LOGICAL MINDS ONLY

There is a “Logical Solution To Every Imaginable Problem” because there is inherently only one possible Source Problem. If there is actually only one problem, we need to find only one solution. The solution is Pastoralism which is a method of transferring power back to the base. All problems originate with power being unnecessarily centralized in too few hands, which actually means, power has been de-centralized because it has become diffused from the ones who actually represent authority to people who want to wield power but have no right to the power they are trying to exercise. Witness politicians and businesspeople pretending they have power when without the taxpayer and the worker they would be nothing. They need us, we do not need them. Become part of a church that proves how little power the elites have. Power belongs to God and His people.

“How To Eliminate Business Risk” discusses the concept of ownership and risk associated with unwarranted claims made against property and people's assets, highlighting the roles of the state, banks, and individuals play in the process. The author argues that risk arises from illegitimate claims on assets and can only be eliminated by adhering to Biblical principles, specifically rewarding its position on ownership and who has a right to what. Businesses need to start paying creators for the value they generate and refrain from making claims to what they have no legitimate right to. The solution requires we compensate all those who generate value with time-based credits, thereby removing the need for state intervention in the market while eliminating free riders. Do just this and business risk is eliminated.

“Pastoral Warriors Towards A Strategic Theology” explores the role of Christian pastoralism as a pursuit towards perfection, defined as the elimination of all parasites and parasitic activity. True pastoral leadership does not require balancing worldly needs, such as financial stability, with the deeper calling to make a meaningful difference, pastors must focus only on making a difference. This focus on ‘making a meaningful difference' often requires going against conventional norms, and highlights pastoralism as a point of separation between church and state. Pastoralists will always reject parasitism in favour of individual ownership and responsibility. Ultimately, pastoralism calls for a community of like-minded individuals committed to developing a distinct, purpose-driven culture rooted in biblical principles. Theology must then be strategic and developed in accordance with the biblical purpose of the church, which is to be perfected in its absence of parasites.

“The Truth About Money” explains money as a tool for the measurement of value. Value is based on equity and created through work which is value added to assets. Equity can be and is measured in the form of preferred shares. As a monetary unit preferred share is contracted to prefers and designated by the symbol ₽. Herein is described a system in which work is exchanged for prefers. The use of a currency issued on the basis of equity, stabilizes the economy and eliminates the need for interest payments and state regulations. Employment is guaranteed through a guild-based system with Citizen Assemblies allocating resources to ensure all necessary work is performed. The utilization of equity backed currency creates a system in which money is nothing more than a tool for tracking exchanges. Preferred shares have no intrinsic value, reducing the risk of theft and fraud while creating a stable and unemployment free economy.

“Zero Unemployment Explained” argues that full employment in the absolute sense, cannot be achieved within a coercive system where power disparities are a constant reminder that one lives in a stratified society. When there exists a group of elites who remain dependent on free riding off of the labor of others, unemployment serves as a constant threat to workers that they are not the ones who have the power. In this essay we highlight the disconnect between the value created by work and the compensation paid, attributing this gap to the power disparity between the people who produce the wealth and the state and capital. The text advocates for workers to reclaim ownership of the value they produce. When workers are paid the full value of what they do, then production will align with consumption, and this will produce full employment naturally. Citizens Assemblies as part of a Citizens Republic, restore to the worker his and her rights to the value they create.

As is true of so many things, the sovereign citizens movement was a well intentioned disaster that ran afoul of the very thing it was supposed to mitigate. The sovereign citizens movement made a fundamental technical error; in attempting to prove the law did not have jurisdiction over a free citizen, it attempted to use the law. Time and time again what the sovereign citizen movement discovered was that their arguments lacked evidentiary weight and they, by denying the validity of the law, lacked standing. In short, sovereign citizens, during their strongest attacks on the system, epitomized their strategic failure. We cannot argue the state out of existence. No matter how logical or well rehearsed our arguments, it makes no sense to bring our best debate to a gun fight. So long as the state has the guns it has an enforceable law. The sovereign citizens movement attacked the state at its strongest point, the law. We need to attack it where it is at its weakest. The weak point of the state is that it is parasitic. Parasites need the host; the host does not need the parasite.

