The Clinical Forgiveness Imperative.
Revised January 14, 2015
Having no peer in today's linguistic confusion-of-tongues, this modern institution of "forgiveness" adds psychiatric dimensions to novel spiritual ones, like so much else today enlisting words of Our Blessed Lord for a revolutionary cause He Himself wouldn't have entertained, a veritable battle-cry which both overthrows ancient ramparts-of-caution and uncannily reinforces a polar spirit of brooding revenge. With Christian love of enemies being conflated with a brand of forgiveness which in a sense goes much too far and in another sense goes in the opposite way. This whole conundrum being indeed adopted wholesale at Vatican II, being the very pith of that rogue-council's agenda-of-perversities, the new and Jacobin forgiveness, among the good, signaling a totally re-admittance of an offender into their wholehearted trust, while among the wicked containing the hint of a suggestion that the evil done wasn't so bad after all, leaving the door ajar to modern liberal accommodations of wickedness as a shoulder-shruggible "part of life", readily "forgiven", hugged to ones breast: the whole bewildering enigma being a double-edged sword especially handy to action-paralyzing purposes of synagogue-infiltrative intrigue. In the new forgiveness this readmission-to-full-acceptance needing no sorrow on the part of the offender at all: indeed the less the better, in terms highly-subliminal guilty psycho-theatrics involved, while any withholding of blanket exoneration is held to be positive proof of a grudge-holding, obdurate soul. All this brokering a new theology which round disowns the traditional vigilance which human nature requires, as in the perennial Catholic refusal to “keep bad company”, a stricture which collectively redounds to the salvaging of Christian Civilization as a whole. Soul and society together being only with peril carelessly exposed to inroads of evil men, as witnessed luridly in manifold calamities into which our morality-despising leaders lead us today, this new and trivializing clemency—a sort of sentence of condemnation all-it-own—being moored in backwaters of a highly plastic emotion, in the final analysis with little real love involved. This new sort of pardon thus being of a whole different order from a Catholic-prototypical sacramental forgiveness-of-sins—introducing us indeed to a sort of anti-matter moral universe with its own weird, "updated" rules—tending like all modern errors to roundly repudiate the world of human frailty and vulnerability for which the Sacraments were so tenderly designed. Finding buzzword in an oddly-grim “we have to move on”, and "I can't carry that load (of anger or resentment) around with me too", evoking a kind of jettisoning more than any sort of heartfelt embrace, with a widening of the circle of players "still in the game". Success-ethic paragons among whom shunning is the thrice-forbidden word, finding in the new forgiveness a new rocket fuel for upwardly-mobile flights, a thrifty ambiance for divorce-and-remarriage and other scarcely-conciliatory alienations of all kinds. The new forgiveness likewise accommodating in its broad notional swath Napoleonic aggressive-warfare agendas and other brave and conceptually-thrifty new neo-con and ultra-leftist adventures of every stripe. Thus indeed were John XXIII's church-"windows" "opened wide", to let in not the soft breeze of the prophetic cave but a howling gale of devastating power.
The fact is these two contradictory features of modern life, savage repression/military intervention and polar agendas of approval gratuitous, amoral or unjust, are quite at home in seer-predicted times when “the foundations of order will be overturned” (St. Jerome): the limp and the iron-handed being an odd-couple today quite inseparable, battling ceaselessly a “peace which the world cannot give” of an integrity-based Catholic way of life, of its Sacraments, creed and consoling practices, fountainheads of an indomitable societal stability, personal sanity and international wellbeing. The innocent Catholic soul needing none of this street savvy double-talk which the new forgiveness entails, being the bravest-of-the-brave where required but execrating merciless agendas of conquest, institutionally-imposed sodomy, or abortion-on-demand, such as today's alleged all-forgiving correct-ones either "object to" with deafening silence or blandly accept with little if any complaint. The Catholic Sacrament of Penance being based foremost on justice, being in fact a rigorous bench indeed, bringing with its pronouncements and injunctions a holiness and peace on every dimension, “welling up within you”: a harbinger of the friendship of God. The justice-based Catholic sacramental forgiveness-of-sins producing a joy and personal agency, and collectively a societal tranquility, whose source is innocence-procured-and-procuring sanctifying grace: being no blanket absolution of a craftily-ill-admitted Vatican-II-inaugurated "forgiven" right to do wrong. Thus too a close-cousin heretical definition of religious liberty, which would confuse simple free will with an order-overturning public promotion of falsehoods and perversities, joining the forgiveness imperative as another acceptance-ritual of today’s amoral group, offspring of the hippy-pad culture of a generation ago, with its ethic of "anything goes", and its corollary truculent "my own moral behavior is my own affair". A whole gamut of these and other related falsehoods being social and religious anomalies with ample notional ties to synagogue-funded moral-and-social revolutionaries, who in all their serpentine variations have been especially active since the House of Rothschild first became prominent in the mid-to-late 1700s.
