodom! This is Sodom!
I am a Stranger in the Earth
God Will Draw The Wicked into cities Marked for Destruction
A Vision about George Washington and America
The Nakedness of Noah

John Milton: Writer and Revolutionary

John Milton, 1608-1674

Milton and the English Revolution
By Christopher Hill

“The civil war of the seventeenth century, in which Milton is a symbolic figure, has never been concluded. . . . Of no other poet is it so difficult to consider the poetry simply as poetry, without our theological and political dispositions, conscious and unconscious, inherited or acquired, making an unlawful entry.”
--T.S. Eliot, Milton (1947)

Page 1: “Milton is a more controversial figure than any other English poet. Many of the controversies relate to Milton’s participation in the seventeenth-century English Revolution, yet Milton is more controversial even than that Revolution itself. Those who dislike Milton dislike him very much indeed, on personal as well as political grounds. How could the American who proclaimed himself Royalist, Anglo-Catholic and classicist have any use for England’s republican anti-Catholic? Blake, Shelley and Herzen were more attuned to Milton: so were Jefferson, Mirabeau and the Chartists.

“Yet the controversies around Milton are not simple. He was, for instance, a propagandist of revolution, a defender of regicide* [killing of the king] and of the English republic. Dr. Johnson and many since have found it hard to forgive him for this, or to be fair to him. Yet Milton frequently expressed great contempt for the common people, and so cannot be whole-heartedly admired by modern democrats. He was a passionate anti-clerical, and in theology a very radical heretic. Since he was also a great Christian poet, ‘orthodox’ critics have frequently tried to explain away, or to deny, his heresies. We may feel that these attempts tell us more about the commentators than about Milton, but they have not been uninfluential. On the other hand, Milton’s radical theology is far from conforming to the sensibility of twentieth-century liberal Christians.”

Page 3: “It is, in my view, quite wrong to see Milton in relation to anything so vague and generalized as ‘the Christian tradition’. He was a radical Protestant heretic. He rejected Catholicism as anti-Christian: the papist was the only heretic excluded from his wide tolerance. Milton shed far more of mediaeval Catholicism than did the Church of England. His great theological system, the De Doctrina Christiana, arose by a divorcing command from the ambiguous chaos of traditional Christianity. Milton rejected the Trinity, infant baptism and most of the traditional ceremonies, including church marriage; he queried monogamy and believed that the soul died with the body. He cannot reasonably be claimed as ‘orthodox’.”

Page 4: “Milton was not just a fine writer. He is the greatest English revolutionary who is also a poet, the greatest English poet who is also a revolutionary.”

Pages 105 and 106: “Milton rejected not only ‘the corrupt and venal discipline of clergy courts’, but all ‘coercive jurisdiction in the church’. He thought not only that the Pope was Antichrist, but that bishops were more antichristian than the Pope. Like John Saltmarsh, he thought that any state church was necessarily antichristian. When he made Antichrist Mammon’s son Milton may even have hinted at social interpretations akin to those of Gerrard Winstanley. Milton pointed out that Christ used force only once—to drive money-changers out of the Temple. The coercive power of the secular magistrate in religious matters Milton similarly denied. ‘Since God became flesh’, John Reeve told the Lord Mayor of London in 1653, ‘no civil magistrate hath any authority from above to be judge of any man’s faith, because it is a spiritual invisible gift from God.’ Milton would have agreed with the conclusion. Repudiation of a state church divided sectaries from Episcopalians and Presbyterians; denial of the authority of the magistrate brought about a division somewhere farther to the left. In each case Milton came to be with the more radical party.

“If there is no distinction between clergy and laity, ordinary people have the right to interpret the Bible for themselves. This led to what Edwards called anti-Scripturism—criticism of the contradictions of the Bible, denial that it was the Word of God. Milton did not go so far as Clement Writer, Walwyn, some Ranters and the Quaker Samuel Fisher. But—unlike Edwards—he would have insisted on the principle that the individual had a right and indeed a duty to study the Bible for himself, not taking his religion at second hand from Pope, church or priest. He likewise insisted that ‘the spirit of God, promised alike and given / To all believers’ was the test for interpreting the letter of the Bible. Such ‘spiritual illumination . . . is common to all men.’ The distinction is a narrow one between his position and the Ranter and Quaker view that the spirit within believers was superior to the letter of Scripture, overriding it.

