LOGICAL MINDS ONLY

“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.

“Understanding Money And Debt” explores the foundational question of economic development through the lens of fairness, justice, and value creation, using England's historical progress as a reference point. It proposes the church, inspired by the Great Commission, is a charitable institution embodying collective good works, where value is quantified through equity rather than debt. The system described promotes a free-market environment separate from state regulation, rewarding productive labor and discouraging parasitism, with equity units serving as a metric of value, that is an economic unit that produces progress without inequality or injustice.

“The Two Masters System” explores the limitations of cultural relativism by arguing that, within such a framework, no culture can be deemed preferable to another, as all judgments are reduced to subjective biases rooted in personal history or sensory pleasure. The author contends that relativism fails to provide rational grounds for either approving or rejecting any culture, making it impossible to critique or elevate one way of life over another without appealing to an external, absolutist perspective.In contrast, the essay presents the alternative of an absolutist or ecclesiastical system, specifically rooted in Christian belief. Here, life is understood as living according to what God requires, distinguishing between truth and lies, value and parasitism. The author concludes that only within this absolute system—where moral and logical coherence is derived from adherence to divine truth—can one meaningfully prefer or build a particular culture over another.

Christianity is not dead, but insofar as it is in retreat, its passivity and indeed, apathy, is largely the consequence of one, misapplied and wrongly understood passage.

“What Is An Apriorian” explores the concept of "Agorocracy," a system in which the market, shaped by individual good works, forms the foundation of culture and faith. In this view, humans do not own physical assets but rather add value through a modification of assets. Personal property being limited to consumables rather than investment or income-generating goods. The market is characterized by voluntary associations, strict accountability for costs, and the principle that no one is entitled to another's wealth or to externalize their costs.The church, as described here, emerges as a granular, diverse civilization constructed through these market activities and mutual trust. Faith is manifested in the trust that enables cooperation. Apriorians find direction in divine guidance, which underpins all market interactions and the building of culture and church, both as a collective expression of faith.

Church is a culture. The Agorocratic Church is a congregation that strives to be the culture that is described in Scripture. We pledge to implement all Scripture as given in the way it is written. Our priority is our own sin and inadequacies, not those of the world. We believe the church is a culture and a culture is best represented by a market. We build our church through the mechanisms of the market, doing good works that bear good fruit. This is the church, it is our culture.

This essay explores the distinction between physical and spiritual realities, arguing that what we perceive as the physical universe is ultimately a construct of the mind. While our senses convince us of a tangible world, true reality is beyond the perception of the senses, existing only as a creation of the mind of God. The author posits the existence of two realities: one where we act as creators within our own minds, and another where God is the ultimate creator and we are God's creation. The essay concludes by urging individuals to focus on self-improvement and creative fulfillment rather than attempting to change others as if they were god.

Has turning the other cheek worked? If it has not worked out well, perhaps we got it wrong.

“The Parish Solution”, presents the Parish System as a long-overlooked yet viable solution to the failures of modern governance. Rooted in England's historical framework, this system once served as a localized model of civil, social, and religious order, integrating spiritual leadership with practical duties like poor relief, infrastructure maintenance, and community oversight. The essay argues that its decline stemmed from the consolidation of state power—particularly through currency control—and from shifting religious and political landscapes that undermined church authority. Ultimately, it champions a return to a parish=based governance model where value, equity, and money are rooted in labor and faith, asserting that only the parish system is equipped to provide unqualified solutions to the problems of a godless system.

“The Apriorian Transcendental Manifesto” is a document that demonstrates the existence of two realities and two races, the one is formed out of the transcendence of those who were born in the other. The one emerges from the other as a rebirth, a death of the flesh to allow the emergence of a life lived in the spirit. However, the focus ought to be on the fact of the transcendence itself. We do not get reborn and remain the same race in the same reality. If we do not undergo this transcendence, we cannot be a light to those whom we left behind. They will see no true change. They will see the emergence of no new race of persons.

There is a truth Christians do not wish to hear about, it is the truth that is encapsulated in a story about a Rich Young Man who would not get rid of his many possessions to follow Jesus. But this is more than just a story about greed or the distractions of wealth, it is about this entire world system and our service to it, rather than to Jesus. The physical world is the wealth and the possessions we will not part with, not even to follow Jesus.

