LOGICAL MINDS ONLY

Who we are, what we do, why we do it. The complete documentation pertaining to Apriorian Apologetics.

This is a presentation of five responses to five classes of problems, each with its solution derived from Apriorian Rights Theory of Truth. All truth, therefore, all true solutions, can be deduced from a single proposition. We only need to learn to think right, which means we need to learn to identify lies and liars and cease being led into perdition by the most evil persons in this world. These evil men are the ones who are the most determined and eager to lead us. Do not be fooled by them. There are solutions but these solutions are not their voices.

“Is Matthew 5:48 Reasonable Or Not”, ought to have asked if our understanding of this passage makes sense or throws the entire process of justification into disrepute? Are we saved by Grace so no man can boast or so no man need worry about what he does or does not do as nothing that we do plays a role in where we end up? Because if being saved by Grace means our very humanity is irrelevant and our Christianity, redundant, then something is either seriously wrong with the gospel account or our interpretation of what it says. Indeed, the phrase, ‘justification by faith' is paradoxical. We cannot be justified if we have nothing to do or contribute to the process. In this essay the author has decided to go with the latter explanation. The conventional interpretation of Matthew 5:48 is bizarre and unbiblical in how it is presented.

“The Dominion Theory Of Ownership” explores the concept of ownership and the rights individuals have vis-à-vis property. The right of dominion is the right of all persons to the wealth they create, and the concomitant right to deny access to all others to this property. The Dominion Theory Of Ownership argues The Right Of Dominion underpins all other rights and freedoms. Without the right to what we create, all other rights disappear and are rendered null and void. Obligations to others should not override personal ownership. Our duty to others ends where their entitlements begin. No one can turn our duty into their right. We do not help unless that help improves lives. The text highlights the importance of clear boundaries between personal rights and the entitlements of others. A clear and uncontestable title is essential to have productive and just societies but also before charity makes sense. If we have a duty to share that overrides our right to make a self-determination on under what conditions we help others, the impulse to charity is made null and void.

“Apriorian World” explores the structure of a new community model. Aprioria, is a functional utopian. It is centered on a democracy that functions as a church and a free market. The only true democracy is direct democracy, but direct democracy has to be linked to certain conditionalities. One cannot have both unrestricted voting and unrestricted power; something has to give. Apriorian assemblies are small groups which restrict voting to citizens in good standing—those who contribute more credits than debits to the community in which the election takes place. The system prevent the tyranny of the majority by ensuring only responsible, debt-free citizens participate in jurisdictional elections. Democratic elections can only guarantee patriotic and accountable communities when elections are restructured to patriot and accountable citizens.

“Universal Economic Development Is Possible” presents a straightforward approach to economic development by encouraging the formation of Exchanges. These are essentially free markets used by local communities to create grassroots economic development. Dominion Exchanges give everyone the ability to collaborate on projects using a currency based on the value of the work done. Value added to assets is called equity and equity is issued by the Exchange as preferred shares. These shares can double as a local currency for local use. The object of this program, beyond the primary one of making economic development simple, is to reduce parasitism. Parasites are a drain on the economy—benefiting without contributing. Eliminating parasites unlocks potential because the Exchange does not need to carry dead wight. The Dominion Exchange program proves anyone, anywhere, can initiate economic development without risk. The program proves that using mutual support and equity-driven local currency systems, anyone, anywhere can initiate economic development.You may think the topic deserves a book, economic development is, after all, a complex problem needing graphs, analysis and charts of various kinds to explain. But we disagree. There is only one principle and one accounting tool needed. Given this tool and this principle, anyone can create economic development anywhere they wish it created.

The “121 Thesis Of The Apriorian Reformation” sets out the basic elements of the Apriorian Church a new form of Christianity co-equal with the Catholic, Protestant and Orthodox Churches. This step was deemed necessary as none of the established church gives Scripture its proper respect or place. The Apriorian church takes Sola Scriptura literally utilizing no other source of truth or guidance that what can be found in Scripture or deduced from its principles and teachings.

“Citizens Needed For The Perfect Civilization “discusses building the church as a spiritual ministry, creating free citizens, rather than as a physical object as has been the case. The importance of small groups formed of free citizens, is stressed and introduced as being the foundational unit of Aprioria, spiritual organization formed of free citizens that promotes the right of dominion. Citizens Needed For The Perfect Civilization highlights the role of assemblies in fostering accountability, supporting the right of dominion, and determining who ought to have the rights of citizenship. By working to create a spiritual environment for a spiritual mature people, a model of a perfect civilization, free from social and economic issues, emerges. The small group, called Dominion Exchanges, eliminate parasitic elements, particularly the state, giving believers a community that is independent of the state, formed of free citizens living by the right of dominion.