“Milton’s belief that worship is discussion, that the spirit in man is more important than any ecclesiastical authority, that each of us must interpret the Bible for himself, thus aligns him with Ranters, Quakers, antinomians: so does his conviction that men and women should strive to attain perfection on earth, even though Milton did not think they could ever succeed. His ultimate belief in the necessity of good works for salvation, the consequence of his emphasis on human freedom, aligns him with Arminians of the left like John Goodwin, General Baptists and Quakers, whilst his total rejection of sacramentalism and a state church puts him at the opposite pole to the Laudian ‘Arminians’ of the right. Milton accepted the heresy of adult baptism, at a time when the medical reformer William Rand thought that Henry Lawrence’s publication of his Treatise of Baptism was a more courageous act than risking his life on the field of battle. This links Milton with Socinians and Anabaptists, though he seems to have joined no Baptist congregation. His decisive rejection of sabbatarianism also puts him beyond the pale of ‘respectable’ Puritanism.

“Milton was a radical millenarian long before Fifth Monarchism was thought of: he equated monarchy with Antichrist. In 1641, he associated his belief that Christ’s kingdom ‘is now at hand’ with his confidence in the potentialities of free and democratic discussion. He had a vision of England as leader of an international revolution, which links him both with the Fifth Monarchists and with the pre-pacifist George Fox, who in 1657 rebuked the English army for not yet having sacked Rome.”

Pages 299 and 300: “The doctrine of the sonship of all believers is of course Biblical. ‘As many as are led by the Spirit of God, they are the Sons of God’, St. Paul said (Romans 8: 14). It is therefore accepted by all Protestants, and is mentioned in the Westminster Confession of Faith of 1647. But the emphasis I have been citing was especially characteristic of the radicals. In the early seventeenth century the covenant of John Smyth’s General Baptist church declared ‘We shall be his sons, calling him Father by the spirit whereby we are sealed.’ The church believed that ‘Christ’s redemption stretcheth to all men.’ This version of the doctrine, as Milton very well knew, trembled on the edge of antinomianism. ‘What have we, Sons of God, to do with Law?’ Many of his contemporaries were pushing it over the edge, as Thomas Munzer had done a century earlier when he said ‘We must all become gods.’

“Edwards quoted sectaries who said ‘Every creature is God. . . . A man baptized with the Holy Ghost knows all things even as God knows all things.’ Winstanley in 1648 believed that ‘God now appears in the flesh of the saints.’ Jesus Christ and his saints make one perfect man. He soon extended this from the saints to all mankind. ‘Every creature . . . is a Son to the Father.’ The same spirit that filled Christ ‘should in these last days be sent into whole mankind’. ‘Christ . . . is now beginning to fill every man and woman with himself.’ This Christ in everyone, ‘that perfect man, shall be no other but God manifest in the flesh’. ‘He will spread himself in sons and daughters . . . till this vine hath filled the earth.’ ‘Everyone that is subject to reason’s law’, Winstanley declared, ‘shall enjoy the benefit of sonship’—which for him meant participation in communal ownership and cultivation.

“George Fox criticized Ranters who claimed to be equal with God, but he himself was accused of affirming ‘that he had the divinity essentially in him’, ‘that he was equal with God, . . . that he was as upright as Christ’. Ranters and Quakers blended Familist and Hermeticist traditions in a very democratic mixture. The Hermetic texts described how man could discover the divine within himself, and through knowledge become like God. ‘A man on earth is a mortal God; . . . a God in heaven is an immortal man.’ In Paradise Lost the Father himself seems to recall some such idea when he tells the angels ironically

O Sons, like one of us man is become
To know both good and evil, since his taste
Of that defended fruit.
(XI. 84-6)

“The Hermeticist doctrine had been taken over by the Familists, who believed that every member of the Family of Love by obedience of love became a Son of God. Or, as Croll put it, man ‘riseth to such perfection that he is made the Son of God, transformed into the same image which is God and made one with him’. Robert Fludd taught that heaven was attainable on earth. ‘The Rosicrucians call one another brethren because they are the Sons of God’ in this sense. Christ dwells in man ‘and each man is a living stone of that spiritual rock’. Of these the true Temple will be constructed, of which the temples of Moses and of Solomon were only types. ‘When the Temple is consecrated, its dead stones will live . . . and man will recover his primitive state of innocence and perfection.’ This may perhaps enrich our sense of the scene in Paradise Regained when the Son of God miraculously stands on the pinnacle of the Temple. ‘The Son and the saints make one perfect man’, declared William Erbery; ‘the fullness of the godhead dwells in both in the same measure, though not in the same manifestation. . . . The fullness of the godhead shall be manifested in the flesh of the saints as in the flesh of the Son’—i.e. on earth.”