“Why The Church Is A Republic Not A Theocracy” asserts the absolute and inalienable right of individuals to the products of their own creation, emphasizing that no one else can lay claim to another's work. It critiques systems that endorse common ownership or parasitism, positioning the Citizen Republic as grassroots, and citizen-controlled alternative grounded in the Principle of Subsidiarity. The citizen republic respects individual ownership and rejects top-down power structures, distinguishing itself from both theocracies and authoritarian regimes, and insists that true equality means the equal right to what we create. We all have a right to be paid for any work that we do and no right to be paid when no value has been created.

“Sola Scriptura” explores the concept of absolute Biblical authority, as it pertains to the formation of a republic using the Bible as our single founding document, or Constitution. We look at rights, and the idea of free speech within the framework of law and from the perspective of idolatry. It argues that rights are granted and enforced by human authority, and questions the concept of free speech, as an absolute right, suggesting speech should be moderated by the res publica rather than the state. The text critiques the idolization of human ideas and identities, proposing that a true republic can only be realized through the application of Scripture, according to the doctrine of Sola Scriptura. Specifically, “Sola Scriptura” argues for the formation of a Theological Republic, not a theocracy, founded on the Bible which was given to Christians to be our constitution.

“The Abomination Of Desolation And The Unforgiveable Sin” critiques the state's reliance on the law and the legal systems, arguing that in attempting to address issues like racism and inequality, the state creates idols and generates idolatry. The author contends that the law and justice system perpetuate incoherency and power imbalances, not true solutions The law and the legal system requires continual sacrifices from the people, without genuinely resolving societal problems. Ultimately, the justice system is depicted as an obstacle to repentance as it simply reinforces the power of the state at the expense of individual agency and coherence.

“The Unforgiveable Sin Is Incoherency” explores the possibility that in the natural world, force prevails over reason, with law and power being wielded as a form of ethical justification. It argues that idolatry by means of the creation of social justice objectives, serve to transfer authority and property, to the law maker and idolater. This transfer of power and property into the idolater's seat of authority, ultimately leads to the idolater's taking over the role of God over the planet. The legal system is the "Abomination of Desolation" because it serves to unseat God. Ultimately the law becomes so ingrained in the human psyche that individuals are no longer able comprehend their own wrongdoing. This creates a race that is incoherent, meaning technically insane.

It has been widely hypothesized that the existence of God cannot be proved using the experimental method. “25 Experimentally Verifiable Propositions About God”, was written as a rebuttal to this claim. The experiment is based on small groups of people living out the concept of Sola Scriptura, that is as if all we know comes from the Bible, directly or deductively. We propose that these groups serve as a Test Group in an experiment proving the proposition that God exists, is a legitimate position for a person to assume. The Control Group are the rest of the world's peoples.

“The Apriorian Story” is a story of faith and the danger of living dependent on law. Law serves to replace divine authority using human constructs enshrining human opinion in place of God. Living under the law promotes a culture of idolatry. The Apriorian reject this system and the law that justifies it, promoting a culture of small community groups. Apriorists emphasizing spiritual maturity over legal dependency, advocating separation from a law-based society to live in faith in societies of small groups.

“Why War And Revolutions Fail” argues that violence and evil stem from a sense of entitlement which leads to a desire or willingness to take what belongs to others, and that true change cannot be achieved by adopting the methods of the left nor simply by taking up a defensive stance. Conservatives need to shift away from the idea that violence is a solution. We call on Christians and conservatives to reject answers provided by the state, and create systems that honour work, respect ownership, and separate themselves from these structures and agencies that perpetuate conflict and inequality. Christins need to come together to seek a more just and peaceful society than can be given by either the state or the left.

“Why Left And Right Are Not The Same” explores the deep-rooted division between political left and right, arguing that fundamental differences stem from attitudes towards work, ethics, and social responsibility. It suggests that the left favours welfare and government intervention, supporting transfer payments for those unwilling to bear their own costs, whereas the right values self-reliance and minimal charity, striving to repay what is received. The author contends that these distinctions highlight a persistent and irrevocable, societal divide.

“What Is A Free Citizen” explores the Christian understanding of freedom and duty, emphasizing that true liberty is found in serving God and distancing oneself from worldly desires. It contrasts the Christian view of freedom—rooted in moral and spiritual responsibility—with a more secular perspective that seeks benefits (in the form of property) without obligation. The text argues that genuine freedom involves willingly doing what is right, not just pursuing personal gain, and that a virtuous life requires both inner transformation and outward action.

