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[[File:nap.jpg|right]]NAP is an anachronism for the “non-aggression principle” or “non-aggression axiom”. It is only an ethical position or view. The principle defines "aggression" as the "initiation of force" which would be a violation of rights. It would not be a violation of NAP to defend yourself or others against unwarranted abuse. | [[File:nap.jpg|right]]NAP is an anachronism for the “non-aggression principle” or “non-aggression axiom”. It is only an ethical position or view. The principle defines "aggression" as the "initiation of force" which would be a violation of rights. It would not be a violation of NAP to defend yourself or others against unwarranted abuse. | ||
While the principle appears as in the writings of the Objectivist philosopher Ayn Rand back in 1961 and was popularized by libertarian movements we see [[Moses]] saying virtually the same thing in the [[republic]] of ancient Israel which had no rulers for 400 years. With [[no king]]s it was a virtual [[Anarchist|anarchy]]. | While the principle appears as in the writings of the Objectivist philosopher Ayn Rand back in 1961 and was popularized by libertarian movements, we see [[Moses]] saying virtually the same thing in the [[republic]] of ancient Israel which had no rulers for 400 years. With [[no king]]s it was a virtual [[Anarchist|anarchy]]. | ||
Over and over in the [[Bible]] [[Moses]] and the prophets repeated that no one should oppress others | Over and over in the [[Bible]], [[Moses]] and the prophets repeated that no one should oppress, others including strangers.<Ref>: [[Exodus 22]]:21 Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt. | ||
: Exodus 23:9 Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt. | : Exodus 23:9 Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt. | ||
: Deuteronomy 24:14 Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: | : Deuteronomy 24:14 Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: | ||
: Jeremiah 7:6 If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: | : Jeremiah 7:6 If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: | ||
: Zechariah 7:10 And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart. | : Zechariah 7:10 And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart. | ||
: Malachi 3:5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.</Ref> | : [[Malachi 3]]:5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.</Ref> | ||
The word we see as oppress is ''lachats''<Ref> 03905 ^ץחל^ lachats \@law-khats’\@ a primitive root; v; AV-oppress 13, afflict 1, crushed 1, fast 1, forced 1, oppressors 1, | The word we see as oppress is ''lachats''<Ref> 03905 ^ץחל^ lachats \@law-khats’\@ a primitive root; v; AV-oppress 13, afflict 1, crushed 1, fast 1, forced 1, oppressors 1, thrust 1; 19 1) to squeeze, press, oppress 1a) (Qal) 1a1) to squeeze, press 1a2) to oppress 1b) (Niphal) to squeeze oneself</Ref> meaning to ''to squeeze, press, oppress''. | ||
[[Moses]] said to ''[[love]] your neighbor as yourself'' and even give drink to your enemy. | [[Moses]] said to ''[[love]] your neighbor as yourself'' and even give drink to your enemy. | ||
In order for the [[fellowship]] of such a [[society]] to remain healthy, it was essential to set up a system of [[charity]] to bring communities together, and a system of charitable [[Feasts and festivals]] would also bring nations together, so that they would be ready to stand against national attacks or abuse. | |||
But certainly there | A people bound together by voluntary [[charity]] in a practical network of [[tens]] was used by nations who had [[no king]]s or rulers for centuries. Israel did it, but also the Teutons organized the people in family groups of [[Tens]]. The hue and cry of the oppressed is heard in this context, and the network provided a means of help for them, as forces were mustered to defend the innocent against the oppressor. This network of voluntary princes, archers and swordsmen included equipment donated and employed in their work of defense, but the same network also resulted in efforts and contributions to support one another for becoming successful in the trades which supplied every-day needs in their villages during times of peace. | ||
People constructed systems of [[Altars]] and [[Temples]] for the same purpose which worked to bring the nations together, but when the voice of the people elected rulers, things changed. Rulers often established welfare systems that were a snare, and they bound the people in systems of [[sacrifice]] or [[Corban]] that drained away the freedom of the people. People like [[Moses]] and [[Polybius]] or [[Plutarch]] and [[John the Baptist]] all warned of these [[covet]]ous systems destroying liberty and society itself. | |||
The [[Early Church]] did the same for almost a millennium. They built a network of volunteer servants, while at the same time warning against oppressors who destroy liberty. | |||
Clearly [[Jesus]] expressed this same idea in many ways, and [[John the Baptist]] was no different. | |||
But certainly there will always be people who assert aggressive force and abuse or crush others. Christ made it clear that a [[hue and cry]] would be essential by all the people, in attending to what he called the {{weightier matters}}. | |||
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Latest revision as of 20:17, 13 October 2023
NAP is an anachronism for the “non-aggression principle” or “non-aggression axiom”. It is only an ethical position or view. The principle defines "aggression" as the "initiation of force" which would be a violation of rights. It would not be a violation of NAP to defend yourself or others against unwarranted abuse.
