Al Gore and the sale of indulgences 3

In the dark ages, when Papacy held control of men’s consciences and few dared to think, one method which she practiced to supply herself with money was the sale of indulgences. The indulgence was a permission to sin and yet be free from its consequences. … Succeeding Popes and councils … argued that if they had a right to remit sins for service to the church, they had also the right to remit them for money for the church … and concluded that if they had a right to remit past sins for money, they had the same right to remit, or excuse, or grant indulgence for sins of the future. … It was the sale of these future indulgences for money which … gave rise to the Reformation movement, called Protestant, because of their protests and objections to this and other evils recognized in Papacy.

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We do not believe that CO2 is a pollutant; that the earth is warming to any degree that should trouble us; that the planet is warmed by human activity; that a despotic world authority is needed to regulate human activity on the pretext of saving the planet from warming; that the wealth of the First World should be redistributed to the Third World; or that anybody’s wealth should be redistributed to Al Gore.

In the name of Climate Change, the new mysticism, Al Gore and his conspirators are selling indulgences. You pay them so you can carry on with living, manufacturing, traveling and so on, all the normal activities which they say is threatening Planet Earth. Ostensibly you are buying a certain amount of some Third Worlder’s CO2 ration, as determined by Al Gore and his conspirators, because you are exceeding your own ration, as determined by them. Some of what you pay will go to a Third Worlder, they say. Most of what you pay will go to Al Gore and his conspirators.

From Investor’s Business Daily:

While senators froth over Goldman Sachs and derivatives, a climate trading scheme being run out of the Chicago Climate Exchange would make Bernie Madoff blush. Its trail leads to the White House.

Lost in the recent headlines was Al Gore‘s appearance Monday in Denver at the annual meeting of the Council of Foundations, an association of the nation’s philanthropic leaders.

“Time’s running out (on climate change),” Gore told them. “We have to get our act together. You have a unique role in getting our act together.”

Gore was right that foundations will play a key role in keeping the climate scam alive as evidence of outright climate fraud grows, just as they were critical in the beginning when the Joyce Foundation in 2000 and 2001 provided the seed money to start the Chicago Climate Exchange. It started trading in 2003, and what it trades is, essentially, air. More specifically perhaps, hot air.

The Chicago Climate Exchange (CCX) advertises itself as “North America’s only cap-and-trade system for all six greenhouse gases, with global affiliates and projects worldwide.” Barack Obama served on the board of the Joyce Foundation from 1994 to 2002 when the CCX startup grants were issued. As president, pushing cap-and-trade is one of his highest priorities. Now isn’t that special? …

The CCX provides the mechanism in trading the very pollution permits and carbon offsets the administration’s cap-and-trade proposals would impose by government mandate.

Thanks to Fox News’ Glenn Beck, we have learned a lot about CCX, not the least of which is that its founder, Richard Sandor, says he knew Obama well back in the day when the Joyce Foundation awarded money to the Kellogg Graduate School of Management at Northwestern University, where Sandor was a research professor.

Sandor estimates that climate trading could be “a $10 trillion dollar market.” It could very well be, if cap-and-trade measures like Waxman-Markey and Kerry-Boxer are signed into law, making energy prices skyrocket, and as companies buy and sell permits to emit those six “greenhouse” gases.

So lucrative does this market appear, it attracted the attention of London-based Generation Investment Management, which purchased a stake in CCX and is now the fifth-largest shareholder.

As we noted last year, Gore is co-founder of Generation Investment Management, which sells carbon offsets of dubious value that let rich polluters continue to pollute with a clear conscience.

Other founders include former Goldman Sachs partner David Blood, as well as Mark Ferguson and Peter Harris, also of Goldman Sachs. In 2006, CCX received a big boost when another investor bought a 10% stake on the prospect of making a great deal of money for itself. That investor was Goldman Sachs, now under the gun for selling financial instruments it knew were doomed to fail.

The actual mechanism for trading on the exchange was purchased and patented by none other than Franklin Raines, who was CEO of Fannie Mae at the time.

Raines profited handsomely to the tune of some $90 million by buying and bundling bad mortgages that led to the collapse of the American economy. …

The climate trading scheme being stitched together here will do more damage than Goldman Sachs, AIG and Fannie Mae combined. But it will bring power and money to its architects.

