Global Liberal Blog

07/27/2025

The Christian Doctrine: A Self-Perpetuating Mechanism of Strategic Psychological and Political Manipulations

A. Introduction:
Belief Systems as Tools of Power

Throughout history, dominant belief systems have rarely succeeded solely on the merits of their spiritual claims. To achieve widespread adoption and long-term survival—especially in politically charged environments—such systems must evolve into frameworks that fulfill both psychological and political functions. This evolution often involves the strategic resolution of internal contradictions, the neutralization of external criticisms, and the crafting of unifying narratives capable of commanding loyalty and suppressing dissent (Stark, 1996).

Christianity, emerging within the Roman Empire during a time of religious plurality and imperial consolidation, exemplifies this dynamic. From its inception, the early Christian movement contended with theological paradoxes inherited from its Jewish roots and mounting pressure from Roman cultural and legal systems. Yet instead of collapsing under these tensions, Christianity adapted—crafting doctrines that not only addressed its internal inconsistencies but also rebranded it as a universal, politically tolerable religion.

What emerges upon analytical scrutiny is that several core Christian doctrines—often interpreted as organic theological developments—can be more accurately understood as deliberate ideological constructs. These served to unify believers, dismantle opposition, and position the Church as a dominant political and spiritual authority. The analysis draws on primary sources, patristic writings, and the work of key scholars such as Bart Ehrman, Peter Brown, Elaine Pagels, and Diarmaid MacCulloch.

B. Strategic Manipulation in Doctrinal Development

1. The Doctrine of the Trinity: Reconciling Monotheism and Divine Incarnation

a. The Theological Dilemma

The nascent Christian movement was rooted in Jewish monotheism, which emphasized God's indivisibility (“The Lord our God, the Lord is one”; Deut. 6:4). However, the elevation of Jesus to divine status posed a serious theological challenge. For both Jewish and Roman observers, the worship of Jesus could appear either as heretical (to Jews) or incoherent (to Romans).

b. Strategic Doctrinal Resolution

The doctrine of the Trinity—culminating at the First Council of Nicaea in 325 CE—provided a sophisticated solution. By asserting that Jesus, God the Father, and the Holy Spirit were “consubstantial” (ὁμοούσιος), the Church preserved monotheism while integrating Jesus’ divinity (Ayres, 2004). This formulation resolved internal doctrinal tensions and enabled Christianity to distance itself from Jewish particularism without appearing polytheistic. Politically, the unifying force of a triune yet singular deity provided a model of divine hierarchy that paralleled and legitimated imperial order (Pagels, 1979).

Alternative theological perspectives, such as Arianism—which posited that Christ was created and thus subordinate to the Father—were condemned as heresies not only on theological grounds but also for their potential to fracture ecclesiastical and imperial unity (MacCulloch, 2010).

2. The Abrogation of Mosaic Law: Lowering Barriers to Mass Conversion

a. Cultural and Political Obstacles

The Mosaic Law, particularly circumcision and dietary regulations, defined Jewish identity and formed significant barriers to Gentile conversion. Requiring Gentile Christians to adhere to these practices risked marginalizing Christianity as a Jewish sect, undermining its universal claims (Acts 15; Galatians 5).

b. Strategic Redefinition of Salvation

Paul of Tarsus’s epistles introduced a radical theological shift by emphasizing salvation through grace and faith rather than adherence to the Law (Romans 3:28, Galatians 2:16). This theological reorientation—endorsed at the Council of Jerusalem (c. 50 CE)—served to decouple Christianity from Jewish ethnoreligious identity and facilitate mass conversion across the Roman world (Ehrman, 2004).

Framing the Law as a “tutor” fulfilled and transcended by Christ (Gal. 3:24) further allowed the Church to claim continuity with the Hebrew tradition while asserting doctrinal and institutional superiority. In political terms, this made Christianity more palatable to Roman authorities, who viewed exclusive ethnic cults with suspicion (Brown, 1989). The emphasis on grace also universalized access to salvation, positioning the Church as the new Israel—open to all, yet ruled from emerging Gentile centers like Antioch and Rome.