"The Great Hypothesis" explores the fundamental question of existence and origins, arguing that there must be a single source for all life and reality. It posits that without acknowledging the existence of God, one cannot logically explain the emergence of reality or maintain a coherent moral worldview. The author contrasts the belief in God with atheistic and legalistic perspectives, emphasizing that without God, society is left with the law of the jungle, where might makes right. The church provides a moral framework and community for believers, while non-believers struggle with distrust and lack of common purpose.

No one is likely to deny that the rich are not a problem, and the wealthier they are the greater problem the become. But capitalism cannot work without capital accumulation, which is also said to be delayed satisfaction. Profits which permit wealth to be accumulated without limit, are portrayed as the reward. How then can we deal with the issue of the rich if we do not deal first with the need for private interests to make sacrifices in order to produce economic development. If we require a sacrifice, then we are obliged to give them a reward. So, lets look at what we as a society do wrong, before we blame others for doing what we as a group, oblige them to do.

Why The One Reality Hypothesis Fails is offered as an explanation why science has become divided between a set of data driven physical or hard sciences and a set of narrative driven social or soft sciences that few consider part of the scientific community anymore.The problem is not the sciences, per se, so much as the reality these fields represent. The idea that reality is all one piece and all science studies the same substance, regardless of if they are a material science or part of the humanities. The reader can argue in defense of the One Reality Hypothesis, if they wish, but it is easily proved that an alternative hypothesis produces better results. The choice is between a reality that is logically incoherent and restricted to highly artificial environments, or a reality that hardens the soft science, and produces results in an environment that is far more humane.

The most focused and significant question we can ask is, if there is a solution? Life is a process of solving a series of problems. Throughout history the approach has been ad hoc and piece-meal. We have dealt with problems as the come up, dealing with one problem at a time, with little in the way of an over-arching philosophy or process, let alone an algorithm. But problems do not spontaneously emerge out of the ether. They had to have an antecedent and a cause. They need to have come from somewhere and that source or origin is the real problem we need to tackle, because what we struggle with are the symptoms of a problem. One thing is certain; we cannot solve the problem by dealing with symptoms on a one-to-one basis as they occur. This essay takes you to the root of the problem and because it reveals the root cause, it also reveals the solution to all of the symptoms.

"What Is Man Without God" explores the philosophical and theological implications of a world without a divine presence. It argues that there are two races of man and two realities, and that the one reality hypothesis, which posits a single, all-encompassing reality, is inherently contradictory. The document suggests that without God, man lacks boundaries, direction, and purpose, leading to a relativistic universe where truth is uncertain and morality is ad hoc. It emphasizes that the absence of God results in a lack of absolute truth, which ultimately fails to provide a coherent understanding of existence.The document further contends that the presence of God provides a foundation for absolute truth, morality, and purpose. It argues that assuming the existence of an uncreated Creator allows for a coherent understanding of reality and the establishment of a meaningful life. The text highlights the negative consequences of denying God's existence, such as the prioritization of short-term gratification over long-term benefits. Ultimately, the document asserts that man without God is left with a purposeless existence and a moral framework that lacks a foundation.

“The Church Is The New Eden” emphasizes the spiritual transformation of Christians. It argues that Christians are spiritual beings, set apart from the physical world, and must die to the flesh to be reborn in the spirit. The church is portrayed as a spiritual entity, not a physical institution, where believers live in unity and faith, free from worldly concerns like unemployment, debt, and poverty. The document also highlights the importance of separating from the world that does not reflect the perfect will of God and conforming to the new reality of the spiritually mature.

There is one factor and one factor only that determines if a people become civilized or not. “Decoding The One Factor Responsible For Civilization” discusses the crucial role of faith in the rise and sustainability of civilizations. It argues that faith, leads to works of faith, which produces civilization. Those cultures with strong faith and trust in their communities tend to innovate and progress economically, more than those who do not trust their neighbors. Ultimately, the evidence demonstrates that deflation is the sole determinate factor in the creation of economic development and prosperity. Without an ability to deflate prices the economy cannot produce the goods and services required to produce a civilized society. Inflation is an indicator of excessive parasitism.