Found thus to have been a tool for many things, this new forgiveness has swept into rapid prominence to inundate a previously semi-sane world, quickly attaining the status of a veritable gospel-all-its-own, even though there can be nothing Christian in such an idea. A forgiveness blunt and bluff, devoid of stages of Christian resignation, of learning to live without some unjustly-taken good, be it health, happiness or life, a person, place or thing. No, there is rather something here of a cauterization than of a holy abandonment: of a brave, effort-thrifty turning away from good, beloved and holy things, rather than their parting and fortifying embrace. Things analogous the noted warp that this pardon produces in our relationship with God, in its estrangement from Catholic justice-based concepts of the forgiveness of sins, with the sensitivity required by divine things being replaced by a kind of notional scar-tissue of the worldly-wise, of those who as suggested "got smart" in a heartless and irrevocable way.
For my wife and I, first introductions to the new forgiveness imperative—a perfectly-secular phrase I choose to use, to convey the characteristic utter absence of the holy dynamic of grace—occurred sometime in the mid-seventies, during a period of some five years when we attended a number of “prayer meetings” of a then-wildly-popular “Catholic Charismatic Movement". Being back then as confused as any Catholic of the past fifty years, exposing ourselves in a recklessness born of desperation to the perils of what was essentially an heretical, indeed arch-heretical, phenomenon: if perceived by a great many Catholics as a kind of highly-animated and engrossing relief-valve from the unmitigated bewilderment of post-Vatican-II. The Catholic Pentecostal Movement—which among other things would be so rash as to concede habitual possession of the very Gifts of the Holy Ghost to non-Catholics, indeed in lavish number, a spiritual treasure conferred solely in the apostolically-administered Sacrament of Confirmation, opening to the soul the life of spiritual maturity, of the "meat diet" of the Catholic Way—being a departure whose true significance almost no one grasped back then, or indeed even now. Coming as it did in the wake of a rogue council which followed roughly a century after the opening of a genuine Vatican I: with the quibbling verbal ambiance of the more recent of the two sounding due alarm in pious and properly-discerning souls, of which both then and today there have been so few. A pseudo-council called in spite of the fact that Vatican I had been murderously, externally interrupted, and never properly or officially adjourned, its critical business-at-hand never concluded or decided-upon in anything like a full, reverent and comprehensive way. While what was preparing in "The Council" convoked in 1962 was a whole eviscerating panoply of bewildering movements and events, said back then to be animated by the "spirit of Vatican II": a now-forgotten and indeed secretly-despised term, even among those who once held it so dear. A moral, philosophical and spiritual blitzkrieg having in the 1960s descended upon the Catholic faithful as through a burst dam, an inconceivably-broad collapse whose staggering shock-value shared space with an equally-overpowering tsunami of inane and quibbling words, of which the new and false "forgiveness" is only one of a thousand more. An irruption which would further bewilder and debilitate modern consciences already mostly alien to mortification, the very touchstone of the vigilance of souls, a stalwart virtue indeed minimized in the 1920s by none other than the one-time seer Lucia of Fatima herself. Briefly then surveyed is a synopsis of the era's unique vulnerability to false doctrines and ideas, amid an air of the most penetrating and exhausting excitement, with our own introduction to novel notions of divine forgiveness coming during one of a multitude of these lengthy and bizarre meetings of these “prayer groups”, where we heard a young college woman give a testimonial on a campus somewhere in the Four-Corners region of the Southwest. She herself part of a kind of inner circle of séance-like hand-holders, gathered at the college's Newman Club, as I remember, youths in a tight circle around the altar, ceaselessly babbling ("speaking in tongues") or singing all during the mass. At a climax of which highly-animated activities the flush-faced girl exclaimed, in the now-all-too-familiar disorderly spontaneity which would soon be found at the inevitable pith of all these pseudo-liturgies, that “God already forgives me my sins before I commit them, before I am even sorry!”