“Housing The Homeless” Is a new, market orientated, approach to homelessness, looking at it from a far broader perspective than is normal. There is more going on with homelessness than the mere fact of the physical situation. Youtopian Exchanges as a system provides clients with a local currency called the "prefer," which facilitates the formation of a cash-based economy. All work is rewarded, and all labour is compensated. The program centres around the creation of a commercial area where client are able to set up micro-businesses. The program is managed by local businesses and those who work in them. These form a General Council. Members earn preferred shares and acquire voting rights through sustained employment or entrepreneurship. Creditworthy individuals, those who have showed business acumen or sustained employment, can borrow prefers to purchase homes built by local builders, repaying the loan using the local currency units, thus fostering community growth even as homelessness is eliminated through economic development of the program and its members.

Youtopia introduces an alternative structure for young adults, centred on exchanging goods and services with a unit of exchange created by small community groups. These communities produce a youtocracy, a youth focused administrative structure. Youtopians create free market economies each generating a labour-based unit of exchange. Buyers and sellers record hours spent helping or getting help, or the value of what each gives and gets, this fosters a fair and sustainable economy that avoids generational exploitation. Youtopias are resilient against economic downturns, are sustainable, have no inflation, use no debt and need no banks nor regulatory authorities. The system ensures balanced participation and accountability, empowering youth as the main creators and builders in any community. Those who do the work deserve to be the ones to determine how the value will be allocated.

“Absolute Democracy” explores the concept of Absolute Democracy, emphasizing a bottom-up approach to decision-making where issues are addressed at the lowest possible level and only involving higher levels when necessary., to the degree necessary. Unlike direct or representative democracy, Absolute Democracy ensures individuals retain control over their jobs, communities and expenditures, with decisions and resources progressing through layers of community councils until the best solution is selected. Local concerns are resolved locally, while broader issues are managed at higher levels, creating a system that values grassroots participation and targeted funding.

“Apriorian And Its Discontents” outlines the position of Aprirorian Apologetics, the theology of the Absolute, concerning the many other thought systems. Absolutism opposes relativism, which infects all other philosophies, asserting the existence of absolute moral truths grounded in first principles. We assert not only that moral absolutes exist, but that they must exist to have existence. Apriorian Absolutists argue that morality, purpose, and logic stem from God, and that individuals have ownership over their creations as an absolute and unqualified right. We differ from all other belief systems in our position that if it is not absolute, it is meaningless. All truths are absolute and only truth contains valid information, ie meaning.

“White Culture Is A Real Thing” explores the concept of culture as it pertains to Caucasians, arguing that true culture transcends specific lifestyles, religions, or economies and is characterized by its ability to add value and promote progress to all. The author suggests that what is often called "culture" is merely a lifestyle, and asserts that so-called White culture is universal due to its global adoption and lasting influence. The text contends that authentic culture is aspirational, aligned with faith, and leaves a meaningful impact on the world, ultimately culture is a shared human legacy. As members of the human race, we need to find a way to live that unites us.

“The Rule And Right That Fixes Everything” argues that racial divisions based on skin colour are insufficient, proposing instead a fundamental divide between good and evil rooted in faith and contribution to the church. It suggests that true salvation comes from faith that actively builds and supports the church, contrasting creators who add value with parasites who exploit others. The text concludes that respecting the rights of creators and honouring ownership, as derived from divine principles, can eliminate sin and evil. The point is, first we have to divide the races along the appropriate line, those who live by the principle of the rights of the creator and those who offend God and reality by claiming that which they have no right to. These are parasites and the state epitomizes this class of persons.

“The Antiprofanity League” argues that social injustices like unemployment, poverty, and crime arise from systems that falsely value some people's time over others. It critiques the prevailing economic models that reward certain individuals more, based on education or perceived value. The inequality created highlights the inequity and artificial justification behind these practices. The author contends that all work contributing to value should be compensated equally, the time of one is equal in value to the time of anyone else. This simple modification in how we approach renumeration is what is needed to solve long-standing social problems.

“Globalism Etiology and Symptomology” argues that democracy and the need for political parties to win elections drives democratic states toward expanding benefits, increasing government power, and ultimately promoting globalist policies. It suggests that the legal system institutionalizes these practices, and that individuals who rely on the state to address perceived societal problems accelerate the move toward a system of global governance. Self-sufficient citizens that work and pay their own costs require little from the state, however, those who want social benefits and who demand for regulations and social justice to fix problems, fuel the growth of state authority and therefore, the trend towards the globalist one world state.