3. The Doctrine of Fulfillment and Progressive Revelation: Reframing History to Assert Supremacy

a. The Problem of Inconsistency

The apparent discontinuities between the Hebrew Scriptures and the teachings of Jesus posed a significant problem for early apologists. Critics could point to contradictory legal and moral prescriptions as evidence of incoherence or theological innovation (cf. Celsus, The True Doctrine).

b. Narrative Control through Fulfillment Theology

The early Church responded by developing the doctrine of “fulfillment”—the idea that the Hebrew Bible prefigured and prophesied the coming of Christ. Jesus himself is depicted in Matthew as claiming to fulfill, not abolish, the Law (Matt. 5:17), while Paul presents Christ as the telos (goal) of the Law (Rom. 10:4). This interpretive framework served as a hermeneutical key that harmonized contradictions and positioned the Church as the rightful heir to biblical authority.

The notion of “progressive revelation”—the idea that divine truth is disclosed gradually—enabled the Church to claim both continuity with the past and sovereignty over it. Tensions in scripture were recast not as errors but as partial insights pointing toward a greater truth, now fully revealed in the Christian dispensation. As Justin Martyr argued, “The Law was given… because of the hardness of your hearts,” but “the new law” is written “on the hearts” of believers (Dialogue with Trypho).

This theological strategy allowed the Church to neutralize Jewish and pagan criticisms while asserting exclusive interpretive authority—an essential condition for institutional consolidation and the eventual establishment of orthodoxy.

C. Conclusion:
Theology as Political Technology

The development of Christian doctrine was not merely an exercise in spiritual introspection or divine inspiration. Rather, it can be seen as a calculated series of adaptations designed to ensure survival, expansion, and dominance within a hostile and pluralistic imperial environment. The doctrines of the Trinity, salvation by grace, and fulfillment/progressive revelation functioned as tools of strategic communication and identity formation—resolving contradictions, managing dissent, and legitimating authority.

Far from accidental or purely theological, these constructs served to consolidate power and broaden appeal, transforming Christianity from a marginalized sect into the ideological backbone of a global empire. As such, they demonstrate how religious ideas can operate as instruments of psychological and political manipulation—a phenomenon not unique to Christianity, but especially well-executed in its case.

D. References

Ayres, Lewis. Nicaea and Its Legacy: An Approach to Fourth-Century Trinitarian Theology. Oxford University Press, 2004.

Brown, Peter. The Rise of Western Christendom. Wiley-Blackwell, 1989.

Ehrman, Bart D. The New Testament: A Historical Introduction to the Early Christian Writings. Oxford University Press, 2004.

MacCulloch, Diarmaid. Christianity: The First Three Thousand Years. Penguin Books, 2010.

Pagels, Elaine. The Gnostic Gospels. Random House, 1979.

Stark, Rodney. The Rise of Christianity. HarperOne, 1996.

The Holy Bible, New Revised Standard Version.

Josephus, Flavius. Jewish Antiquities.

Origen, Contra Celsum

Justin Martyr, Dialogue with Trypho

© Tom MacPherson 2025

07/21/2025

THE BIBLE: A FACTORY OF CONTRADICTIONS — HOW A JEWISH PRIEST WAS MYTHOLOGIZED AND DEIFIED

The Christian Bible, venerated as a singular and unified sacred text by millions, in fact conceals deep and irreconcilable contradictions between its two constituent parts: the Hebrew Bible (Old Testament) and the New Testament. Far from being the organic fulfilment of Judaic revelation, the New Testament emerges as a radical deviation—a theological annexation of the Hebrew tradition that both distorts and contradicts its foundational tenets. At the center of this doctrinal rupture lies the figure of Jesus Christ, a mythologized Jewish priest retroactively deified by early Christian writers and theologians. The tension between these scriptures is not merely interpretative but fundamental. The Hebrew Bible renders Jesus entirely unnecessary, even antithetical, to its ethical and theological worldview.