What Is A Nation explores the concept of a nation, emphasizing its complexity and fluidity. It discusses how nations are often perceived as simple entities defined by geographical boundaries, but in reality, they are deeply rooted in shared characteristics such as culture, language, history, and ethnicity. The document highlights the distinction between a nation and a state, noting that a nation may not always have its own state, as seen with the Kurds or Poland during partition. It also delves into the idea that nations are often modern inventions tied to the rise of the state, industrialization, and capitalism, and how political events can shape national identity. The document further examines the role of shared citizenship, values, and political principles in defining nations, particularly in diverse states like the U.S. and France, and contrasts this with ethnic nationalism.The challenges of forging national identity in the face of globalization and migration, is also addressed. National identity remains a potent force despite the rise of supranational entities like the EU. Of far greater importance is family and faith in forming national identity.

The Christian Covenant discusses the concept of the New Covenant in Christianity, which is established through the life, death, and resurrection of Jesus Christ. This covenant is rooted in biblical texts, particularly in Jeremiah 31:31-34 and Hebrews 8:6-13, and is seen as God's promise to forgive sins and establish a renewed relationship with His people. The New Covenant is contrasted with the Old Covenant (Mosaic Covenant), which was based on adherence to the Law given through Moses. Instead, the New Covenant emphasizes grace through faith in Jesus Christ, the forgiveness of sins, and the indwelling of the Holy Spirit.The document highlights key features of the New Covenant, such as its universal access to all people who accept Christ, regardless of ethnicity or background, and the role of Jesus as the mediator of this covenant. Christian practices like Communion serve as tangible reminders of the New Covenant, and believers are called to live out its principles by following Jesus' teachings, particularly the command to love God and others as yourself.

Neo-nationalism is a modern iteration of nationalism that emphasizes the nation as a collective entity owned by its citizens, akin to the Biblical church. Nationalism is distinct from fascism. Nationalists do not idolize the state but view the nation as synonymous with the church. Extreme nationalism, which prioritizes one nation over others contradicts the inclusive vision of the gospel. The document further elaborates on the New Testament's teachings regarding the relationship between believers and governing authorities, emphasizing submission to earthly authorities while maintaining ultimate allegiance to God. It argues that nationalism tied to aggression or national loyalty that requires ultimate allegiance can become idolatrous. Leaders need to be Christian and view the nation as a place in which the people serve God. The document concludes that while the New Testament does not explicitly discuss modern concepts of nations or nationalism, the implication is that ultimately the nation and the church are identical in substance.

"A Racialized History" explores the concept of race from a theological perspective, particularly through the lens of the Bible. It argues that history has a racial component and that the Bible provides the necessary data to understand this racialized interpretation. The document emphasizes the duality in humanity as seen in the Bible, dividing people into two groups: the saved and the unsaved. The saved are those who have accepted Jesus Christ and are spiritually reborn, while the unsaved live according to the sinful patterns of the world and are separated from God.The document further explains that the Bible's understanding of race is distinct from the worldly view. It describes the saved as a new race of spiritually mature individuals who live in a different reality, set apart for God's purposes. In contrast, the unsaved are bound by the law and live in the flesh, influenced by the world's systems and Satan's deception. The document concludes that there are only two possible races: those who live according to the truths of Scripture and those who do not.

“What Is Man” discusses the definition of man, highlighting various philosophers' definitions. Plato considered humans rational souls and Descartes' thought man was a thinking substance. Most definitions focus on man's physical features yet cannot help but take notice of our uniqueness compared to other forms of creation. However, in this essay it is demonstrated we cannot understand the nature of man apart from his creator.

The essay “The Great Unresolved Miscalculation That Condemns Many”, explores the theological tension between human worth, divine justice, and salvation, contrasting two views: humans have innate worth as God's image-bearers but face hell due to unrepentant sin, or humans must earn value through good works. Scripture, particularly Genesis 1:26-27 and Psalm 8, affirms intrinsic human worth rooted in the imago Dei, while passages like Ephesians 2:8-9 and Romans 3:28 emphasize salvation by grace through faith, not works. Hell reflects God's justice for rejecting grace, not a denial of worth. The essay critiques the works-based view as undermining grace, arguing that faith, not works, enables salvation, with works as evidence of faith.The essay further clarifies that salvation occurs not in the "terrestrial" (fleshly) state but in the spiritual state within the church. Faith, coupled with works within the church, binds believers to God's grace, transforming them into a new spiritual identity. The miscalculation lies in believing salvation happens in the flesh rather than through participation in the church, where faith and works together manifest the spiritual reality of salvation as and in the church.Without a true Biblical church being a reflection of faith to be saved in and through, salvation is made problematical.