“The Dominion Theory “ is bedrock so far as theories go; it is, from the perspective of science, ground zero. The Dominion Theory is the point of departure for all other theories and the foundation upon which every other theory rests. It is what every other theory refers back to. Without the concept of dominion, no issue can be fully resolved, nor can any question be given a satisfactory answer. Needless to say, it transforms our understanding of reality. Given the theory of dominion, every solution to every problem can be deduced from first premises. The first and more fundamental issue that must be resolved, before any other solution can be preferred, is the question of who owns what. Who has the rights of first author, because until that question is settled nothing else can be, it's a matter of standing. Who has the right to decide what a solution consists of, than the author or creator of the work under review? If we do not know the answer to that, we may be trying to answer question we are not in a position to decide on. The world is not the open range you think it is. There is a creation that came before us and is not ours to manipulate at will. The creator of what we did not create has standing in a court in which we have no standing. It is something worth remembering.

“Eliminating Taxation” is a short excerpt from apriorian dot org. It simply lays out a way for public goods to be produced by the private sector. The state is little more than a broker but it is a broker that holds power of attorney over its clients. Despite buying goods in the name of its client, it is the sole authority deciding what its client wants and what its client is willing to pay. This idea is so bad, there must be a better way, and we prove that what is obvious is true.

Christians ought not to live by dogmas nor by creeds. We are to be known by our works. We can neither be a light to the world, an inspiration to the lost nor a faithful servant of Christ, by adhering to a creed. If we are not known by our works, being known by what we say about ourself, will not help much, not when we stand before God.

Dominionism is an economic theory replacing capitalism and communism, eliminating the need for the regulatory state and the profit motive. The dominionist position is that the free market in the hands of free citizens, can replicate all that these other two systems do that is good and eliminate all the bad features. Dominionism restricts itself to personal ownership. Dominionists promote the rights of dominion, which is the right of those who add value to have full authority over what they create. Our position is that no one who did not create value has no claim to that value. There is nothing in dominionism that is not obtainable through the mechanisms of the free market and nothing in a free market that is not found in the economic theory of dominionism.

There have not been many workable theories of economics, Capitalism and Communism, both modified by socialism, stand out. Both of these occupy the economic extremes, which is why socialism is really the only economic theory actually in use. Dominionism is a new addition with a new theory of ownership. Dominionism adheres to one principle, we own only what we create and no one has a claim on anything not created by them. As a consequence it systematically eliminates all parasitism and parasitic activity including that mother of all parasites, the regulatory state. This unleashes the power of the free market which is finally able to operate sans government interventions.

This is not an argument justifying the establishment of another protestant church. Dominionism is a church on par with Catholicism, Orthodoxy and Protestantism. But even so, it is not a tweak of these churches. Indeed, Dominionists believe that even the mainline Christian churches have fallen so short of Biblical truth that our only recourse is to create an entirely new denomination on a framework far different than that used by the mainline churches. The planting of the Dominion Church is not equitable with nailing 96 thesis to the door of a cathedral. The division goes so much further than the split between Catholicism and Protestantism. Indeed, the only way to make the division clear is to lump the mainline churches in with the secular world and call them all cultist. The Dominion Church leaves no verse unemployed. We believe every verse in the New Testament is vital in setting out the structure of the church. If there is a verse of scripture that appears opaque, unusable, irrelevant or inapplicable, we need to build our church on a different foundation, because the presence of any of these things proves the architect of our building is not God. There is nothing in the Dominion Church that was sourced outside of Scripture, not any element in Scripture that was deemed superfluous. Sola Scriptura is applied without qualification.

Despite their differences, which are mainly academic, the mainstream churches share more than a common set of core doctrines. They all in practice represent a model of church which all deny represents the true meaning of church. Every mainstream church has buildings where people sit in pews or chairs listening to a career pastor or priest. Dominion Rights Church is not a church in the conventional sense, we are not what the mainstream churches mean by “church”. We are a church in the sense modelled by Jesus. Our church is ministry and missions. Think of us as a church for the mature Christian, a Christian that has graduated from the academy of the conventional faiths.

Revolutions were never that successful in that they invariably replaced one overseer with another who, invariably, created much the same problems as had precipitated the earlier revolution. But there is a better way to revolt that leads to better results. It means, however, the very revolution itself, needs to be revolutionary.

“A Solution Is An Organization” discusses two organizational systems: one rooted in parasitism, and the other in Scripture. One organizational model is based on the proposition humans have rights; the other is based on God's Rights. Ministry is a Bible based way of organizing constructed on the small-group method of administration. In the scriptural system, we form into small groups. Each group is headed by an elder. The goal of the group is to add value to the earth, while opposing freeloaders and parasitic behaviour. We believe in adding value to assets, for our group and in the process for the earth. Value is work that adds value to assets. Value is a work done in faith that is quantified, or measured in the issue of preferred shares, contracted to prefers and designated by the symbol (₽). The dominion model of organization guarantees compensation for all value adding activities and the elimination of all entitlements.

“What Is Wrong With Capitalism” critiques both capitalism and socialism for their reliance on centralized authority and the interventionist activities of the state. Both systems are parasitic in different ways rewarding and marginalizing the same two groups, but in diametrically opposite ways. It discusses how the left and right differ mainly in who they believe should benefit from government policy and who ought to pay the costs but asserts that both the left and right need protection from the state and its assistance. The text advocates for a simpler economic model where goods and services are exchanged using a monetary system based on the time it takes to produce the product or service. This alternative currency would fix the problems created by both capitalism and socialism.

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.