I. The Fiction of Continuity: Christianity's Contradiction of Jewish Monotheism

Christianity asserts that Jesus is the "fulfilment" of the Hebrew scriptures (cf. Matthew 5:17), yet the Old Testament is explicit in its theological monism. Deuteronomy 4:39 affirms, "the LORD is God in heaven above and on the earth beneath; there is no other." This categorical exclusivity leaves no room for the Trinitarian theology later developed by Christian thinkers. The assertion of a divine son, or incarnated deity, is not only foreign to Hebrew thought—it constitutes outright heresy under Torah-based monotheism (Exodus 20:3).

Moreover, the Hebrew Bible prescribes an unequivocal and accessible path to righteousness that depends neither on blood sacrifice nor on intermediaries. Ezekiel 18:21-22 states that “if a wicked person turns away from all their sins... and does what is just and right... none of the offenses will be remembered.” Repentance and ethical living are sufficient. Similarly, Jonah 3:10 narrates God's forgiveness of Nineveh solely on the basis of repentance and moral reform—without need for any messianic intervention. In these examples, divine mercy is activated through human ethical choice, not divine substitution.

II. Psalms: A Lyrical Refutation of Christology

The Psalms, traditionally attributed to King David, are particularly devastating to Christian soteriology. Psalm 62:1-2 asserts: “My soul finds rest in God alone; my salvation comes from him. He alone is my rock and my salvation.” There is no mention of a messiah, let alone a crucified redeemer. Psalm 27:1 echoes the same theme: “The LORD is my light and my salvation—whom shall I fear?” These verses locate salvation in the enduring relationship between the individual and a singular, personal deity, not through the mediation of a sacrificed “Son of God.”

This theme is reinforced in Psalm 51:9, “blot out all my iniquities,” and Psalm 80:3, “Restore us, O God; let your face shine, that we may be saved.” The vocabulary of these prayers is direct, personal, and entirely devoid of Christological theology. That Christians would interpret the Psalms as prefiguring Jesus is an act of theological eisegesis—reading into the text what is not there. In fact, these passages actively negate the New Testament’s claim that salvation requires belief in Jesus (cf. John 14:6).

III. Christian Redefinition of Sin and the Fabricated Need for Atonement

Central to Christianity is the doctrine that humanity is inherently sinful and can only be redeemed through the vicarious atonement of Jesus’s blood (Romans 5:9). This concept—rooted in Pauline theology rather than in any Hebrew prophetic tradition—distorts the Jewish understanding of sin as a breach of divine law that can be rectified by repentance, prayer, and ethical action (Isaiah 1:16-18; Hosea 6:6).

The notion of inherited guilt, typified in the doctrine of original sin, is alien to the Hebrew Bible. The Hebrew conception of sin is neither existential nor metaphysical; it is behavioural. As noted in Deuteronomy 30:11-14, the divine commandments are “not too difficult” and are “very near to you... so you may obey.” Moral responsibility is thus individual, immediate, and accessible—not a matter requiring metaphysical salvation.

In this light, the idea that a blood sacrifice—especially of an innocent—is required to cleanse human transgression becomes not only unnecessary but ethically repugnant within the framework of Hebrew scripture. The entire Christian narrative of divine crucifixion becomes a theological innovation, not a prophetic fulfilment.

IV. Immutable Law vs. Christian Supersessionism

One of Christianity’s most audacious claims is that the “Old Covenant” has been superseded by a “New Covenant” established through Jesus (Hebrews 8:13). However, this contradicts repeated assertions in the Hebrew Bible about the permanence of divine law. Malachi 3:6 declares: “For I, the LORD, do not change.” Psalm 19:7 affirms: “The law of the LORD is perfect, reviving the soul.” Isaiah 40:8 notes: “The word of our God stands forever.”

These verses explicitly refute the notion that God's moral code was temporary or provisional. The idea that God would change course—abandoning centuries of legal and ethical tradition to embrace human sacrifice—is not only implausible, but logically incoherent within the framework of divine immutability.