"The Spiritual State Party" discusses the inherent limitations and issues within political parties and the state. It argues that political parties, regardless of their orientation, only modify the state within predefined limits and fail to address the root problems. The state is portrayed as inherently parasitic, benefiting from the productivity of others without contributing value. The document suggests that the true solution lies in a spiritual state, represented by the church, which is composed of spiritually mature Christians who eliminate parasitism and protect the rights of those who create value. The Spiritual State Party solves the problem of voting for different parties and getting the same result or worse.

The idea of human free will and God's Omniscient Power have never been easy to reconcile. The existence of evil and human accountability were along debated subjects, but a less debated but perhaps more problematical dilemma is predestination and the freedom of man.In this essay, “How God Predestines Us”, the author looks at some clear and uncontroversial scriptural versus to make sense of what heretofore has been a few, contrived solutions.Two facts emerge, man dies in the flesh but our faith does save us, but the power belongs to God.

“What Is Better Than Gold” explores the concept of money, its characteristics, and its role in the economy. What Is Better Than Gold discusses the nature of money, explaining that it is an asset that can be divided into convenient units of value and is owned by someone who sells or lends access. The document discusses the challenges of debt repayment, the limitations of using gold as money, and the importance of trust in currency. It also highlights the various forms of money, including commodity money, representative money, fiat money, and digital money, and the historical evolution of money from barter systems to modern digital currencies. The document concludes by emphasizing the need for a monetary system based on faith. The church could issue money based on faith expressed in the work we do. Faith is better than gold as without it, there is no economy nor workable currency. With faith we can issue a monetary unit that produces no debt or inflation.

“A Private Message for Christians” challenges modern believers to reevaluate what it truly means to live out their faith. It argues that many churches focus too heavily on baptisms and attendance numbers while neglecting the second part of the Great Commission: teaching obedience to Jesus' teachings. Christianity, according to the text, must be more than spiritual sentiment—it must be practical, logical, and visibly separate from worldly systems. The Bible is framed not just as a sacred book but as a handbook rooted in truth, capable of withstanding scientific and logical scrutiny. Obedience requires Christians to fully separate from "Babylon," or the world's culture. Living our faith means—turning the other cheek, giving generously, forgiving repeatedly, and more—is only possible as a church that is outside of the state. There needs to be a radical re-centering of Christian life around community, obedience, and theological soundness. Christianity loses its power and purpose if believers do not commit fully to building and being a new spiritual identity, a race that calls itself the church.

"Three Questions That Frighten Christians" explores three fundamental questions that Christians often avoid: what is this reality outside of Eden, where do we go when we separate from the world of sin, and how do we achieve perfection if we are sinners in a world of sin? Christians need to separate themselves from the fallen world and strive for spiritual maturity and perfection, as the church. It is only as the church that we can separate from this world, be perfected in faith as a new creature and a new race, in a place that is not part of this physical world.

There is a sharp line of demarcation between a workable civilization and a country in decline. It is a knife edge that divides a workable system and one that is autophagic. The success of a civilization is the difference between consumption and investment or even a profit and a loss. The more parasites, the more consumption eats into your future, until there is no future.

If we look at ten different trends as separate problems, we will never find a solution. We will find they are interrelated and as we try and fix one, we impact the other nine in unwanted ways. But if these problems are all interrelated they all come from the same source. When we start to deal with the single causative factor, we find we can eliminate all ten issues at the same time.

There is only one reason why you think the situation is complicated, and that is because if you understood how simple things really were, you would no longer consent to being exploited and what you have been taken from you.If you are productive, you are a host to a very aggressive and successful parasite. And that is all you really need to know about all these problems that appear intransigent. They are caused by parasites and your own consent to being and remaining a host. Stop parasitism and eliminate the source of the problem. Its that simple.