“The Law And God” argues that reliance on law over moral conscience leads society away from personal accountability and true civility. It critiques the tendency to use laws to control others instead of self-correction, warning that this fosters manipulation, moral decay, and parasitic behaviour. The text asserts that true citizenship and civil society require individuals to achieve self-reliance and meet established standards, rather than simply adhering to legal technicalities. The chief requirement of a citizen is that he or she not impose the cost of their choices onto others, meaning society and future generations.

“The Law Without God Is An Ass” follows from the fact that without god the law has no objectivity. The law therefore justifies the existence of the lawmaker by demonstrating that without the lawmaker we would have no law. However, there is no justification for the law other than that it justifies the lawmaker. The law is an absurdity because it ultimately makes a fool of the justice system. It must systematically keep doing what is unjust to fight injustice. It creates the very conditions that it is meant to correct.

“Dissecting A Revolution” critiques conventional political systems and revolutions as inherently parasitic, arguing that they merely replace one set of elites with another without meaningful structural change. It proposes a non-parasitic alternative in the form of democratic cooperatives, where value creators gain power through ownership and market mechanisms. By organizing communities and the means of production cooperatively, such systems aim to express the true will of the people and prevent illegitimate claims to assets that are rightfully owned cooperatively.

Democracy comes in various flavors. The one form that is considered to be unworkable is the raw form of democracy, or what is called Direct Democracy, but even Direct Democracy is democracy inserted in an undemocratic system. To have democracy there must be sovereignty. Giving slave the right to vote and imposing conditions and limitations on what the vote pertains to, is not the spirit of democracy. Yet, in every known example of democracy, the voter is given boundaries out of which he or she is not permitted to go. This is not democracy and this is why all known types of democracy are given suffixes.

We all are on the same page when it comes to linking actions with environment. No one is permitted to show pornographic materials to young people or shoot off their guns in urban areas. But we seem reluctant to use the same kind of thinking when it concerns speech. Most of us accept we cannot yell “fire” in a theatre but then why do we think it is ok to yell racial slurs or incendiary remarks about religions in environments where it would cause the same sort of panic? What we need is this same kind of restrictions we have on actions, on speech. Environments matter because context matters. Claims made in a debate in a controlled setting is a far different thing than the same claim made on a subway car to a random and non-consenting audience. If we can assume ‘no' is the default setting when it comes to sex, so too can we assume ‘no' is the default setting when it comes to attacks on people's identity. We have an obligation to get peoples consent, implicitly as when they attend a debate or explicitly when they engage you in a debate.

Have you wondered about the hatred that so many on the left feels for Christians, White males, conservatives and Europe in general? There is a reason. Europe and its daughter states are mortal enemies with the East and those incompatible with the culture of the West. In this essay we distill what Europe is down into a single fundamental element and contrast this to the single factor that delineates its enemies. By doing this, the enmity is clearly seen to be what it is, a fight between a parasite and its host.

Its all about choice. Life is choice. We either have and give choice, or we consume choice and leave nothing behind.

There are ten problems in Christianity, created by Christians adhering to the ideology of this fallen world. These conundrums are created by adhering to the mores of the world of the flesh, because too many Christians cannot embrace the revolution that is necessitated to undergo the process of rebirth. The repentance and baptism is but symbolic of an event that never happens. True repentance is the start of a revolutionary change that isolates the new believer from the world he used to be in. Too many new believers cannot let go of the past and so drag all the lies of the flesh with them as they enter the church.

“Apriorian Mutualism” explores alternative systems for allocating resources beyond private and public ownership, proposing a model where assets are distributed according to the greatest community need and overall benefit. It suggests that value is generated by work, with equity credits serving as currency, and emphasizes that no individual has exclusive rights over nature—rather, everyone shares the responsibility to enhance and replenish the earth. The church is positioned as the steward of natural assets, ensuring that their use contributes to collective well-being and mutual benefit.

Ecumenicism is not just about rectifying church doctrines. It certainly is not about getting thousands of local churches to fall in line behind a particular church's doctrine. Ecumenicalism is about building the church through accretion, but in a way that is not just measurable, but scientifically verifiable. The church is not a political entity composed of members nor a subjective coming together in spirit. There is a quantifiable element to church, and its intensity can and needs to be measured. The growth of the church and its impact, is a scientifically verifiable phenomenon, when done according to the instructions found in Scripture.