Here then, some forty years ago, the obscure ancestor of today's perfectly unconditional "forgiveness" as found in the now-mandated "I've got to move on" of the victim of a crime, or of some monstrous personal deed: a blanket crime-absolving indulgence in those first beginnings attributed to the Almighty, as if from its originating source. But it would take at least a decade for connections to be made, for first faint and rueful perceptions to be gained, of a whole series of warped-but-solidly-interconnected concept, impulses and "inspirations", in hindsight seemingly thought-impoverished and inane, nonetheless supplying irreplaceable elements of a just-then stolidly-assembling Brave and bravely-regretless New World. The whole indeed being at its core cold-blooded and deliberate, and hardly in steely depths so hysterical or inane: in an agenda in which the entire atmosphere-of-Faith was being progressively done away with, in flights-of-emotion later themselves to be summarily abandoned, but first hysterically let-fly. And out of the end of which confounding cloud-bank of decades the Bark of Faith, of genuine love of neighbor or humble creaturely obedience toward God, would be set in seeming hopelessness adrift, fast becoming the near-unknowns that these Christian fundamentals are today.
Here rather being prepared was a world, so starkly familiar to us now, which would live not by Faith but by genomes and cellphones, by a cleverly-renewed eugenic Nazism, associate Blitzkrieg warfare, and wholesale, apocalyptic abortion on demand. With the moral rape of Christianity being encompassed after the usual fervent theatrics the seducer knows so well, but now on a global, apocalyptic scale. With all matters of conscience being brought down systematically from realms of the soul—let alone of the genuine Holy Spirit—to those of mere mental or emotional states or conditions: as close as this brave new breed would come to things of God. Even as all the new leniencies of every kind would be more-than-matched by a remorseless rejection of all who might hesitate on the threshold of such a Brave New World: as if on the brink of a vaporous chasm that was to me in a dream revealed, around which the whole human race urged we the hesitant to dive into its sulfurous depths. We "weak sisters" whose less-than-avid loyalty to all these secular rituals of progress, and related species of "democracy", or the noted close-cousin-progressive post-Vatican-II babble of perfectly-meaningless words, would be held to be a treason entirely unforgivable “either in this world or in the next”. In stark condemnations by the most profane of seculars or venerated of divines, in dour end-time adjudications by the latest anti-pope, or by flinty people of modern corporate, academic and political life.
Along such barely-traceable lines would thus proceed a program of radical-secularization within the Christian fold, with disarming charismatic figures both lay and clerical of the late twentieth century introducing a revolution first perceived as an inoffensive trickle, then taking on qualities of a burst dam. The aim being not so much to announce a new program as to usher in a fait accompli: for which end words or "doctrines" were like so many plastic explosives, to achieve an effect, upon an erstwhile-pacific stream-of-events, far beyond what they might seem in themselves to convey. The New World Order—like its close cousin New Order of Mass of Bugnini and Paul VI—announced so crisply by H.W. Bush, passed off like an Olympic torch to his nefarious son—all the apocalyptic elements these twin phenomena contained being brought into being not so much by conscious decision as by an induced nirvana, passivity, pitches of notional surrender, radically impacting all avenues of practical, day-to-day life. Among the many cascading elements of which abandonment of the Gospel Way the new forgiveness, at first hardly so flinty as it would finally become, lent a deceptive tone of frothy effervescence, full in first days of eager declarations of love. One which indeed in those first beginnings claimed a willingness to “hang ones heart on ones sleeve and let people tear it at will”, in a paraphrase of the words of one priest whose sermon we heard around ’72. His indeed only one of innumerable “love and forgiveness” homilies such as we of those days quickly learned to expect each-and-every Sunday morn. In a new “pastoral theology” meant to contrast in high-drama with a "dour", “outdated” immemorial emphasis upon justice, penance, or an occasion-of-sin-deflecting modesty-of-dress and basic sobriety of behavior both charitable and just. Under attack in particular being an immemorial prioritization of the interior life, of heavenly things, a critical ordering or state-of-mind doomed to be branded as “irrelevant”, even hypocritical, in a trice. However in this new post-council order-of-things seldom was any connection made between the much-trumpeted love and forgiveness, as abstract, idealized subjects, on the one hand, and the good, generous and basically virile deeds that are supposed to proceed from each, both naturally and supernaturally, on the other. Good works and interior inclinations such as are clearly listed in an Epistle, after the rhetorical query, “and what is charity?”.