The document explores the concept of the church, emphasizing that it is not merely a physical building or an assembly of people in pews, but rather a community of believers in Jesus Christ. It highlights various aspects of the church, such as being the body of Christ, a community of faith, and having both universal and local expressions. The church's mission is to glorify God, spread the Gospel, administer sacraments, and serve others through acts of love and justice. Different denominations emphasize different aspects of the church, but all agree that it is fundamentally a spiritual and relational entity centered on Christ.The document further argues that the church is a practical device that enables believers to fulfill their purpose and acquire their true identity through work. It posits that the church builds itself by binding believers together, creating work for its members, and generating value. The church is seen as a technology of separation, helping Christians to live under a new master and a new covenant, separate from the fallen world. Ultimately, the church works as it creates work for its members, fostering faith and cooperation among them, and serving as a measure of the works they do.

“Doctrine Of The Two Races” discusses the concept of race. The author takes the position that humanity is divided into two distinct races. This division is not based on cultural, political, economic, or religious differences, but rather on a moral and logical separation between those of the flesh and those of the spirit, a division created by God. The two races are characterized by their inherent tendency to either create or destroy. Creative individuals add value to the world, while destructive individuals diminish it. The document emphasizes that true economic development can only occur when individuals work for themselves and retain their earnings, and it advocates for a theocratic economy based on biblical principles to clearly delineate the two races and prevent exploitation and corruption.

“God Created Evil But Did Not” explores the theological and philosophical debate surrounding the existence of evil and its relationship with God. It delves into various perspectives, including the idea that evil is not a distinct entity created by God but rather a result of free will and human choices. The document references biblical texts, such as Isaiah 45:7, and interpretations by theologians like St. Augustine and Thomas Aquinas, who describe evil as a "privation of good." It also discusses the views of different religious traditions, including Christianity, Islam, Buddhism, and Zoroastrianism, on the nature and origin of evil.God Created Evil But Did Not also examines the argument that evil is an emergent property of creation, arising from the freedom granted to created beings. It highlights the notion that evil is not a substance but a distortion of good or a consequence of moral failure. The text also addresses the problem of natural disasters and the role of free will in the existence of evil. Overall, the document presents a comprehensive analysis of the complex issue of evil, emphasizing the diversity of perspectives and the ongoing debate among theologians and philosophers.

The Doctrine of the Three Generations outlines a recurring cycle in history based on three personality-driven political archetypes:First Generation (Liberal/Subsistence-based): Emphasizes equality and self-reliance but leads to stagnation; associated with tribal societies and early American settlers.Second Generation (Conservative/Industrialized): Fueled by surplus and hierarchy; drives innovation, progress, and inequality—seen in industrial Britain and post-settlement America.Third Generation (Apriorian/Christian): Rooted in spiritual principles; promotes cooperation, moral responsibility, and upliftment—not through force but inspired mutual growth.Only the Third Generation model—grounded in Christian ethics—can create a truly just, prosperous society.

The essay argues that agorophobia, redefined as a fear of free markets and accountability, is a widespread, undiagnosed spiritual disease manifesting as evil, characterized by dependency on state intervention and moral immaturity. It posits that this illness is prevalent among both the dependent poor and the excessively wealthy, who rely on the state to sustain their lifestyles, and is exacerbated by migration from undeveloped nations, leading to social decay. The state, depicted as inherently flawed and parasitic, perpetuates this disease by fostering dependency and enabling wealth expropriation from self-sufficient "agorocrats"—those who value free markets and personal responsibility—while aligning with freeloaders to maintain its existence, thus creating societal problems like poverty, crime, and war.Two groups are contrasted: the spiritually immature, who fear market accountability and cling to state-supported parasitism, and the spiritually mature agorocrats, who thrive in a free market without needing state regulation. All social issues stem from this parasitic dynamic between state and its allies. The solution lies in separating from those exhibiting agorophobia, aligning with biblical principles of self-reliance and moral accountability, to create a flawless system where individuals pay their own way, free from state interference and exploitation.

