‘Rogue One’ Inspired Trump Resistance Massacres The Politics Of Religion – Alex Yiannopoulos

The feel-good religion of the Light Side apparently consists in little more than muddleheaded platitudes about hope and change.

Usually, Hollywood writers leave their intellectual influences implicit in the script: “follow your dreams,” “be true to yourself,” “question authority,” “don’t conform,” and a million other clichés. You know the ideology: it’s present in just about every Hollywood movie, especially those made after 1970.

Shortly after Donald Trump’s win, however, two “Rogue One” writers made the relationship between their political ideology and their product explicit. One tweeted, “Please note that the Empire is a white supremacist (human) organization.” Another responded: “Opposed by a multicultural group led by brave women.” Since then, some opponents of Trump have taken to calling themselves “the Resistance.”

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BOOK REVIEW: The Imagination of God: Art, Creativity and Truth in the Bible by Brian Godawa


Brian Godawa is a prolific writer in the Christian supernatural fiction genre. His series Chronicles of the Nephilim, Chronicles of the Apocalypse, and his latest series Chronicles of the Watchers are superb examples of what Godawa attempts to convey in his The Imagination of God: Art, Creativity and Truth in the Bible.

The opening chapter makes a simply assertion but one that is commonly misunderstood and sometimes denied; namely that reason, logic and imagination are not mutually exclusive gifts. Modern people tend to gravitate toward one of two extremes and dismiss the other. Godawa argues that this should not be the case. One example of the polarizing effect of focusing on reason and logic over and against imagination is that modern people lose the ability to both use and benefit from image, metaphor, and parable/allegory in understanding the Bible and in evangelism.

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Pick Your Chocolates Wisely

Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things that are on earth. Colossians 3:1-2

In the 1994 movie Forrest Gump, actor Tom Hanks uttered a now famous line, certainly one that has assumed a place in our cultural lexicon. Hanks, musing about the mysteries of life uttered this gem, “life is like a box of chocolates, you never know what you’re going to get.”

This line seemed to perfectly capture Gump’s life, characterized by the myriad twists and turns, brushes with famous people and events, and the eventual realization of his heart’s desire in marrying his childhood sweetheart Jenny, only to tragically lose her early in their marriage to a fatal disease.

It is true that life often presents us with surprises, some good and some not so good. The box of chocolates illustration was meant to convey that idea – life is unpredictable. But let’s carry this picture a little farther and try to apply it to the Christian’s life.

Many boxes of chocolates come with a listing of each chocolate. This is usually printed on the inside of the cover. For those boxes of chocolates that do not give a hint as to what each piece is, how do we determine other than trial and error what each piece contains?

Don’t we rely on previous experience? We know what chocolate covered cherries look like. We also know that in almost every case the caramel pieces are square with a light milk chocolate covering. Brazil Nuts are easily identified as are the coconut haystacks.

Let me suggest to you that we use our experience in picking chocolates we like from the box, and this is where we can learn a spiritual truth. Our experience can help us make choices that result in good and thus avoid many results that are negative.

If life can be compared to a box of chocolates, then we can say we are presented with multiple choices every day. We know from experience that some choices lead to bad consequences. How do we avoid choosing chocolates we don’t like? By training our minds and disciplining our hearts to make the choices we know lead to godliness, holiness, and righteousness. In other words learn which chocolates in the box we like and only choose them.

In our focus passage from Paul’s letter to the Colossian believers we are encouraged to stay focused on spiritual things, to strive to live a heavenly life based on God’s principles, and to reject the principles of this world. I encourage you today friends to make your choices count for the Kingdom in the here and now. When you do you will experience a transformation in your life.

The Ethics of Naturalism Are Unnatural

Two scenes from a movie I recently watched got me thinking about the ethics of naturalism.  Hollywood veteran Sylvester Stallone starred in the movie “Cliffhanger” and the suspense in the plot enabled it to live up to its name.