“Why Do We Fight Wars” argues that violence is seen as an effective strategy by those who seek unearned gain. Condemning war without offering an alternative response to ‘bully' nations, only reinforces its appeal. Our fear of war reflects on the Wests moral decline, a decline that started when we failed to demand justice from Germany after the Second World War. Evil has the form of individuals who are spiritual infants, dependent on the mature, and productive part of society. The parallel between the parasitic behaviour of the individual criminal and the role of the state in fermenting war, is real. War is nothing more than a crime committed by nations and stems from the same reason that the individual commits crimes. All war is a result of domestic and foreign parasitism. All crime is the result of individual parasitism. Only a united Christian church can address the root causes of crime and war because only the church can combat the evil of parasitic greed. Ecumenicalism is the most important goal of the Christian. If we are not fighting to build the church through an ecumenical process, we are empowering those who see parasitism as the solution to what they want.

Deflation is natural because it is a consequence of people becoming more skilled and able and also because technology is being adapted to the process of production. Inflation indicates something is going wrong and suggests the economy is structured badly allowing more wealth to be removed from the economy than the producers who make the goods and services, are producing. That is a sure sign the economy is open to parasites. That is a bad thing.

The world is wrong because the world is flesh and driven by the desires of the flesh, which causes those so driven to cheat and make deals with the devil, so desperate are they to obtain what they deem of great worth.

We cannot avoid war, the only thing we can do is avoid fighting for the wrong side and the wrong cause. This world is legalistic. So long as we are in this world, we and it, will remain legalistic. Carving out a private area of faith is naïve. In the world of the flesh, we remain under the wrong master. The Father of Lies is the Father of the law. Living in the flesh means we serve Christ with lips, not with our life. To break away we need to seek peace, because the legalistic system is at war with itself and God. This is the meaning of Eph 6:12. But to be a pacifist is not to be apathetic. We need to be at war with the legalist system. We need to fight and destroy legalism and the legalistic system.

A community is more than a group of houses and adding people does not help. A community has a lot of things in common with a church, if we understand a church is not a building nor simply the people in the pews. A church, and a community, exists to provide peace to its inhabitants and therefore, the community is a mechanism in which a group of persons work together to find peace. This requires faith in those who reside in the community with you. Without this faith, community remains out of reach. Without faith there is no peace.

The document titled "The Pacifist Crusade" discusses what it will take to eliminate profanity (in the Christian sense) and achieve godly perfection. It emphasizes the power of God and the call for Christians to strive for perfection, highlighting the importance of equality and accountability within the church. The document also explores the concept of equality, contrasting legal equality with equality in the eyes of God, and discusses the challenges of achieving peace in a world where evil exists. It argues that true peace cannot be based on tolerance for evil and that pacifism requires a clear line of demarcation to avoid perpetual retreat and eventual surrender to evil.The document further delves into the nature of peace, distinguishing it from passivity and emphasizing that peace requires the elimination of conflict and the pursuit of equality. It critiques the role of the state as an agent of war and division and underscores the need for pacifists to recognize their role in seeking equality and peace. The document concludes by asserting that peace is the ultimate principle and cannot be compromised for the sake of equality, as this will only lead to further conflict and oppression.

We must have peace because peace is the sign that we have not created unaccounted for costs. Peace is produced by eliminating the profane. When we have all become equal and no longer make claims against that which we did not earn, through work, then we will have peace. There is no peace without justice.

This essay “The Five Systemic Profanities” postulates five distinct factors that make up our reality. The essay makes the claim that the current political and economic system traps citizens into supporting some level of exploitation, as non-parasitic parties and solutions are not permitted within the system. Ultimately, the author argues that only by eliminating what is called the "Five Systemic Profanities"—mechanisms of exploitation—can a truly free society be achieved, where public works and infrastructure are provided voluntarily by free individuals through market mechanisms, without state interference.

“What Inequality Does” critiques the idea of promoting diversity and equality as ultimate societal values. It argues that when diversity is pursued for its own sake, without consideration for moral or practical distinctions, it can undermine social cohesion and economic progress. The author distinguishes between inherent, beneficial diversity (linked to specialization) and diversity celebrated for its own sake, suggesting that diversity celebrated for its own sake leads to irrational outcomes not the least of which is equality between the righteous and the profane. Diversity is not a human right.

The Right is not a special case. Conservatives do not have some special moral virtue that the left lacks. They are different and, in some cases, they can be considered mirror images, but that does not mean the right has inherent virtue. The right and the left are evil in different ways. The right is at war with the left and the left at war with the right, because neither can convince the other. The arguments of both fall short because both sides are wrong. People have no right to what God created, whether they make the claim as individuals or in groups.