Page 307: “This is the basis for Milton’s theory of toleration: no Protestant ‘of what sect soever, following Scripture only, . . . ought, by the common doctrine of protestants, to be forced or molested for religion’. ‘No man in religion is properly a heretic at this day but he who maintains traditions or opinions not probable by Scripture (who, for aught I know, is the papist only’) (cf. Luther: ‘Neither pope nor bishop nor anyone else has the right to impose so much as a single syllable of obligation upon a Christian man without his own consent.’) ‘Chiefly for this cause do all true protestants account the Pope antichrist’, Milton continued; ‘for that he assumes to himself this infallibility over both the conscience and the Scripture.’ Hence the arguments for complete toleration for all Protestants do not apply to papists.

“A great many conclusions follow from this absolute emphasis on conscience, on sincerity. The efficacy of any sacrament depends on the proper attitude of the recipient, and therefore ‘Infants are not fit for baptism’, since ‘they cannot believe or undertake an obligation.’ Attendance at church is not necessary: ‘the worship of the heart is accepted by God even where external forms are not in all respects observed.’ But Samson Agonistes suggests that Milton agreed with Muggleton that we should abstain from attending the worship of the restored Church of England.”

Page 309: “Many radicals spoke in Joachite terms of three advents of Christ—first in the flesh in Palestine, finally in the Last Judgment, but in between there will be a ‘middle advent’ when Christ rises in believers. Or there are three resurrections of the dead—the first of Jesus in A.D. 33, the last at the general resurrection: in between comes the rule of the saints in the new dispensation. For Winstanley Christ’s resurrection is not in one single person. ‘Mankind is the earth that contains him buried, and out of this earth he is to rise’, within us. ‘The rising up of Christ in sons and daughters . . . is his second coming.’ Every saint is a true heaven, because God dwells in him and he in God, and the communion of saints is a true heaven. For Ranters too Christ’s coming meant ‘his coming into men by his spirit’. Fludd had believed that man could attain to heaven on earth. Seekers, Saltmarsh, Dell, Quakers and Muggletonians held similar views. Erbery, whose views are close to those of Milton on many points, believed that the Second Coming meant ‘the appearing of that great God and Saviour in the saints. . . .The saints shall judge the world, that is first destroy but afterwards save and govern the world.’”

Page 314: “On the dictionary definition it is difficult to say that Milton was not an antinomian. Like the Ranters he believed that ‘the entire Mosaic Law is abolished’—not just the ceremonial law but ‘the whole positive law of Moses’. Milton indeed wore his antinomianism with a difference, for he thought that ‘the law is now inscribed on believers’ hearts by the spirit’; but many whom we call antinomians would have said the same, and for Milton when the spirit is at variance with the letter ‘faith not law is our rule’.”

_____

*In the spring semester of 1995, I took a class on John Milton (1608-1674) at Iowa State University. I wrote a ten-page paper on Milton for that class.

Because of Milton’s writings (his essays like Areopagitica, A Second Defense of the English People and On Christian Doctrine) and influence with the Puritans of the American colonies, I came to the conclusion that he was a father of the United States of America.

If there had never been an English Civil War (1642-1651) or a Glorious Revolution (1688) (and the English Bill of Rights in 1689), there might never have been an American Revolutionary War (1775-1783) or the U.S. Constitution (1787).

I believe that John Milton and George Fox were by far the most influential men in seventeenth-century England. Milton was a great Christian intellectual/writer; Fox was a great preacher/apostle of the Gospel; they both spent time in prison for their beliefs.

_____

Antinomian—“One who holds that, under the gospel dispensation, the moral law is of no use or obligation, faith alone being necessary to salvation.”

Sabbatarian—“One who keeps the seventh day of the week as holy, in conformity with the letter of the fourth commandment.”