V. Mythologizing a Man: Jesus as a Manufactured Deity

The Jesus figure, when stripped of later theological accretions, appears as a charismatic Jewish preacher—possibly real, possibly mythologized beyond recognition. There is no contemporary evidence of his miracles, trial, or resurrection outside of partisan gospel literature. As philosopher Bertrand Russell observed in Why I Am Not a Christian (1927), the historical Jesus, if he existed, “was not so wise as some other people have been, and... was certainly not superlatively wise.”

The process of deifying Jesus reflects a mythopoeic trajectory similar to other ancient cults, wherein charismatic leaders or martyrs are elevated into divine status. This development served the sociopolitical needs of early Christians seeking legitimacy, unity, and appeal in the pluralistic Roman Empire. The Jesus mythos—crucified, resurrected, and enthroned—echoes earlier motifs from mystery religions such as the cults of Osiris, Mithras, and Dionysus.

Conclusion: The Irreconcilable Canon

The theological chasm between the Hebrew Bible and the New Testament is not a matter of hermeneutics—it is structural and irreparable. The Hebrew scriptures preach divine unity, moral responsibility, and repentance as the path to righteousness. Christianity, by contrast, introduces a threefold God, the dogma of original sin, and a sacrificial atonement theology that undermines personal moral agency.

The figure of Jesus—fabricated into a divine scapegoat—was never prophesied, never required, and never compatible with the faith tradition he supposedly came to fulfil. The Bible is not a unified text but a factory of contradictions, whose foundational fracture lies in the failed attempt to fuse monotheistic Judaism with the mythopoeic demands of a Hellenized world.

REFERENCES:

1. The Hebrew Bible (Tanakh), various translations including NJPS and ESV

2. The New Testament, translations including NRSV and NIV

3. Russell, Bertrand. Why I Am Not a Christian. 1927.

4. Vermes, Geza. Jesus the Jew. London: Collins, 1973.

5. Ehrman, Bart D. How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee. HarperOne, 2014.

6. Boyarin, Daniel. The Jewish Gospels: The Story of the Jewish Christ. New Press, 2012.

07/13/2025

Blurred Lines: The Catholic Church, Power, Finance, and Organized Crime

By any measure, the Catholic Church has been one of the most enduring institutions in human history. With spiritual authority over a billion followers and immense financial influence, it has shaped civilizations, blessed kings, and negotiated with dictators. But beneath the grandeur of St. Peter’s Basilica and the solemnity of papal rituals lies a lesser-known dimension — one where religion, power, finance, and organized crime have often intersected. From the decadent intrigues of the Renaissance papacy to the opaque dealings of the Vatican Bank in the 20th century, the lines between sanctity and criminality have at times been perilously blurred.

I. The Renaissance Template: The Borgia Papacy as Proto-Mafia

The late 15th and early 16th centuries were an age of rampant ecclesiastical corruption. Few figures embody this era better than Pope Alexander VI, born Rodrigo Borgia. His papacy (1492–1503) set the standard for nepotism, simony, and strategic violence. His son Cesare Borgia, a cardinal-turned-warlord, acted as a de facto military enforcer, securing territories in the Papal States through assassinations and calculated brutality. Lucrezia Borgia, often unfairly maligned, was a pawn in dynastic marriages that served as tools for papal diplomacy.

The Borgia papacy resembled a criminal syndicate more than a spiritual institution — commanding territory, controlling revenue, punishing enemies, and rewarding loyalty. Loyalty was personal, not institutional. Deals were cut, rivals were poisoned, and enemies were suppressed under the pretense of spiritual authority. The aesthetic and administrative trappings were religious, but the operational logic was unmistakably mafioso.

II. Symbolic Continuity: The Rise of the Mafia and Its Catholic Trappings

Fast-forward to 19th-century Sicily. As the Kingdom of Italy consolidated power, state absence in the rural South allowed other structures to fill the vacuum. Enter the Cosa Nostra, the Camorra, and later the ’Ndrangheta — family-based criminal organizations built on patronage, fear, and secrecy. Their oaths and rituals invoked Catholic saints and crucifixes, with mafia members swearing loyalty over sacred images.