For those unfamiliar with this movie Stallone plays a trained mountain rescuer who along with fellow rescuer, actor Michael Rooker, are tricked into aiding a fugitive gang who have managed to steal several hundred million dollars from the Federal Reserve but during their escape by airplane are forced to crash-land in a desolate mountain range.

Playing a convincing role as the cold-hearted villain was actor John Lithgow.  The two scenes that caught my attention happened within minutes of one another.  The first scene showed one of Lithgow’s gang murdering a rescue helicopter pilot played by Ralph Waite.  In shock and dismay over this cold-blooded act, Rooker screams, “he never hurt anyone.” In other words, Waite did not deserve to die. Lithgow without missing s beat, in an equally cold-blooded line only remarked, “how touching.”

The second scene moments later featured Lithgow murdering his female companion to gain leverage in a struggle with his co-conspirators to maintain control of the quickly evaporating escape plan.  Just before Lithgow murders his female companion he asks her if she knows what the greatest virtue of love is.  Before she can answer Lithgow answers for her by whispering in her ear, “sacrifice.” He then promptly murders her.

This is a violent movie but is candid in its portrayal of man’s dilemma ethically speaking.  These two scenes clearly demonstrate the great paradox that man faces when trying to explain and live an ethical life apart from belief in God as the moral law giver.  In the first scene Lithgow exhibits a naturalistic worldview, one completely in-line with a Darwinian evolutionary view. Being heartbroken over the death of a friend is nonsense to Lithgow and thus his “how touching” remark.  Clearly implied is the rest of the statement that could be stated: “how touching and how utterly stupid.”

Contrasting that naturalistic ethic Lithgow espouses a different ethic in the second scene in justifying his murderous behavior.  Where did he find any ground for love as sacrifice?  These two scenes present ethics opposed to one another.  Perhaps the writers of this movie script meant to mock the Christian ethic of God as moral law giver.  I think a better explanation is that they intentionally portrayed where mankind is left if God is indeed dead.

The truth is that naturalism cannot provide an ethical foundation for love, sacrifice, compassion or anything human beings are said to need to survive as communities and nations. Naturalistic ethics that speak of these qualities have smuggled Christian theistic ethics into their system without due recognition because of course that would betray their underlying beliefs.  They cannot admit to what they claim does not exist.  This makes naturalism’s ethics quite unnatural.

When God is declared dead there is only one place man can turn for the source of ethics – himself.  This opens the floodgates for all forms of abuse and evil.  The twentieth century alone provides testimony to the validity of this truth.

Friends, I encourage you to continue to stand firm in your faith and in your testimony.  What your family, friends, and neighbors need today are answers to the myriad contradictions they encounter every day, not the least of which is the convoluted ethics of naturalism.

This is A Transforming Moment waiting to happen.

Sympathy For The Devil – Review of the Movie “Noah” by Dr. Brian Mattson

In Darren Aronofsky’s new star-gilt silver screen epic, Noah, Adam and Eve are luminescent and fleshless, right up until the moment they eat the forbidden fruit.

Such a notion isn’t found in the Bible, of course. This, among the multitude of Aronofsky’s other imaginative details like giant Lava Monsters, has caused many a reviewer’s head to be scratched. Conservative-minded evangelicals write off the film because of the “liberties” taken with the text of Genesis, while a more liberal-minded group stands in favor of cutting the director some slack. After all, we shouldn’t expect a professed atheist to have the same ideas of “respecting” sacred texts the way a Bible-believer would.

Both groups have missed the mark entirely. Aronofsky hasn’t “taken liberties” with anything.

The Bible is not his text.

In his defense, I suppose, the film wasn’t advertised as such. Nowhere is it said that this movie is an adaptation of Genesis. It was never advertised as “The Bible’s Noah,” or “The Biblical Story of Noah.” In our day and age we are so living in the leftover atmosphere of Christendom that when somebody says they want to do “Noah,” everybody assumes they mean a rendition of the Bible story. That isn’t what Aronofsky had in mind at all. I’m sure he was only too happy to let his studio go right on assuming that, since if they knew what he was really up to they never would have allowed him to make the movie.