"Diversity Destroys Legitimacy" argues that diversity (for its own sake) undermines Western society's cohesion and legitimacy by introducing conflicting cultural values and identities. It challenges the claim that diversity strengthens society, asserting that the West's historical power derives from its cultural and technological advancements, that stem from a particular cultural mosaic, that despite its diversity, was still limited and cohesive in its primary values. Activities such as human sacrifice or self-destructive practices (e.g., abortion and childlessness) add to diversity but not survivability.Diversity, as a man-made construct, is said to divide rather than unite, hindering the shared trust needed for development by prioritizing diversity for diversity sake, rather than seeing diversity as a secondary and derivative value. The author critiques the notion that all cultures are equally valid, arguing that incompatible values, such as Sharia versus Western law, force a choice that threatens societal legitimacy. Diversity is only beneficial in context, and unchecked, it risks eroding a community's core identity and values. As Westerners we need to seek diversity within the context of the Wests core values and priorities, rather than, as has been done, increase diversity as if it is the single most important social variable. There are other factors that are as equally important or more important.

The author views Africa's underdevelopment as a systemic disease rather than caused by external factors such as colonialism. The central issue is morality and the lack of a path to legitimate ownership. Disagreements about ownership lead to wars and inefficiency.Claims to resources often rely on force rather than on the exercise of legitimate ownership. Weak governments only increase anarchy, prompting entrepreneurs to seek ways to protect their investments using markets.The potential for ownership through illicit means using force and corrupt agencies, creates numerous claimants, increasing the potential for conflict over valuable resources. A cultural expectation that surplus goods will be shared or ought to be shared, inhibits personal investment and ownership, as individuals feel ownership is always conditional and never safe from outside claims based on tribal affiliations or family ties.Establishing a basis where people can claim a moral right to what they have is essential for progress; without it, individuals cannot claim the fruits of their labor. Africa needs to develop a spiritual community, or church that is able to emphasize trust based on the moral right to own what we create. Africa needs to abandon the natural rights model that necessitates resorting to armed interventions and cumbersome court proceedings.

The Mechanics Of Rebirth explores the concept of spiritual rebirth and becoming a "new man" in Christian theology. It emphasizes that rebirth is not a mere upgrade of the old self but a profound transformation into a new creature, characterized by a renewed heart, Christ-like character, and a sense of eternal purpose. This process involves repentance, faith, regeneration, and ongoing sanctification, empowered by God's grace and the Holy Spirit.A key argument presented is that the "new man" is not an individualistic entity but intrinsically tied to the Church, understood as the collective body of Christ. True rebirth requires subsuming personal identity into the Church, where faith becomes the foundation of one's new identity. The essay asserts that salvation is through faith alone, as faith enables full immersion into the Church and alignment with the body of Christ.The author also highlights the inseparability of believers and the Church, advocating for a unity where "we" represents both the individual and the collective Church. Any dependence on worldly identity is seen as a lack of faith that undermines the growth of the Church and the transformation of the believer. Ultimately, the essay calls for a complete identification with the Church as the manifestation of rebirth and faith in action.

The essay explores both the tangible and intangible aspects of culture, emphasizing its role in shaping societies and reflecting human creativity. Material culture consists of physical artefacts like tools, buildings, and technology, while non-material culture includes beliefs, norms, language, and customs that influence thought and behavior. Language is highlighted as a key medium for communication and cultural preservation, while traditions, systems of governance, art, and symbols are seen as expressions of cultural identity.The essay also discusses the diversity of culture, noting the existence of subcultures shaped by geography, ethnicity, religion, or social class. However, it asserts a specific perspective, claiming that culture has value only when it aligns with Christianity. It argues that Christian values uniquely create true culture. Christian culture is uniquely meritocratic because meritocracy follows belief in Scripture.

The essay critiques the modern conflation of the roles of evangelist and pastor roles, suggesting pastors overly focus on evangelism rather than deeper pastoral care, limiting their societal impact. It argues that the church has ceded its community role to the state, which inefficiently uses resources taken from the faithful. The "rise of the Right" is presented as a movement to reclaim control over resources, rejecting state overreach grounded in power rather than morality. The Right should rely on the Word of God and market-driven solutions (“agorocracy”), not violence or leftist tactics, to restore Christian values and reduce state dominance, fostering a society where individuals retain the fruits of their labor.