Rather as suggested above, after the council—whose equally-calamitous aftermath was doomed to be guided by the same restless souls who had presided over the gathering itself—would these two fundamental Catholic currencies-of-the-soul, love and forgiveness, be devalued into inflationary realms of pure emotion, even indeed devolving into the theatrical: that noted air of the seducer which had actually been the basic, ill-acknowledged but flawlessly-rendered ethos of Vatican II all along. While subsequently the new forgiveness imperative would itself in coming decades undergo a series of strange deaths and permutations, to become at last, and as intimated above, a mainstay mostly of modern secular psychology, and especially of the daytime-TV couch-counselor and other "social-expert" talk-shows which would so soon abound. With the laboriously-sought-after trivialization with respect to the new forgiveness being as noted achieved by lowering it to a mostly-emotional level where it doesn’t belong, after which, lying thus “stripped and beaten”, abandoned by it rightful owners, the spiritual keepers of the soul, it is taken prisoner by media propagandists, secular therapists and other highwaymen of every stripe. This in a series of gradualistic mutations, following inexorably upon initial cathartic heels. A complex and sophisticated falsehood being by stages insinuated here—for the death of a soul or a society is no easy or simple thing—in an approach which vaguely but from the very beginning, after the preferred quibbling fashion, assumes traditional notions of guilt and atonement to be hopelessly backward. (Ah, here then would seem to be a provender of unmentioned new things whose arrival was anticipated by way of an eagerly-announced "open window", bravely thrown a-gap by bishops of Vatican II). While thereafter a sole-emphasis upon emotion exhausts itself, as indeed in mortal human terms it must, being calculated in its own turn to act indeed as a potent revulsive, to lead the victim to the inner advent of an iron-willed, impenitent brave new world. For it seems that it was gentler things, after all, that were to be cleared out of the attic in this open-window way, rather than accumulated dust-particles of laxity, lukewarmness, pusillanimity or savorless salt, to be swept up and cast outside, "to be trodden underfoot". Rather relinquished entirely from now on would be any “weak sister” sentiments of the human heart or soul, the housecleaners “coming clean” with a thoroughly worked-over counterfeit: one destined to be easily adaptable to a newer kind of pulpit even from that so newly installed. This newest variety being however nothing really new at all, but rather all the old Jansenistic, class-conscious rigor, the Caesaro-papist, aggressive-warrior, state-worshipping "mine is but to do or die": that which had been the prime engine not of some "renewal" but of a centuries-developing, morbid and barbaric capitalistic greed and global conquest utterly foreign to the Catholic mind and heart. That abominable hypocrisy which had been resisted manfully by pontiffs like Pius IX, Leo XIII and Pius XI, and earlier by Jesuit missionaries destined to be expelled by popes and monarchs from beloved colonial lands. This sequence of interior and exterior transformations—in perceptions gained, again, only in hindsight, from which perspective alone the twisted, agonized byway can be seen for all its treacherous drop-offs, its brambles and briars—having mostly been a historical, generational or sociological one, morphing from decade to decade. So that now most are conditioned from infant daycare days to relinquish all real human emotion, to populate the now-arrived Orwellian, anti-life/aggressive-warrior Brave New World.
Thereafter the whole Christian lexicon has to be reinterpreted in the new and utterly-alien terms, with the new pardon hardly partaking in heroic self-effacements of the saints, rather finding its summit in a glibly-impressive new worldly-absolute called closure: a sine qua non destined quickly to become deeply chiseled in the impenitent stone of the modern soul. That metallic obduracy which had been the remorseless aim all along. Here indeed and as suggested emotion itself being sacrificed, like the infamous black-ops assassin who assassinates the assassin: out of which series of inner-treacheries rises, as if from roaring flames, this phoenix, this factotum uniquely outfitting the orbital futurist for the noted brave new world. With all the familiar qualities of the old and true forgiveness—cheek-to-jowl with the touchy-feely of the relatively-new—being tidily and indeed with model neo-capitalist efficiency consumed, in greedy flames, by a cold-blooded concentration on power and efficiency, together with ones own mental health and wellbeing. And somewhere inevitably in the back of such forgiving and uprighteous minds, on the dollar bill and the bottom line.