Let’s go back to our luminescent first parents. I recognized the motif instantly as one common to the ancient religion of Gnosticism. Here’s a 2nd century A.D. description about what a sect called the Ophites believed:

“Adam and Eve formerly had light, luminous, and so to speak spiritual bodies, as they had been fashioned. But when they came here, the bodies became dark, fat, and idle.” –Irenaeus of Lyon, Against Heresies, I, 30.9

It occurred to me that a mystical tradition more closely related to Judaism, called Kabbalah (which the singer Madonna made popular a decade ago or so), surely would have held a similar view, since it is essentially a form of Jewish Gnosticism. I dusted off (No, really: I had to dust it) my copy of Adolphe Franck’s 19th century work, The Kabbalah, and quickly confirmed my suspicions:

“Before they were beguiled by the subtleness of the serpent, Adam and Eve were not only exempt from the need of a body, but did not even have a body—that is to say, they were not of the earth.”

Franck quotes from the Zohar, one of Kabbalah’s sacred texts:

“When our forefather Adam inhabited the Garden of Eden, he was clothed, as all are in heaven, with a garment made of the higher light. When he was driven from the Garden of Eden and was compelled to submit to the needs of this world, what happened? God, the Scriptures tell us, made Adam and his wife tunics of skin and clothed them; for before this they had tunics of light, of that higher light used in Eden…”

Obscure stuff, I know. But curiosity overtook me and I dove right down the rabbit hole.

I discovered what Darren Aronofsky’s first feature film was: Pi. Want to know its subject matter? Do you? Are you sure?


If you think that’s a coincidence, you may want a loved one to schedule you a brain scan.

Have I got your attention? Good.

The world of Aronofsky’s Noah is a thoroughly Gnostic one: a graded universe of “higher” and “lower.” The “spiritual” is good, and way, way, way “up there” where the ineffable, unspeaking god dwells, and the “material” is bad, and way, way down here where our spirits are encased in material flesh. This is not only true of the fallen sons and daughters of Adam and Eve, but of fallen angels, who are explicitly depicted as being spirits trapped inside a material “body” of cooled molten lava.

Admittedly, they make pretty nifty movie characters, but they’re also notorious in Gnostic speculation. Gnostics call them Archons, lesser divine beings or angels who aid “The Creator” in forming the visible universe. And Kabbalah has a pantheon of angelic beings of its own all up and down the ladder of “divine being.” And fallen angels are never totally fallen in this brand of mysticism. To quote the Zohar again, a central Kabbalah text: “All things of which this world consists, the spirit as well as the body, will return to the principle and the root from which they came.” Funny. That’s exactly what happens to Aronofsky’s Lava Monsters. They redeem themselves, shed their outer material skin, and fly back to the heavens. Incidentally, I noticed that in the film, as the family is traveling through a desolate wasteland, Shem asks his father: “Is this a Zohar mine?” Yep. That’s the name of Kabbalah’s sacred text.

The entire movie is, figuratively, a “Zohar” mine.

If there was any doubt about these “Watchers,” Aronofsky gives several of them names: Semyaza, Magog, and Rameel. They’re all well-known demons in the Jewish mystical tradition, not only in Kabbalah but also in the book of 1 Enoch.

What!? Demons are redeemed? Adolphe Franck explains the cosmology of Kabbalah: “Nothing is absolutely bad; nothing is accursed forever—not even the archangel of evil or the venomous beast, as he is sometimes called. There will come a time when he will recover his name and his angelic nature.”

Okay. That’s weird. But, hey, everybody in the film seems to worship “The Creator,” right? Surely it’s got that in its favor!