Calvin: a chapter in the terrible history of Christianity 7

Beyond a certain point it is hardly possible to discern degrees of evil or degrees of cruelty. And yet I think it may be said of Jehan Calvin, dictator of Geneva in the sixteenth century, that he was more appallingly cruel and more intensely, intrinsically, through-and-through evil than other great persecutors, dictators and mass murderers of history. Hitler, Stalin, Mao, Pol Pot, Torquemada are the very names of evil, so what was it about Calvin that can distinguish him as specially terrible in his own nature than even any of these?

He oppressed the subjects of his dictatorship unremittingly and mercilessly; but so, you say, did the others. Not content with killing his enemies, he prescribed extreme tortures for them while they survived to suffer them; and yes, so did the others. But – and here we come to the nub of the case – Calvin was different in that he (often, if not always) personally specified the torments for the particular victim. He gave thought to the minutiae of their sufferings. All the others, even Catholic Inquisitors like Torquemada, issued general orders for terrorizing, torturing, killing. Calvin gave a personal service, tailoring his cruelty to his individual prey.

And that’s not all that distinguishes him among human monsters. Consider this: he was squeamish. He could not stand the sight of blood. He was afraid of pain. He felt horror at the thought of physical suffering – so he made thinking about it into a spiritual exercise, to strengthen by self-inflicted agony, as a monk does with a hairshirt, his resolve to do what was hardest for him in the service of his God. He ordered the infliction of agony, then meditated on the process, imagining it as fully as he could. He nourished his spirit on visions of torture.

This he did in private. The spiritual discipline he forced himself to undergo did not impel him to the prison and the public square to witness the torments and killings that he prescribed. He never attended a racking, a flogging, a breaking on the wheel, a burning to death. That far in the service of his God he would not push himself.

This grooming of his soul by inflicting suffering on others, did not replace general orders of oppression. He gave those too. He instituted a totalitarian reign of terror. He was as convinced a collectivist as Hitler, Stalin, Mao and the rest. He would allow “no liberty, no freedom of the will, for [a] man could only misuse such privileges. … [He, Calvin] must frighten him … until he unresistingly accepts his position in the pious and obedient herd, until he has merged in that herd all that is individual within him, so that the individual, the extraordinary, vanishes without leaving a trace.”

So wrote Stefan Zweig in his devastating dissection of Calvin and Calvinism, The Right to Heresy. He goes on:

“To achieve this draconian suppression of personality, to achieve this vandal expropriation of the individual in favour of the community, Calvin had a method all his own, the famous Church ‘discipline’. A harsher curb upon human impulses and desires has hardly been devised by and imposed upon man down to our own days [pre-Second World War]. From the first hour of his dictatorship, this brilliant organizer herded his flock … within a barbed-wire entanglement of … prohibitions, the so-called ‘Ordinances’; simultaneously creating a special department to supervise the working of terrorist morality … called the Consistory [which was] expressly instructed to keep watch upon the private life of every one in Geneva. … Private life could hardly be said to exist any longer … From moment to moment, by day and by night, there might come a knocking at the entry, and a number of ‘spiritual police’ announce a ‘visitation’ without the citizen concerned being able to offer resistance. Once a month, rich and poor, the powerful and the weak, had to submit to the questioning of these professional ‘police des moeurs’. “

The moral police poked into every corner, examined every part of every house, and even the bodies of those who lived in it. Their clothes and shoes, the hair on their heads, was inspected. Clothes must be dark and plain; hair must not be artificially curled.

“From the bedroom they passed on to the kitchen table, to ascertain whether the prescribed diet was not being exceeded by a soup or a course of meat, or whether sweets and jams were hidden away somewhere.”

They pried into bookshelves – only books approved by the Consistory were permitted.

“The servants were asked about the behaviour of their masters, and the children were cross-questioned as to the doings of their parents.”

Visitors to the city had their baggage examined. Every letter, in and out, was opened. Citizens could not write letters to anyone outside the city, and any Genevan permitted to travel abroad was watched in foreign lands by Calvin’s spies.

Spying became universal. Almost everyone, in fear of being thought heretical in the least degree, and to prove himself clean and upright, spied on everyone else.

Whenever a State inaugurates a reign of terror, the poisonous plant of voluntary denunciation flourishes like a loathsome weed … otherwise decent folk are driven by fear to play the part of informer. … After some years, the Consistory was able to abolish official supervision, since all the citizens had become voluntary controllers.”