Indeed, in this thrifty new universe—for requiems of the old there is alas no "go-getter" time—as noted above the less remorse is evident in the offender the more grandly and condescendingly is the odd new indulgence applied: in a world in which the deepest of personal attachments and loves—toward victim, offender or anyone else—are at length relinquished, as if so much bilge in some rapid-sailing, ocean-going craft. For in this new take on life the soul is learning to deal out cleverly-camouflaged dagger thrusts, and no longer the genuine love and mercy of Christ. In a new departure in which any attachment to notions of the sacred must in particular be repudiated, laughed-at, or in the manner of some higher-degree crypto-Masonic ceremony, vis-à-vis the Catholic crucifix, stomped into the ground. While here of course today’s overpowering emphasis upon sexuality and sexual perversion does its grinding demolition against this vulnerable inner world of purity and kindness, receptivity and sensitivity: the coarse least common denominator of sex being a leveler of the most efficient and impersonal kind, readily adopting the new "forgiveness" as bedfellow of the rarest breed. While as noted theatrical hippy-rites of blanket group-approval of a recent yesteryear lend a dated consonant note as well, to a new bravery which a string of anti-popes would appreciably and indeed sanctimoniously, with rock-star media-directed sensationalism, help to pour in concrete. The resulting bland and blank-faced global cynicism—always ready with the glib or disarming smile—and within a ritually-washed sanctimony of the most disconcerting, overbearing kind—now coming to replace any genuine, sedulous care and self-giving of ages past, hoary treasures thrown out John's "open window" indeed. The new departure become a stock element in today’s stock-market-friendly emotional self-sufficiency: a go-getter independence being turned out on a kind of assembly line, allegedly love-based but actually quite selfish, mortally contrary to universals of any sincere creed, of both human society and the soul.
Hardly then does the new forgiveness wholeheartedly embrace the offending party, but rather—and as is evident to all but the blindest of observers—cuts him entirely out of the picture, at least in any emotionally-acknowledged way. For by dint of the sorcery of "closure" the illusion is engendered, through autosuggestion mechanisms taken to towering new Dr. Phillian heights, that the fault or crime which he committed basically never took place. As this is what the whole concept of closure actually means: to “close the page” heroically, stoically, against an event considered too horrible to mentally or spiritually abide. Thus too, in an unexpected close parallel, the same basic late-twentieth-century genre of the one-time much-celebrated “grieving sequence” which counselors of the nineties alleged was so critical to any “healing” or “closure” after a death. A four or five step program which of all things included anger at the deceased, as a final break, a sort of inner cauterization, so that life could successfully “go on”. That which is the sine qua non of a veritable closure rite-of-passage ordeal, with both the recent species of grieving and the novel forgiveness imperative suggested nothing so much as the ceremony of Native Americans who used to burn the possessions, even the dwelling, of those who had died, where deadly evil spirits were thought to abide. While faint parallels are likewise to be had in a legendary Spartan warrior-youth who stoically let the stolen fox eat out his heart, rather than willingly reveal to the owner its ill-gotten presence beneath his cloak.
This mindset, then, having abandoned deepest consoling, relenting, mitigating Christian sentiment with little remorse, goes on to prepare Manichaean, emotion-condemning, anti-life perversities of every stripe: so that scarcely is trained thereby the taking of injury or injustice onto ones back, in Gospel fashion, bearing them patiently, penitentially, as an act of love both of offender and of God. Accepting the pain in all its sharpness for these worthy ends, and as an atonement for the very injury wrought by the offender, for sins of others and of ones own. Rather considering the entire traditional walk or Gospel Way of the Christian as weak sister, in budding Nazi/Albigensian style: the new forgiveness spawning a new breed of Manichaean purée who spares no market-measured capacities to permit tandem remedies of grace and time to work their all-healing power. The sinner as well as the sin rather now being “forgotten” as well as “forgiven” on a stark and barren new plane, one which leaves no real scope for any such true healing at all. Even as in a final parting twist of bitter irony, and as can be anticipated from the above, the guilty party, by all concerned profoundly unrecognized and rejected, may indeed be headed to some sturdily-built gallows in the most irreversible, un-mourned way. This new “forgiveness” ritual being actually nothing but a rite of mental and moral annihilation, a paganistic burning of ashes: with the offender having been ritually destroyed, reduced with stunning efficiency in this way to a complete non-entity, meriting no tribute of anger, compassion or scorn.