Except that when Gnostics speak about “The Creator” they are not talking about God. Oh, here in an affluent world living off the fruits of Christendom the term “Creator” generally denotes the true and living God. But here’s a little “Gnosticism 101” for you: the Creator of the material world is an ignorant, arrogant, jealous, exclusive, violent, low-level, bastard son of a low level deity. He’s responsible for creating the “unspiritual” world of flesh and matter, and he himself is so ignorant of the spiritual world he fancies himself the “only God” and demands absolute obedience. They generally call him “Yahweh.” Or other names, too (Ialdabaoth, for example).

This Creator tries to keep Adam and Eve from the true knowledge of the divine and, when they disobey, flies into a rage and boots them from the garden.

In other words, in case you’re losing the plot here: The serpent was right all along. This “god,” “The Creator,” whom they are worshiping is withholding something from them that the serpent will provide: divinity itself.

The world of Gnostic mysticism is bewildering with a myriad of varieties. But, generally speaking, they hold in common that the serpent is “Sophia,” “Mother,” or “Wisdom.” The serpent represents the true divine, and the claims of “The Creator” are false.

So is the serpent a major character in the film?

Let’s go back to the movie. The action opens when Lamech is about to bless his son, Noah. Lamech, rather strangely for a patriarch of a family that follows God, takes out a sacred relic, the skin of the serpent from the Garden of Eden. He wraps it around his arm, stretches out his hand to touch his son—except, just then, a band of marauders interrupts them and the ceremony isn’t completed. Lamech gets killed, and the “villain” of the film, Tubal-Cain, steals the snakeskin. Noah, in other words, doesn’t get whatever benefit the serpent’s skin was to bestow.

The skin doesn’t light up magically on Tubal-Cain’s arm, so apparently he doesn’t get “enlightened,” either. And that’s why everybody in the film, including protagonist and antagonist, Noah and Tubal-Cain, is worshiping “The Creator.” They are all deluded. Let me clear something up here: lots of reviewers expressed some bewilderment over the fact there aren’t any likable characters and that they all seem to be worshiping the same God. Tubal-Cain and his clan are wicked and evil and, as it turns out, Noah’s pretty bad himself when he abandons Ham’s girlfriend and almost slays two newborn children. Some thought this was some kind of profound commentary on how there’s evil in all of us. Here’s an excerpt from the Zohar, the sacred text of Kabbalah:

“Two beings [Adam and Nachash—the Serpent] had intercourse with Eve [the Second woman], and she conceived from both and bore two children. Each followed one of the male parents, and their spirits parted, one to this side and one to the other, and similarly their characters. On the side of Cain are all the haunts of the evil species; from the side of Abel comes a more merciful class, yet not wholly beneficial — good wine mixed with bad.”

Sound familiar? Yes. Darren Aronofsky’s Noah, to the “T.”

Anyway, everybody is worshiping the evil deity. Who wants to destroy everybody. (By the way, in Kabbalah many worlds have already been created and destroyed.) Both Tubal-Cain and Noah have identical scenes, looking into the heavens and asking, “Why won’t you speak to me?” “The Creator” has abandoned them all because he intends to kill them all.

Noah had been given a vision of the coming deluge. He’s drowning, but sees animals floating to the surface to the safety of the ark. No indication whatsoever is given that Noah is to be saved; Noah conspicuously makes that part up during an awkward moment explaining things to his family. He is sinking while the animals, “the innocent,” are rising. “The Creator” who gives Noah his vision wants all the humans dead.

Many reviewers thought Noah’s change into a homicidal maniac on the ark, wanting to kill his son’s two newborn daughters, was a weird plot twist. It isn’t weird at all. In the Director’s view, Noah is worshiping a false, homicidal maniac of a god. The more faithful and “godly” Noah becomes, the more homicidal he becomes. He is becoming every bit the “image of god” that the “evil” guy who keeps talking about the “image of god,” Tubal-Cain, is.

But Noah fails “The Creator.” He cannot wipe out all life like his god wants him to do. “When I looked at those two girls, my heart was filled with nothing but love,” he says. Noah now has something “The Creator” doesn’t. Love. And Mercy. But where did he get it? And why now?

