Some themes contra Hegel

It also denies reality to say that only in “thinking” is the human immortal, as Hegel implied, just as it escapes reality to say that God is only thought thinking itself in spirit.

God is attained in the evolution of the material to the supermaterial, from the material to supermaterial zenith of evolution, or Godhood.

We need to get back to real living evovling objects in religion and in life.

The Third Theology-the Divine Science of Evolution

The Divine Science of Evolution

Regarding the reasoning of Aquinas, I think his “two theologies” of the divine science of principles ( reason, metaphysics, what is known ) and the science of divine things in themselves ( from scriptures, faith, exceeding human reason, what is believed ) require or will be subsumed in a third divine science of evolution, which includes both knowledge of and arrival at or the becoming of Materiaspiritus or metacorporeality, evolution from the material to the spiritual (supermaterial). This knowledge will become whole or complete in evolving to Godhood, because the truth is ultimately related to not merely being illuminated through faith but with becoming God. This is the new divine science of evolution, which in its methods and in its end leads to becoming or joining with God. The Evolutionary Christian Church combines the Traditional involutionary two theologies of Aquinas with the new third theology or the The Divine Science of Evolution. Perhaps the divine science of evolution could have been placed in the theology of divine things in themselves, but as far as we know this third theology is not contained in traditional involutionary theology and so it deserves its own place.

Evolution Solves The Either/Or

Philosophers have had to choose between knowledge as faith and knowledge as reason or as the Absolute. Evolution can solve the either/or problem of natural science versus metaphysics: the material evolves to the spiritual-material or supermaterial. It seems to be that the eye of the Spirit-Will can see this synthesis, at this time, and not the natural sciences, although the two have been coming closer.

God As The Greatest Work of Art

Great art, religion and philosophy are more than the Absolute's self-awareness within humanity, though greatness in these things indeed can be defined this way. The greatest art, religion and philosophy are not merely the self-awareness of God but are the gradually creation and becoming God or more like God in actuality, in concrete, corporeal, and metacorporeal form.

It is not nearly enough to say that God's self-awareness comes by way of the awareness of God in the mind of humanity. God is far more than the mere thought of Him.  Ascending levels of  Godhood exist as the highest evolved level of being in the cosmos, both transcendent and immanent.
In this way God is defined as the greatest work of art in the cosmos, created by evolution, whom we are determined to create or reach or become, through evolution, as we have also traditionally seen Him from within, with God's Grace.

The Good, the True and the Beautiful

The Good, the True and the Beautiful have been desacralized by the secularist, in art and in every other way, but they have also been desacralized by the Traditionalists when they deny a biological imperative, or evolution, leading to the Good, True and Beautiful. Seeking the zenith of these things means seeking God, through both the Traditional, Involutionary Inward Path, and the Evolutionary Outward Path.

On The Evolving Catholic

God is the end of all our actions.

The Inward Path: Seven Involutionary Virtues
Prudence, justice, courage, temperance, faith, hope and charity.

The Outward Path: Evolution

The goal of the Involutionary Virtues is to understand God, the goal of the Evolutionary Ethics is to evolve to God.

“ There are six main entities to which an individual's ethical values can be functionally oriented: fellow group members, the group government, other group governments, members of other groups, individuals committed to a Beyondist Ethic, and, above all, the Evolutionary Purpose. Each of these objects calls for precise alignment of its loyalties, in a situational hierarchy among them. For example, a man's ethical loyalty to his own group exceeds that to members of "mankind" generally. However (a) the injunctions of the different "object" ethics are different, mostly, in kind, and (b) circumstances put emphasis on the primary survival of all groups, if the total existence of man is threatened. The rose diagram of ethical values should answer many ethical questions now troubling teachers and religious-political parties.” “A Concise Beyondist Catechism” (Raymond Cattell) This can work in harmony with the Catholic social structure of Subsidiarity.

As we said in an earlier post, to love ones neighbor is not literally to love the whole world, which would be contrary to human nature, it is to love one's kin, one's group. This definition harmonizes with the definition of love of God: evolution takes place best in diverse, separate groups, thus in loving one's group and loving ones neighbor we love God, and we love God by evolving to God. We love the world in the sense that we affirm the right of every group to love its own neighbor, its own group, then all groups may love God by evolving to God.

Material law is in harmony with spiritual evolution, the Classical joins the Christian, science synchronizes with religion.

God is the end of all our actions, thus we must understand the right way to reach God, and if He is not the end of all our actions then our actions our meaningless, or ignorant, or perhaps even evil.

God Has Given Limited Freedom

If God chose to He could predict every free evolutionary action of man and the world, yet He allows His children the freedom to compete in the world. This defines us as mainly determined yet partially free, even though we are completely determined from God's perspective.