Quite the contrary, true forgiveness bids us “look at the heart” invokes an unchangeable love of friend and foe, together with a ready and even eager willingness to forgive, as long as no will-to-do-injury remain. Even if the offender himself, until the latter fact is contritely confessed, must be kept a safe distance away. Indeed, God’s own boundless forgiveness itself requires that the sinner be heartily sorry: a Heavenly pardon we might plead for our own offenders, desiring them for their own sakes to be truly repentant to both God and man, with real forgiveness “seventy times seven” granted to those “who ask forgiveness”, as the Gospel injunction itself so forcefully portrays.
Alas, whole libraries are devoted to forgiveness and related profound, often obscure moral and spiritual themes, “searching with lanterns” down overgrown, thorn-strewn byways of both society and the soul. For in this subject we are dealing with a blow administered to the entire person, to every fiber of his being, each needing a different carefully-administered herb for its tender relief. And of a human nature of thought/emotion, introspection, retrospective-reaction—none of it ideal, but all of it part-and-parcel of mortal life—obscure things easily become tangled in a thousand ways, after the wonderful imagery of St. Therese of Lisieux, like the wooly fleece of a skipping lamb, on the barbed-wire of the same much-divinely-loved human conscious or subliminal life. While bluff simplifications are the art-of-choice of the heretic and the fool, invoking a cynical play-on-words, or imperiously demanding heroic degrees of holiness which few ever attain, least of all the one who makes these "forgiving" demands. Since as noted Catholicism is no rite-of-suicide, mental, moral or physical, but rather an eminently reasonable if self-giving creed, in which dual dimensions, of reason and giving, is found a real and palpable universe of fathomless depth and profundity. While as suggested above found here too are clearly discernible boundaries between saints and ordinary souls: since we laymen are seldom required to display the “divine folly”, the veritable danger-heedless self-sacrifice, of a Francis of Assisi, a Stephen or a Paul: although even to these men an enemy was an enemy, although loved prodigally yet never let back into the full trust known by a friend.
Predictably enough, despite its untested, spotty and questionable ancestry, there are today everywhere to be found an array of fanatically-embraced hybrids of the new forgiveness, with persons humble or mighty, even today’s courts, proving susceptible to this radical new adjudicatory disease. Tribunals at which the sacred character of the human person is utterly and increasingly ignored, benches characterized by wildly-unjust swings and unforgiving pitches, by hubris-ridden sentencing-hearings, by kangaroo extremes of the selectively lenient to dredges of the brutally unfair. Illustrating in prestigious settings the stunning polarities this new categorical unveils. For instance—in rapidly-multiplying cases now becoming disgustingly familiar to us all—with this Bradley lady and her lover in Kansas City impudently laying down the law to the police, while across the country in Arizona a Black woman in similarly-obscure circumstances, whose child is similarly missing, is rather quickly hauled off to jail. This laying-down of unconditional immunities and prejudicially-divergent enforcement/investigative philosophies/methodologies—not to even consider abominations of the whole "terrorism" anomaly—issuing in jerk-knee exonerations/condemnations frequently found later to be totally, even mendaciously, unfounded: but not until whole lives have been completely and with blank-faced impenitence destroyed. With the rudder of truth having been completely lost on the ship-of-state, in crashing waves of the new phenomenology of heartless, babbling, trivializing, but ever-"brave" ideas. With this veritable claiming of plenipotentiary spiritual powers by psychologists, social workers, judges, prosecutors, teachers and other seculars—in this ponderous, elephantine institutional moral-abandon—being an indirect but inevitable effect of the new forgiveness and other related revolutionary fictions, all of them unveiled over this same recent era-in-time.