In the immediately preceding scene Noah killed Tubal-Cain and recovered the snakeskin relic: “Sophia,” “Wisdom,” the true light of the divine. Just a coincidence, I’m sure.

Okay, I’m almost done. The rainbows don’t come at the end because God makes a covenant with Noah. The rainbows appear when Noah sobers up and embraces the serpent. He wraps the skin around his arm, and blesses his family. It is not God that commissions them to now multiply and fill the earth, but Noah, in the first person, “I,” wearing the serpent talisman. (Oh, and by the way, it’s not accidental that the rainbows are all circular. The circle of the “One,” the Ein Sof, in Kabbalah, is the sign of monism.)

Notice this thematic change: Noah was in a drunken stupor the scene before. Now he is sober and “enlightened.” Filmmakers never do that by accident.

He’s transcended and outgrown that homicidal, jealous deity.

Let me issue a couple of caveats to all this: Gnostic speculation is a diverse thing. Some groups appear radically “dualist,” where “The Creator” really is a different “god” altogether. Others are more “monist,” where God exists in a series of descending emanations. Others have it that the lower deity “grows” and “matures” and himself ascends the “ladder” or “chain” of being to higher heights. Noah probably fits a little in each category. It’s hard to tell. My other caveat is this: there is no doubt a ton of Kabbalist imagery, quotations, and themes in this movie that I couldn’t pick up in a single sitting. For example, since Kabbalah takes its flights of fancy generally based on Hebrew letters and numbers, I did notice that the “Watchers” appeared to be deliberately shaped like Hebrew letters. But you could not pay me to go see this movie again so I could further drill into the Zohar mine to see what I could find. (On a purely cinematic viewpoint, I found most of it unbearably boring.)

What I can say on one viewing is this:

Darren Aronofsky has produced a retelling of the Noah story without reference to the Bible at all. This was not, as he claimed, just a storied tradition of run-of-the-mill Jewish “Midrash.” This was a thoroughly pagan retelling of the Noah story direct from Kabbalist and Gnostic sources. To my mind, there is simply no doubt about this.

So let me tell you what the real scandal in all of this is.

It isn’t that he made a film that departed from the biblical story. It isn’t that disappointed and overheated Christian critics had expectations set too high.

The scandal is this: of all the Christian leaders who went to great lengths to endorse this movie (for whatever reasons: “it’s a conversation starter,” “at least Hollywood is doing something on the Bible,” etc.), and all of the Christian leaders who panned it for “not following the Bible”…

Not one of them could identify a blatantly Gnostic subversion of the biblical story when it was right in front of their faces.

I believe Aronofsky did it as an experiment to make fools of us: “You are so ignorant that I can put Noah (granted, it’s Russell Crowe!) up on the big screen and portray him literally as the ‘seed of the Serpent’ and you all will watch my studio’s screening and endorse it.”

He’s having quite the laugh. And shame on everyone who bought it.

And what a Gnostic experiment! In Gnosticism, only the “elite” are “in the know” and have the secret knowledge. Everybody else are dupes and ignorant fools. The “event” of this movie is intended to illustrate the Gnostic premise. We are dupes and fools. Would Christendom awake, please?

In response, I have one simple suggestion:

Henceforth, not a single seminary degree is granted unless the student demonstrates that he has read, digested, and understood Irenaeus of Lyon’s Against Heresies.

Because it’s the 2nd century all over again.


Some readers may think I’m being hard on people for not noticing the Gnosticism at the heart of this film. I am not expecting rank-and-file viewers to notice these things. I would expect exactly what we’ve seen: head-scratching confusion. I’ve got a whole different standard for Christian leaders: college and seminary professors, pastors, and Ph.Ds. If a serpent skin wrapped around the arm of a godly Bible character doesn’t set off any alarms… I don’t know what to say.

To view the article on the author’s website click here – Dr. Brian Mattson