The Church in these regions was deeply embedded in local society, and its clergy often maintained cordial relations with mafiosi. Not all were complicit — priests like Don Pino Puglisi paid with their lives for speaking out — but the institutional Church was often silent. The mafia’s ability to cloak its violence in the language of honor, family, and God created a moral ambiguity that protected it from scrutiny.

III. 20th-Century Finance: Vatican Bank Scandals and Criminal Conduits

In the 20th century, the blurred lines moved from backwater Sicilian villages to the heart of global finance. The Vatican Bank (IOR), a sovereign financial entity operating with minimal oversight, became a hub for covert and often illicit transactions.

In the 1970s and 1980s, the Vatican was linked to the Banco Ambrosiano scandal, whose chairman Roberto Calvi — known as “God’s Banker” — was found dead in London in 1982, hanging from Blackfriars Bridge with his pockets stuffed with bricks. The death was staged to look like su***de but has long been believed to be a mafia ex*****on, possibly involving Cosa Nostra or the P2 Masonic Lodge.

Calvi’s bank had close ties to the Vatican Bank and had been laundering money for criminal organizations, including South American drug cartels and Italian mafia families. The IOR’s fingerprints were all over the fraud, yet it has never been held fully accountable.

Also involved was Archbishop Paul Marcinkus, head of the Vatican Bank at the time, who evaded Italian arrest warrants under Vatican immunity. The institutional Church never fully disavowed him.

At this point, the Church was not merely tolerating criminal structures — it was functioning within them, protecting insiders and laundering money through them.

IV. Covert Alliances: Anti-Communism, the CIA, and the Mob

The Cold War brought even more complex alliances. The Vatican, fervently anti-communist, became a tacit partner in covert operations funded through questionable means. In Italy and Latin America, this often meant alliances with right-wing paramilitary groups, CIA front organizations, and yes — mafia-connected entities.

The strategy of containment justified almost anything. The Vatican backed anti-Marxist movements, while intelligence agencies used criminal intermediaries to move money and arms. Once again, religion provided a veil of legitimacy for clandestine power plays.

V. Conclusion: Not Mere Coincidence

It would be naive to claim the Church itself is a criminal enterprise. But history reveals that at critical junctures, it has acted like one — protecting its assets, forging secret alliances, punishing defectors, and turning a blind eye when it suited its interests.

Whether in the Borgia court, the hills of Sicily, or the boardrooms of shadowy banks, the Church has often operated at the nexus of power, finance, and moral ambiguity.

To ignore these patterns is to misunderstand the nature of institutions. Like any empire, the Catholic Church has struggled with the temptation of worldly power, and at times, it has yielded — not just in weakness, but in strategy. The blurred lines are not historical accidents. They are signs of how deep power, sacred and profane, often converges in secret.

REFERENCES

🔹 1. The Borgia Papacy and Ecclesiastical Corruption

Mallett, Michael & Shaw, Christine (2014). The Italian Wars, 1494–1559. Pearson.

Discusses Cesare Borgia’s military campaigns and papal politics.

Hibbert, Christopher (2008). The Borgias and Their Enemies: 1431–1519. Harcourt.

A popular but well-researched history that dispels myths and highlights real corruption and violence under Pope Alexander VI.

Chamberlin, E.R. (2006). The Bad Popes. Barnes & Noble.

Profiles several corrupt popes, including Alexander VI, offering context for the criminalization of the papacy.

🔹 2. The Mafia and Catholic Symbolism

Gambetta, Diego (1993). The Sicilian Mafia: The Business of Private Protection. Harvard University Press.

Provides an academic model of the mafia as a parallel state, with rituals mirroring religious and civic institutions.

Dickie, John (2004). Cosa Nostra: A History of the Sicilian Mafia. Hodder & Stoughton.

Covers the mafia’s relationship to Catholicism, local power, and the silence of many clergy.

Petrosino, Joseph – Early 20th-century NYPD detective who investigated mafia/Catholic overlaps in the Italian-American community.

🔹 3. Vatican Bank Scandals & Banco Ambrosiano

Yallop, David (1984). In God’s Name: An Investigation into the Murder of Pope John Paul I. Bantam.