As far as he could, Calvin put an end to pleasure. Music – except for what Calvin deemed to be sacred – was forbidden. So was dancing, skating and sport. Theaters and all other public amusements including popular festivals, were prohibited. Wheeled carriages were not allowed. People had to walk to wherever they needed to go. Guests at family celebrations, even weddings and baptisms, were limited in number to twenty. (The names parents could give their children had to be from an approved list.) The red wine of the district could be drunk in small quantities, but no other alcohol. Innkeepers were not allowed to serve their guests until they had seen them saying their prayers, and had to spy on them throughout their stay and report on them to the authorities.

Punishments included imprisonment in irons, hanging, decapitation, burning to death.

“Everything was forbidden which might have relieved the grey monotony of existence; and forbidden, of course, was any trace of mental freedom in the matter of the printed or spoken word.”

The first thought,” Stefan Zweig declares, “of any one of dictatorial temperament, is to suppress or gag opinions different from his own.”

One man who dared to argue with Calvin was a Spaniard named Miguel Servetus. A child of the Reformation, he innocently thought he could express his own boldly Protestant opinions. He thought Calvin was the very man to hear him expound his personal interpretations of Holy Writ. He could not have been more mistaken. For having the effrontery to send them to him, Calvin had the man thrown into prison. “For weeks … he was kept like a condemned murderer in a cold and damp cell, with irons on his hands and feet. His clothes hung in rags upon his freezing body; he was not provided with a change of linen. The most primitive demands of hygiene were disregarded. No one might tender him the slightest assistance.”

Finally, for daring to disagree with Calvin, Servetus was condemned to death by the dictator’s order. The death Calvin chose for him was “roasting with a slow fire”.

‘The prisoner was brought out of prison in his befouled rags. … His beard tangled, his visage dirty and wasted, his chains rattling, he tottered as he walked. … In front of the steps of the Town Hall, the officers of the law … thrust him to his knees. The doomed man’s teeth chattered with cold … In his extremity, he crawled on his knees nearer to the municipal authorities assembled on the steps, and implored that by their grace he might be decapitated before he was burned, ‘lest the agony should drive me to repudiate the convictions of a lifetime’. This boon was denied him. Relentlessly, ‘the procession moved on towards the place of execution. … The wood was piled round the stake to which the clanking chains had been nailed. The executioner bound the victim’s hands. … The chains attached to the stake were wound four or five times around it and around the poor wretch’s wasted body. Between this and the chains, the executioner’s assistants then inserted the book and the manuscript which Servetus had sent to Calvin under seal to ask Calvin’s fraternal opinion upon it. Finally, in scorn, there was pressed upon the martyr’s brow a crown of leaves impregnated with sulphur. … The executioner kindled the faggots and the murder began.

“When the flames rose around him, Servetus uttered so dreadful a cry that many of the onlookers turned their eyes away from the pitiful sight. Soon the smoke interposed a veil in front of the writhing body, but the yells of agony grew louder and louder, until at length came an imploring scream: ‘Jesus, Son of the everlasting God, have pity on me!’”

Needless to say, neither Jesus nor an everlasting God did anything to relieve the roasting man.

‘The struggle with death lasted half an hour. Then the flames abated, the smoke dispersed, and attached to the blackened stake there remained, above the glowing embers, a black, sickening, charred mass, a loathsome jelly, which had lost human semblance. …

“But where was Calvin in this fearful hour? … He was in his study, windows closed. … He who had really willed and commanded this ‘pious murder’, kept discreetly aloof. Next Sunday, however, clad in his black cassock, he entered the pulpit to boast of the deed before a silent congregation, declaring it to have been a great deed and a just one, although he had not dared to watch the pitiful spectacle.”

To this day, Jehan Calvin is regarded as a great Christian whose teaching continues to shape the lives of millions of citizens in the Western world through the Presbyterian and various “Reformed” churches. People are no longer burnt to death for disagreeing with the master. But dictatorship, in the name of similarly dogmatic collectivist faiths, is not absent from the modern world, not even from America now, in 2010. A much vaster community has fallen under an organizer of dictatorial temperament. His consistory has made it plain that they wish to control what you eat, how you live in your homes, and what you say. Children are being urged to impress the leader’s messages on their parents. The names of those who disagree with him are blackened, and the silencing of broadcast dissent is openly advocated.

What should be done about it? There are conservative voices maintaining that the way to resist incipient totalitarianism is to “return to Christian values”.

Our hope is that this reminder of how Christian values affected life in the past may serve not only as a cautionary tale against collectivism and dictatorship, but also as a rebuttal of the idea that Christianity can be a counterforce against them.

Jillian Becker   April 25, 2010