Hence chief undeniable aim of the stark and demanding personal transformations involved in the new forgiveness, closure and other related anomalies, is the creation of innumerable iron-hearted warriors, whether male or female, for “march of progress” or “march of democracy” Obama/Hillarian New World Order objectives and institutions of every kind. The new forgiveness deftly excising all genuine, practically-applied compassion among men—together with all notions of divine bounty and love—replacing them with jettisoning maneuvers that recall the flash of the Aztec shaman’s sharp stone blade, atop the bloody Ziggurat of Mexico City fame. The ancient and universal mercy and devotion of the Christian soul now held to be the quintessential adulteration in this brave new scene, in heady throes which new ideological/metaphysical, resurrected Thule-Society (Nazi) Manichaean purisms now so commandingly require. There being stark and interesting parallels here as well to the way the poor, the aborted, the euthenized, together with drone-bomb victims of “nation building” enterprises around the globe—in this day of the new forgiveness, the yin/yang serendipity or hard-nosed love—are increasingly consigned to a dung-heap of non-recognition, of oblivion—a fate somehow left undisputed by today’s counselor- and talk-show-TV-taught “in the know”. As here in the new closure is ultimately discovered an all-purpose denial of all sovereignty-upholding devotion to the common good, all genuine social connectivity, in a factotum to deftly justify every hastily-acquired advantage of wealth, every skillfully-propagandized aggressive war, every efficiently-jettisoned duty, every glibly-cynical private-turf-guarding deed. Within an inconceivably-backward, Caesaro-papist, Spartan idea of love-of-country which is vaunted above all other loves, a blind and heedless monster which indeed crushes our very humanity under its feet in the most irretrievable way.
To reiterate staggering yet scarcely-perceived realities involved: in all these psycho-linguistic escape-acts and escapades, as epitomized in a special way in the new forgiveness, there lurks a profound moral overthrow: as the notional foundation—the outer garments and inner preambles—of our judgments of good and evil, of right and wrong, are plainly undermined, or shaken to the core. If attended by self-righteous, no doubt correctly-blank-faced claims and proclamations of every sort. While in fact and manifestly here is no forgiveness at all, nor even any real coming to terms—that suburban rite-of-passage of which today so much is made—but only a sort of psycho-emotive ablution, another new spiritually-destructive hippy-ritual given a pitch of sanctimony of a whole new degree. While furthermore, as there is no actual repudiation of evil involved here—that which in terms of our human nature, of simple human recognition, must be personified, objectified to the parties involved, to be actualized to the stature that things and people, good and bad morally and emotionally require—this blanket lenience readily introduces the serpent, the fiend of nether reaches, the spirit who provoked the foul but “forgiven” deed in the first place, into the vaunted “forgiver’s” heart and mind. A stygian spirit who to be properly combated must be specifically-and-in-detail, by the same indelibly-serial human terms-and-conditions, repudiated at every turn. (Alas, then, there is indeed a real reason we become angry, resentful, a motive which has nothing to do with any unwillingness to forgive). While in the absence of this personalization, this drama of enmity or friendship, love or hate, meekness or cruelty—all of which, again, are personally, graphically identified or they can mean little or nothing at all—the devil readily “finds the inner chamber swept and decorated”, lacking in salutary alarm, unimpeded for foul and mean entertainments of every kind. These perhaps even learned from the one recently so grandly “forgiven”, allegedly consigned to the ash-heap of ones mind. A demon which the deluded soul has indeed perhaps learned, according to the old adage, somewhere in deep and unaccounted recesses of a boarded-up, closure-ridden mind, “first to humor, then to pity, then embrace”.
Of course the potency of the particular poison of all these redefinitions of key Christian words—astutely piloted by ever-ubiquitous agents of the synagogue, as ever in ages past—is that it is so subtle, so illusive, all the while it wreaks a deadly havoc in soul and mind. So that although there seems for instance to be some hint of a moral order in the modern-day counterfeit, as a vestige of shunning, a ghost of pardon, might be said to haunt such a “forgiving” mind, yet sincerity is driven summarily from the field by an exclusionary arrogance entirely divorced from the Christian moral law. Godly legislation—indeed, if sometimes obscurely, of most creeds—being by contrast universally “written in fleshy tablets” on the ever-brotherly instincts of the human heart and soul. While as intimated above, the contradictory coexistence of a saber-like exclusion brandished in the same breath with an alleged complete forgiveness produces nothing so much as a mental/moral nirvana most required in the flint-hearted New World Order mind. Indeed a veritable mind-numbing “sound of one hand clapping” most needed to lend a trance-like unanimity to an above-noted aggression-ridden anti-life marching in column and line. The modern hall-of-mirrors being passed through here wreaking ruin on the soul on several scores, with this distorted, distended image of forgiveness being only one of many monsters ruefully encountered therein. A forgiveness poles removed from the Christian one, the latter with a profound and all-embracing inclusion which puts to deepest shame all these sham and heartless displays, and uncovers for all to see the stark Dives-and-Lazarus chasm that divides a naturally and supernaturally loving and inclusive spirit from vain, perverse and supremacy-deluded ideas. While as noted and most tellingly of all, this forgiveness imperative teaches us no moral lessons such as the perils and injuries of this life are most designed to supply, but rather in its own odd-but-deadly way cajoles us to stumble on blindly into newer ones utterly unprepared, our hearts remaining catastrophically unformed.