God has given us limited freedom within the boundaries of nature and human nature. God created natural evolution as a proving or testing ground for virtues, God desires the best to evolve to Him.

Metacorporeality

Plato's “Ideas” or Forms seem to have existed outside the mind of God, and Augustine and Aquinas rightly relocated the Ideas inside the mind of God, in the Trinity.

In a like manner or method, we relocate the separation of spirit and matter by these sages and place spirit and matter inside Godhood. However “matter” in Godhood is the highest evolved materiality, which has been defined as spirit.

God is more than an incorporeal Idea. The separation of the definition of God from the material has led to the destructive war between religion and science.

We introduce the term Metacorporeality because metaphysics is a term that separates spirit from matter, and we think that causes confusion.

Unlike Marxism

Unlike Marxism, which takes Hegel's dialectical operation from heaven to earth, or spirit to matter, the Evolutionary Christian Church transforms earth and matter through evolution to the heaven of the supermaterial and to Godhood.  This is theological materialism.

The Evolutionary Basis of Political Philosophy in the Theoevolutionary Church

Transforming Cattell's “Beyondist” perspective, we agree that evolution is the primary process in the universe, however, we believe evolution was initiated by God and is ordered by God's laws.

Human evolution indeed proceeds by natural selection among groups, which is determined by natural selection among individuals, genetically and culturally.  Natural selection among groups and individuals requires variation among groups and individuals, and one important factor in group survival is the laws that govern the group. The evolution of the best values is based on intergroup competition and survival, but more importantly, values are based on the attainment of Godhood through the Outward Path of evolution as well as the Inward Path of Christianity.

These principles are transformed into Christian social philosophy in general, where subsidiarity and federalism or small ethnostates are the preferred social and political structures, which best allows for evolution, variation and competition.

We believe that the end goal of evolution is Godhood, that is, the Outward Path attains the same Godhood that is seen in the Inward Path of religion. These two paths relate to the Two Laws of Practical Evolutionary Law and Speculative Evolutionary Law, which are, in the Theoevolutionary Church, the transformed laws of Aristotle and St. Thomas Aquinas.

Primordial wisdom and new myth-making in the Evolutionary Christian Church

We intuit as well as reason that there was an original primordial wisdom which was dispersed, like a prism refracting light, into various later religions. Today the Vedas of India, and perhaps a few oral dispensers of Vedic wisdom, probably contain the largest amount of material that remains from that primordial wisdom.

Christianity, and other religions refocused wisdom which had in some cases lost focus. Christ came to complete this wisdom. Catholicism contains the largest amount of primordial wisdom in the West.  The Theoevolutionary Church (TC) is again refocusing Christianity, not only back to the primordial wisdom but forward to the world of the Enlightenment and modern science.

In this sense, ECC initiates a new symbol-making or myth-making, while at the same time relating back to primordial wisdom. Basically, we have defined primordial wisdom as having been the Inward Path, which we affirm, and in addition, we have included the Outward Path of bio-spiritual evolution to God.

TC redeems the inward vision of God, that primordial glimpse of the ancient knowledge of God, while at the same time refocusing and defining Godhood as also Him who we must evolve to in the Kosmos. As a consequence of this task we have refocused old symbols, or created new symbols, since there seems to have been only hints, if that, of the conception of evolution to God in the primordial symbols and myths, although we are still searching.

“Climbing Back Down The Complexity Ladder”

An excellent article in “New Scientist,” (April 2, 2008) “Why the Demise of Civilization May Be Inevitable,” by Debora MacKenzie, is to me an affirmation of conservatism, or rather paleoconservatism.

Researchers in various fields have been suggesting that once a society develops beyond a certain level of complexity it becomes increasingly fragile, eventually it reaches a point at which even a relatively minor disturbance can bring everything crashing down. This seems to have been inevitable in all past civilizations.

We need to shift to decentralized networks, our strength will be in our distributed decision making, we can't be afraid of redundancy. Efficiency leads to complexity which leads to rigidly connected systems where one small shock can bring the whole system down.

If industrialized civilization based on fossil fuels and industrial agriculture breaks down, the urban masses—half the world—will suffer most. Subsistence farmers will suffer the least. This suggests not being against technology but against bigness, and globalism.

The American Constitution affirms a system of independent “redundant” states, even perhaps ethnostates if so desired, but the Constitution has been greatly distorted and abused. Paleoconservatives and constitutional libertarians may yet have their day, even if it comes after collapse.

Who has the courage for this?

Aquinas (thesis)
Cattell (anti-thesis)
The Evolutionary Christian Church (synthesis)