Arminian—“Of or pertaining to James Arminius (1560-1609), a Dutch protestant against the tenets of strict Calvinism. The theology of the Wesleyans of Great Britain and Methodists of America is Arminian.”

--Webster’s New Collegiate Dictionary

_____

"Pain and suffering are always inevitable for a large intelligence and a deep heart.  The really great men must, I think, have great sadness on earth."

--Fyodor Dostoyevsky

 
A Revolutionary People at War
Quotes from Thomas Jefferson
Born Fighting: How the Scots-Irish Helped Shape America
The Second Coming
Freedom to Bear Arms 
On His Blindness
A History Lesson:  Colonel Isaac Barre
A Biography of John Milton

Death at Ramoth-gilead

I Kings 22: 1-38: "And they continued three years without war between Syria and Israel. And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel. And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria? And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth- gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses. And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day. Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king. And Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him?And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so. Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah. And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them. And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them. And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper: for the LORD shall deliver it into the king’s hand. And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good. And Micaiah said, As the LORD liveth, what the LORD saith unto me, that will I speak.

"So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth-gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver it into the hand of the king. And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the LORD? And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace. And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil? And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. And there came forth a spirit, and stood before the LORD, and said, I will persuade him. And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee. But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee? And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself. And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son; And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace. And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle. But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel. And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out. And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him. And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded. And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country.

"So the king died, and was brought to Samaria; and they buried the king in Samaria. And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the LORD which he spake."

The preceding Scriptures describe the sinful condition of the United States in 2010. There is definitely an Ahab spirit and a Jezebel spirit at work in this country that are opposing the works of God or the anointing of the Holy Ghost (Elijah). An Ahab spirit is a weak man; a Jezebel spirit is a domineering woman. The Lord created man to be masculine and woman to be feminine and the woman to be submissive to the man. Satan loves to pervert and corrupt what God has created. This sinful condition is leading to God's wrath--not unlike King Ahab's death at Ramoth-gilead where "the dogs licked up his blood."

According to Scripture, the life is in the blood. Leviticus 17: 11: "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul."

Ahab was so sinful, he was lower than a dog.

Sin entered the Garden of Eden and the human race because Adam was passive.

Judges 6: 1: "And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years."

Psalm 60: 1-3: "O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.  Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.  Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment."

_____

"Much to cast down, much to build, much to restore
I have given you the power of choice, and you only alternate
Between futile speculation and unconsidered action.

"And the wind shall say: 'Here were decent godless people:
Their only monument the asphalt road
And a thousand lost golf balls.'"

"What have we to do but stand with empty hands and palms turned
upwards in an age which advances progressively backwards?

"There came one who spoke of the shame of Jerusalem
And the holy places defiled;
Peter the Hermit, scourging with words.
And among his hearers were a few good men,
Many who were evil,
And most who were neither,
Like all men in all places."

--T.S. Eliot

A Revolutionary People at War
Bereshith

On a Ranch near Ennis, Montana

This is a story of my staying on a ranch for a couple of nights in southwest Montana.

This past week I was hitchhiking in Montana and I ended up in Ennis. I went to the library and typed up some stuff on my Digihitch blog and then I walked to the Exxon gas station.

I was inside the convenience store buying something to eat, when this older man walked up to me and asked, "Are you the traveler? Is that your backpack out front?"

I said, "Yeah."

His name was Arthur and he said that he had done some hitchhiking in his younger days. He was originally from San Diego and did a lot of surfing at one time. Arthur used to hitchhike with a guitar. He asked me if I needed a place to stay for a while. He told me he needed some work done on his ranch and that he had a bad back; he had been in a real serious car crash years ago.

So I told him that that would be great and that I would like to work for him. I grabbed my backpack and we drove around six miles to his ranch. He had a housemate named Hal who had lived there for five years; Hal was married and divorced and pretty much retired. Arthur used to be a miner years ago.

I fed the horses hay and grain while I was there. Arthur and I hauled some garbage to the local dump and we did a lot of cleaning up of some trash in the house and rearranging some boxes for storage.

I ended up staying two nights and then hit the road. I hitchhiked south and made it to Driggs, Idaho where I met up with a friend. I stayed at he and his wife's place in Drummond last night.