To recapitulate: like all else in today’s verbally-totalitarian arsenal, the new forgiveness homes-in murderously on true virtue, on a personal justice remorselessly mocked, discredited, if possible destroyed. With the only sin, the only real crime, in today’s hedonistic post-hippy world, being after all the dealing-out of any injury to sensibilities of the hard-partying crowd down at the office or on the blue-collar job. True forgiveness and inseparable repentance now being glibly classed, by rough-and-ready theologians, as incorrigible sins against the social bond, nay against society itself, as now so faithlessly and perversely conceived. And their Godly possessors universally slandered by every pretense or available means. Deeds of heartfelt piety of the old and true forgiveness being perceived as crowning affronts to the moral-indifference-ridden golden calf of closure, a sacred cow around whose hooves so many garlands are so heedlessly strewn today. Guilt itself thus becoming a deed-divorced quantity: no doubt to the satisfaction of a certain species of “faith alone” born-again evangelicals far-and-wide. With a prime new target for inevitable guilt-transfers involved being some shunner-of-bad-company who might be innocently standing by the scene-of-crime. For as the new factotum wallows in the morally-blind waters of both closure and the psycho-emotive, a morally-disconnected blame becomes a weapon-of-choice for social-climbers of every stripe. As many murky things converge in such a moral-mustard-gas-polluted no-man’s-land, where the solitude-loving, virtuous keeper-of-his-own-counsel—the dreaded bane of the "successful" hypocrite—can readily be portrayed, in the dark and dismal shades, as the only real aggressor, the committer of the only unforgivable sin the modern world knows. The “crime” namely of the possession of a rectitude so integral and sound as to socially guard itself from the contaminating crowd: that moral mob within whose precincts we are all lesser men than we would in other circumstances have been. A possessor of a rigorous-and-patient justice ready to sacrifice all in service of a God Who bids us, ultimately, not to worry about “what we will eat, what we will put on”, most pointedly if the choice must indeed be made. An integral goodness which must be an inevitable target of something so morally-facile as the sham new forgiveness, only one falsified word in a lexicon of other worldly “ideals”, a pack-of-dogs which will predictably attack true virtue by every conceivable means. Indeed in today’s Orwellian/collectivist, group-approval-ridden world in mass-human-waves, as is to recreate the apocalyptic Somme on another new plane.
Thus too for instance, in the face of all this non-normative absolution, the iron-clad bias against men like Herman Cain, who may have failed now and again in living up to the Christian moral code, (and with whose woefully-uninformed foreign policy I strongly disagree). Such figures being held today to be utterly and irretrievably unworthy of any public trust, to be rightly robbed, at the drop of a hat, of that singular sacred possession, their good name. While those Clintons, Obamas or Barney Franks who have no such moral challenges to meet are considered models of probity and responsibility, of a newly-deified tolerance: liberated ones in a sense incapable of any such thunderous “fall” as a Cain or a New Testament Saul might have known: since they already lie at the bottom of a moral abyss which yawns like Hell. Since to these believers in the new secular/Freudian moral-lexicon all things in life are of equal merit, be they from the sewer or from the snowy peaks, in an agnostic new sort of group-ritual ablution placed summarily above a fallible and forgivable rectitude with its source in God, one which strives for the integral, good and true.
By such a twisted path does the very idea of an ever-guiding personal conscience—and not just a characterless psychologist-identified tangle of pathologies, complexes and jerk-knee-emotional responses—stand falsely condemned as a backward bend-of-mind. For to all-determining modern Freudian/collectivist thought the entire legacy of eminently-noble Christian piety and Civilization—indeed of a poetry and music which once lifted up soul and mind, rather than brutally dragging them down—is an intolerable challenge to its starkly-imperial, hellishly-totalitarian sway. All these new imperatives—brain-children of a mere century in time—casting “Christian anachronisms” boldly behind, in a futurism which would lay to rest all goodness, purity, justice, all immortal salvation, all religious faith of any sincere kind. And of course with these likewise any semblance of a true, lasting, economically-prolific, social-and-spiritual health-bearing peace for humankind.