Investigates the suspicious death of Pope John Paul I and his connection to Vatican financial reform and opposition to mafia-aligned cardinals.

Cornwell, John (1999). A Thief in the Night: The Death of Pope John Paul I. Penguin.

Balanced view of the events surrounding the pope’s death and the Vatican Bank.

Williams, Paul L. (2003). The Vatican Exposed: Money, Murder, and the Mafia. Prometheus Books.

Strongly critical but thoroughly documented expose of the Vatican’s entanglements with organized crime and banking fraud.

Calvi, Roberto – Chairman of Banco Ambrosiano; his suspicious death in 1982 sparked investigations into mafia, Vatican Bank, and P2 Lodge.

🔹 4. Propaganda Due (P2), CIA & Cold War Alliances

Willan, Philip (2002). The Last Supper: The Mafia, the Masons and the Killing of Roberto Calvi. Constable.

Details connections between the Vatican, P2, mafia networks, and Cold War intelligence.

Anderson, Scott & Anderson, Jon Lee (1986). Inside the League: The Shocking Exposé of How Terrorists, N***s, and Latin American Death Squads Have Infiltrated the World Anti-Communist League. Dodd, Mead & Co.

Documents Vatican, mafia, and CIA alignment during anti-communist operations.

Dezem, Marcelo (2023). New Vatican financial disclosures and reforms [Reuters / Vatican News].

Ongoing efforts in the 21st century to clean up IOR after decades of scandal.

🔹 5. Priests Who Opposed the Mafia

Don Pino Puglisi – Sicilian priest assassinated in 1993 for opposing the mafia in Brancaccio, Palermo. Beatified by the Vatican.

Source: Avvenire, BBC, Vatican Archives on Martyrs of the Mafia.

07/13/2025

Did Epstein kill himself in prison? Apparently, NO!

WIRED, along with two independent video forensics experts, analyzed 11 hours of footage released by the MAGA-led Justice Department and found that it was likely not a direct export from the prison's surveillance system.

Metadata analysis revealed the video had been edited using Adobe Premiere Pro, a professional video editing tool. Their investigation examined EXIF and XMP metadata, which showed clear signs of postprocessing.

According to WIRED’s Dhruv Mehrotra, the footage appears to have been pieced together from at least two source clips, saved and exported multiple times, and then uploaded as if it were unedited.

07/12/2025

I'm pro-science. But, science isn't neutral: institutions define acceptability. Epistemological bias exists.

I stand unapologetically in support of science. Its capacity to illuminate the universe, cure diseases, and challenge superstition is unmatched. But being pro-science does not mean blind allegiance to the institutions and gatekeepers that define it. Science is not an abstract ideal floating above politics, economics, or culture. It is embedded within them—and shaped by them. The reality is this: science isn’t neutral. What we call “valid knowledge” is often filtered through institutional interests, and epistemological bias—bias in what we accept as knowable or valid—runs deep.

The scientific method itself may be objective in theory—driven by observation, hypothesis, testing, and falsifiability—but science as a human practice is far from immune to power dynamics. Which research gets funded? Which studies are published? Which questions are even asked? These are decisions made within a framework of political economies, elite academic hierarchies, and cultural assumptions.

Take global health as an example. Traditional African, Chinese, and Indigenous medical systems have existed for centuries and often show therapeutic promise. Yet many are dismissed as “folk remedies” until Western laboratories isolate their active compounds, patent them, and reintroduce them under the label of “evidence-based medicine.” This isn’t just about scientific proof—it’s about who has the power to define what counts as science. If a compound is unpatentable, it rarely receives the funding required for clinical trials, no matter how effective it may be in practice. The system prioritizes marketability over potential.

We must also confront the fact that Western science has a deeply colonial legacy. For centuries, scientific institutions acted in tandem with imperial interests—cataloguing, extracting, and redefining knowledge systems from colonized peoples, often discrediting or erasing them in the process. Even today, peer-reviewed journals, university appointments, and research grants are largely concentrated in the Global North, reproducing a skewed view of what counts as credible knowledge. This is epistemological bias at scale.