Yesterday, I checked my email and Arthur sent me a very kind and thoughtful note; here it is below:

(20 December 2009)

"Hello Saw man we are glad in the lord and holy power for leading you to us. We are very much lovers of good men who follow the path in life that few dare to seek, I find in you the good warm energy that god has bestowed upon you, follow your path no one else can, and remember us in your prayers we shall forever be in your kindness and have no regrets for the time you and we shared with you. Be always welcome in our tee pee. We enjoyed you and the god & man energy to shared with us. Have a safe and full filled life and some day return to us that we may share what god has given us to share with his chosen few. you are special in our hearts and minds so be good to yourself and we will not judge you but find in you faith to carry on and struggle with our human condition and remain thankfull to god first and the life of mammon second.
your friends Arthur And Harold.
ps glad you liked my cooking. pax goldbear"

["Sawman" was my nickname when I was working at Hanson Lumber Company in Ames, Iowa.  "Sawman" is also my username on Digihitch.com.]

Best Character Introduction in Cinema History - John Wayne - Big Jake (1971)

_____

"No man has hired us
With pocketed hands
And lowered faces
We stand about in open places
And shiver in unlit rooms.
Only the wind moves
Over empty fields, untilled
Where the plough rests at an angle
To the furrow. In this land
There shall be one cigarette to two men,
To two women one half pint of bitter
Ale. In this land
No man has hired us.
Our life is unwelcome, our death
Unmentioned in 'The Times.'"

"When the Stranger says: 'What is the meaning of this city?
Do you huddle close together because you love each other?'
What will you answer? 'We all dwell together
To make money from each other'? or 'This is a community'?
And the Stranger will depart and return to the desert.
O my soul, be prepared for the coming of the Stranger,
Be prepared for him who knows how to ask questions."

"Remember the faith that took men from home
At the call of a wandering preacher."

--T.S. Eliot
"Choruses from 'The Rock'"

[Originally published by Digihitch.com]

More Montana Posts
Hitchhiking Stories from Digihitch

Into The Wild by Jon Krakauer

Two days ago I finally finished reading Jon Krakauer's Into The Wild. I read the first five or six chapters at a bookstore in Driggs, Idaho; I finished reading it here at the public library in Dubois, Wyoming. I liked the book a lot. Eventhough, the death of Chris McCandless was a tragedy, I believe that the two years of his life before his death were redeeming. He experienced more in two years than most people experience in a lifetime. He lived "deliberately" as Henry David Thoreau would have said.

Krakauer writes extensively on his own life and experiences. Krakauer was trying to draw a parallel between his strained relationship with his dad and Chris McCandless' difficult relationship with Walt McCandless. When McCandless found out about his dad's other wife and children, it seemed like he had been living a lie--maybe McCandless felt he was illegitimate: it wounded him deeply. This deep wounding partly drove him into the wild, onto the edge, the fringes of society.

The main reason McCandless hitchhiked, rode freight trains and ended up in the wilderness of Alaska was to prove to himself that he could survive on his own. Krakauer writes of his own mountain climbing experiences; he was young and he wanted to prove to himself that he could climb the mountain and survive some near-death experiences.

At first glance, I thought, how does mountain climbing compare with hitchhiking? Isn't it much more dangerous to climb mountains than to hitchhike? At second glance, people die climbing mountains and people die hitchhiking the highways of the world. Mountain climbers explore and hitchhikers explore: they explore new geographical territory and terrain and they explore their own limits in difficult environments.

McCandless was obviously a very well-read young man. I liked the quotes of various writers at the beginning of each chapter in Into The Wild. McCandless left a deep and lasting impression on many people in his travels. Ron Franz, the old guy McCandless met in southern California, was especially touched by his life. I don't see any evidence that McCandless had a relationship with Jesus Christ, but he did believe in God.

When a man of ninety-five dies, people say that he lived a long life and that it was time for him to go. When a young man like McCandless dies at the age of twenty-four, we say it was a tragedy that he died so young. Tragedy is in the eye of the beholder. Yes, I would rather that McCandless had survived his ordeal in the Alaskan wilderness, but he lived more in twenty-four years than some people would live in two hundred years. People have and will learn from McCandless' life and death. It is not how long you live your life, but it is the quality of the life you lived that is important.

