The False Exposé (Part 3/Final)

In some cases, these books could almost be described as court histories, official narratives that reveal some juicy tidbits and offer some internal criticisms but largely they are revealed to be sanctions and apologias for the subjects and institutions they address. The approach they take is more a case of constructive criticism as opposed to a genuine adversarial exposé. They are not exposing the deeper truth, revealing true guilt, unleashing a story that's been suppressed and hidden.  

This is why they need to be identified as false exposé.

The False Exposé (Part 2)

Jeremy Scahill's book on Blackwater came to mind while reading the Dinges work on Condor. It represents a common type of criticism but still lands safely within the Establishment circle or consensus.

The False Exposé (Part 1)

The False Exposé. It's a concept I've talked about from time to time but it deserves a closer examination. What exactly is it?

An exposé by definition is that which make visible, in this case it's a reference to a work which reveals guilt or wrongdoing, it shines light on corruption. So how then can it be false?

Aeons Contrasted: Kingdom Visions in Conflict (Part 5)

(Final)

Protestantism continues to pursue the transformation of the world and yet continues to be transformed by it. The overwhelming support for someone like Donald Trump simply testifies to this. The fact that many will respond by saying that such sentiments indicate a political liberal or Clinton supporter only further the point demonstrating just how trapped many Christians are by the world and its paradigms.

Aeons Contrasted: Kingdom Visions in Conflict (Part 4)

Rome's model was developed under the auspices of Late Antiquity and their version of Christendom was forged in what we now call the Middle Ages. They needed kings, knights, bailiffs and all the rest. And yet many thinkers within the Roman Catholic fold recognised problems with one being engaged in these occupations while at the same time holding a Christian profession. This tension is something Magisterial Protestantism failed to recognise and in fact rejected. The Reformers and their descendants saw no difficulty with these professions at all and in fact blessed those who endeavoured to fill them. Over time Roman Catholic theologians developed spiritual frameworks for Christian knighthood etc... and while Rome long resisted usury, even while utilising loopholes, by the time of the Renaissance and Reformation, Rome would cave on this issue too.

Aeons Contrasted: Kingdom Visions in Conflict (Part 3)

And though Magisterial Protestantism and modern Evangelicalism find a great deal of commonality with the historical Constantinianism of Rome, there are slight differences. Rome is actually more nuanced. It essentially equates reign and realm but under the auspices of its broad and extensive tradition it is also able to embrace parallelisms in its understanding of how the Gospel and Kingdom are manifested in This Age.

Aeons Contrasted: Kingdom Visions in Conflict (Part 2)

Christ took on the semblance of sinful flesh in order to redeem not this fallen temporal world but to save His people who are (and will be) transformed and reign over an eternal New Heavens and New Earth. This is essential to understand. The New Testament vision of a Kingdom that is not of this world, one that is something we are translated into (and thus in contrast with this world), one that we place our thoughts, affections and treasures in, is a Kingdom negated by the Dominionist paradigm.

Aeons Contrasted: Kingdom Visions in Conflict (Part 1)

When it Comes to the Question of Vocation, Rome is Closer to the Truth than the Dominionist ideology of the Gospel Coalition

https://www.thegospelcoalition.org/article/the-sacred-secular-divide-is-pure-fiction/

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When we speak of Vocation, when we speak of the Kingdom and Culture, when we speak of the sacred-secular divide, what we're really talking about is a larger category of thought sometimes referred to as the question of Nature-Grace dualism.