None of this invalidates science. But it should make us cautious. If we want science to be a force for truth and justice, we must not only defend its methods—we must interrogate its institutions. We must be willing to decolonize knowledge, to open space for multiple epistemologies, and to challenge the economic and political structures that shape scientific priorities.

To be pro-science in the 21st century is not to treat it as sacred dogma. It is to embrace its ideals while challenging its distortions. It is to recognize that truth-seeking requires institutional humility, epistemic plurality, and the courage to ask not just what do we know, but who decides what is worth knowing.

In short: science is a powerful tool—but like any tool, it reflects the hands that wield it. Let us ensure those hands are just, inclusive, and aware of their own biases.

07/06/2025

"White Christianity suffers from a bad case of Disney Princess theology. As each individual reads Scripture, they see themselves as the princess in every story. They are Esther, never Xerxes or Haman. They are Peter, but never Judas. They are the woman anointing Jesus, never the Pharisees. They are the Jews escaping slavery, never Egypt. For citizens of the most powerful country in the world, who enslaved both Native and Black people, to see itself as Israel and not Egypt when studying Scripture is a perfect example of Disney princess theology. And it means that as people in power, they have no lens for locating themselves rightly in Scripture or society — and it has made them blind and utterly ill-equipped to engage issues of power and injustice. It is some very weak Bible work."

Hackett, Erna Kim. "Why I Stopped Talking About Racial Reconciliation and Started Talking About White Supremacy." Inheritance Magazine, 25 Mar. 2020,

Recently, people have asked me, “Why isn’t talking about white privilege enough, why white supremacy?” There is an obvious discomfort with the term by white people. The one exception to that is when things like Charlottesville happen.

07/04/2025

Stephen Miller, like a pig in Orwell’s Animal Farm who forgets the slaughterhouse his kind once escaped, now dons the farmer’s boots, sneering at the huddled masses his ancestors once resembled.

In espousing white supremacist ideologies while being Jewish and descended from refugees, he embodies the grim irony of power: the once-persecuted mirroring their persecutors, indistinguishable in cruelty, save for the names on the manifests and the uniforms worn.

David Glosser, the uncle of White House senior adviser Stephen Miller, says if his family had not immigrated to the United States when they did then none of ...

06/24/2025

Religion: A Product of Human Biology, Psychology, and Socio-Political Contexts.

Many religions appear to be deliberate and sustained fabrications by individuals or groups who take advantage of prevailing socio-economic-political situations and the ignorance of the people. These leaders propagate ideas and practices to lure people with false hopes and beliefs, appealing to their cherished or suppressed desires. They often demand absolute allegiance and obedience, stifling all divergent opinions or voices of dissent, by any means necessary, to establish their superiority and safeguard their interests.

Religious beliefs and practices are deeply rooted in our physical and psychological makeup. Religion arises from human biology, emotions, and cognitive functions rather than being purely a spiritual or supernatural phenomenon.

Humans have evolved with certain neurological structures and functions that make us prone to religious experiences. For example, the brain's tendency to recognize patterns and seek meaning can lead to belief in higher powers or supernatural forces.

Religion often addresses fundamental human needs such as the need for belonging, security, and understanding of life and death. These needs stem from our physical and emotional existence.

Cognitive theories suggest that religious thought is a by-product of normal mental processes. For instance, our capacity for theory of mind (understanding that others have thoughts and feelings) can lead to beliefs in deities who think and feel.

Religion often serves social functions, such as fostering community and social cohesion, which are important for survival and reproduction. That's why religions often tend to suppress rationalism and encourage radicalism.

In conclusion, while religion appears to be a tool for socio-political control and manipulation, it is also deeply intertwined with human biology and psychology. Our neurological structures, cognitive processes, and fundamental needs for belonging, security, and understanding drive religious beliefs and practices. Recognizing these complex origins of religion helps us understand its enduring presence and influence in human societies, highlighting both its sometimes positive social functions and its susceptibility to being instrumentalized as a tool for the exploitation of man by man.