People will be reading and writing about McCandless' life for years to come. I saw the film Into The Wild for the first time last summer; the cinematography is beautiful--I liked the movie a lot. The hitchhiking scenes in the movie reminded me of my own hitchhiking experiences: the people you meet on the road, sleeping in the desert, the odd jobs you get to make a little money. I may have hitchhiked more miles than McCandless, but he rode more freight trains than I ever will.

I was hitchhiking through Belle Fourche, South Dakota a couple of years ago and this lady picked me up. She told me that she and her boyfriend picked up McCandless while he was hitchhiking through South Dakota back in 1992.

I believe the Lord wanted me to read Into The Wild for a reason. There are similarities and differences between my life and McCandless' life. I did a lot of exploratory hitchhiking back in 1986 and 1987, but since 1996, my hitchhiking has been God's will for my life--this is my work: obeying the Lord on the road.

Genesis 47: 9: "And Jacob said unto Pharaoh, The days of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage."

Jacob's pilgrimage ended when he was one hundred and forty-seven years old (Genesis 47: 28); Chris McCandless' pilgrimage ended when he was twenty-four; I am still a pilgrim on this earth.

"When the Stranger says: 'What is the meaning of this city?
Do you huddle close together because you love each other?'
What will you answer? 'We all dwell together
To make money from each other'? or 'This is a community'?
And the Stranger will depart and return to the desert.
O my soul, be prepared for the coming of the Stranger,
Be prepared for him who knows how to ask questions."

--T.S. Eliot

Matthew 8: 20: "And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head."


Chris McCandless Revisited
Fairbanks Bus 142
Into the Wild (2007) (Tragedy, Epiphany and Closure)
A Critical Review of Into the Wild
Chris McCandless on 20/20 (1997)
The Wild Truth by Carine McCandless
Hitchhiking Stories from Digihitch
Stobe the Hobo 

A Place Utterly Decadent by Reputation

Ruins of San Francisco, 1906

Dreams from the LORD 2003-2006

5 April 2006

In the latest National Geographic (April 2006 issue), there is an article about earthquakes that begins on page 120. On pages 128-130 there is a panoramic photograph taken of San Francisco after the April 1906 Earthquake/Fire. The caption under the photograph reads: “Some 500 blocks had been leveled and 225,000 people made homeless. Death-toll estimates run to 3,000 or more making this the deadliest quake in U.S. history.”

On page 127: “In April 1906 the city was the commercial and financial powerhouse of the West, a crucible of great fortunes, a place utterly decadent by reputation, gorgeous by any definition, with some 400,000 citizens and perhaps as many bars.”

“A place utterly decadent by reputation . . .” Sounds like New Orleans just before Hurricane Katrina hit and destroyed most of it in 2005. The destruction of New Orleans by the hand of God was because of sin. New Orleans has always had a reputation as a party town, e.g. Mardi Gras. Wherever there is a big party there is drunkenness, drugs, prostitution, adultery, fornication, homosexuality, etc. The fruit of such sin is abortion and the destruction of the family structure, like divorce.

New Orleans was destroyed because of sin. London in 1666 was destroyed by fire because of sin. I believe that the Lord will continue to destroy certain cities and towns and judge certain nations because of their sin.

If a city has an economy based on righteousness, that city will prosper because it is built on a Rock. A city whose economy is based on sin will eventually fall.

Genesis 18: 20-21: “And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.”

Genesis 19: 13: “For we will destroy this place, because the cry of them is waxen great before the face of the Lord; and the Lord hath sent us to destroy it.”

Genesis 19: 24-25: “Then the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven; And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.”

New Orleans. San Francisco. London. Unreal. Unreal city. T.S. Eliot’s “The Waste Land.”

What city is next? I was talking to a Christian a couple of weeks ago and he thinks Las Vegas could be next. I hitchhiked twice through Las Vegas in December of 2005. It was very hard to get rides out of Vegas. I did a lot of walking through that city. I don’t care to go back.

Proverbs 10: 29-30: “The way of the Lord is strength to the upright: but destruction shall be to the workers of iniquity. The righteous shall never be removed: but the wicked shall not inhabit the earth.”

Proverbs 12: 7: “The wicked are overthrown, and are not: but the house of the righteous shall stand.”

California Earthquake
Jackson, Wyoming 
Las Vegas Earthquake