We can have equality of economic development, but not both. No society can develop while retaining equality throughout its culture. Equality requires we ignore every possible cause of differentiation. The culture must postulate that there is nothing that justifies one person being different from another. Society must decide no ability, or capacity or desire justifies the person becoming different from everyone else. In a culture committed to equality, it is not just that equality becomes the First Order Principle of that society, everything that drives progress, is eliminated. Equality and progress are incompatible. Records are broken and new developments happen, because people are unequal.

Do you wonder why some nations progressed while others do not? Have you watched as developed nations continue to develop during war, even with bad leadership and large amounts of graft and corruption, while less developed nations are destroyed by what amounts to far less amounts of graft and corruption? There is a reason, and the explanation is simply enough to take the form of a mathematical equation. Only three elements matter. These are the level of parasitism, compared to the labor component multiplied by the level of specialization in the economy. It is these three factors that are responsible for the development of a market and the stagnation of others.

“Which Way Church” explores the problem of evil in relation to the concept of a morally perfect God. It discusses the Epicurean Paradox, questioning why evil exists if God is good, and suggests that evil is not a created substance but a negation of God's morally perfect creation. The world of the spirit is not a negation of the real, physical world, spiritual reality is not supernatural, but as a true and significant reality created by God. A reality devoid of divine precepts, is a humanity left to live by laws determined by those in power, making good and evil subjective and defined by law. Ultimately, the essay emphasizes the choice between living in a world defined by God's truth or one ruled under the authority of shifting human laws and the authority of the human lawgiver.

“Finding Babylon” argues that the state does not produce goods or provide services, but rather acts as a broker or intermediary that extracts wealth from those who create value—namely, workers and service providers—through taxation and regulation. The author draws a distinction between entities that directly provide services or products, such as businesses and professionals, and the government, which is depicted as a mechanism that appropriates resources under the guise of providing infrastructure and legal frameworks.The essay further contends that the state, metaphorically is "Babylon". In this view, government is less a public servant and more of a con, perpetually justifying its existence by constructing systems that prove its necessity, even as it diminishes the wealth and autonomy of its citizens.

There are five truths that are perfect in that they have no room for qualification or addendums. If these five truths are not understood there is no way human society can be understood. These truths hold the key to survival.

"The Ecclesiastical Separatists" explores ecclesiastics and the church. Ecclesiastics are described as individuals involved in the governance, doctrine, and rituals of the church, serving as interpreters of sacred texts and mediators between the divine and the congregation. They uphold religious laws and maintain continuity with theological and liturgical heritage.In contrast, saints (in the Catholic tradition) are venerated for their extraordinary holiness, virtue, or martyrdom, often recognized posthumously for their closeness to the divine and acts of compassion. While ecclesiastics operate within the structured life of the church, saints inspire through personal example, embodying ideals that transcend institutional boundaries.The tension between the church and the state, is also discussed. It argues that the church's true growth and spiritual maturity comes only after responsibility for the church is transferred to the body of believers, the saints. In effect, The Ecclesiastical Separatists argue for a church that self-governs because only by this means, can the church separate from the state.

“The Lie Of Inherent Worth “critically examines the concepts of inalienable worth, and the dynamics of social power within a naturalist framework. The author argues that the doctrine of inherent value is a social construct justified and maintained through authority, force, or legal frameworks. The essay contends that both patriarchy and feminism are societal choices that some choose to prioritize. The discussion further suggests that social and political struggles, particularly between the left and right, are ultimately battles over control and resource distribution, with the notion of inherent worth serving to legitimize redistribution in favour of those perceived as less productive. The essay concludes by questioning the moral grounding of the doctrine of inherent value, seeing it as nothing more than a mechanism for reallocating resources from the producer to parasites.

“The Church Is A Community Not An Organization” examines the communal life and organizational structure of the early Church as depicted in the New Testament. It highlights practices such as shared worship, teaching, fellowship, and the regular gathering of believers for mutual encouragement and spiritual growth. The early church is presented as a comprehensive community with systems for justice, resource-sharing, moral governance, and leadership, all rooted in scriptural mandates. The essay further contrasts this biblical vision with the historical trend of the Church outsourcing its responsibilities to secular authorities, arguing that scripture offers a divine framework for a just and supportive society under God's guidance.