While the principle appears as in the writings of the Objectivist philosopher Ayn Rand back in 1961 and was popularized by libertarian movements, we see Moses saying virtually the same thing in the republic of ancient Israel which had no rulers for 400 years. With no kings it was a virtual anarchy.
Over and over in the Bible, Moses and the prophets repeated that no one should oppress, others including strangers.[1]
The word we see as oppress is lachats[2] meaning to to squeeze, press, oppress.
Moses said to love your neighbor as yourself and even give drink to your enemy.
In order for the fellowship of such a society to remain healthy, it was essential to set up a system of charity to bring communities together, and a system of charitable Feasts and festivals would also bring nations together, so that they would be ready to stand against national attacks or abuse.
A people bound together by voluntary charity in a practical network of tens was used by nations who had no kings or rulers for centuries. Israel did it, but also the Teutons organized the people in family groups of Tens. The hue and cry of the oppressed is heard in this context, and the network provided a means of help for them, as forces were mustered to defend the innocent against the oppressor. This network of voluntary princes, archers and swordsmen included equipment donated and employed in their work of defense, but the same network also resulted in efforts and contributions to support one another for becoming successful in the trades which supplied every-day needs in their villages during times of peace.
People constructed systems of Altars and Temples for the same purpose which worked to bring the nations together, but when the voice of the people elected rulers, things changed. Rulers often established welfare systems that were a snare, and they bound the people in systems of sacrifice or Corban that drained away the freedom of the people. People like Moses and Polybius or Plutarch and John the Baptist all warned of these covetous systems destroying liberty and society itself.
The Early Church did the same for almost a millennium. They built a network of volunteer servants, while at the same time warning against oppressors who destroy liberty.
Clearly Jesus expressed this same idea in many ways, and John the Baptist was no different.
But certainly there will always be people who assert aggressive force and abuse or crush others. Christ made it clear that a hue and cry would be essential by all the people, in attending to what he called the Weightier matters of the law, judgment, mercy, and faith which include caring for the needs of our neighbors and the widows and orphans of our society through Pure Religion in matters of health, education, and welfare. We are NOT to provide for the needy of society through the Covetous Practices and the men who call themselves benefactors but who exercise authority one over the other like the socialists do.
The Way of Christ was like neither the way of the world of Rome nor the governments of the gentiles who depend on those fathers of the earth through force, fear and fealty who deliver the people back in bondage again like they were in Egypt. Christ's ministers and true Christians do not depend upon systems of social welfare that force the contributions of the people like the corban of the Pharisees which made the word of God to none effect. Many people have been deceived to go the way of Balaam and the Nicolaitan and out of The Way of Christ and have become workers of iniquity.
The Christian conflict with Rome in the first century Church appointed by Christ was because they would not apply to the fathers of the earth for their free bread but instead relied upon a voluntary network providing a daily ministration to the needy of society through Faith, Hope, and Charity by way of freewill offerings of the people, for the people, and by the people through the perfect law of liberty in Free Assemblies according to the ancient pattern of Tuns or Tens as He commanded.
The modern Christians are in need of repentance.
"Follow me!" —Jesus the Christ.
- One of the most important things to do is to become involved in a network of Charitable Practices. Everyone should want to join a Living Network of Love and Charity.
- If you think you have a calling to be a Minister of God or you might want to dedicate your life to Christ as an Ordained Minister of His Holy Church, contact us to start the process of discipleship and become the benefactors who exercise only love, NOT authority.[3]
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Join The Living Network of The Companies of Ten
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Footnotes
- ↑ : Exodus 22:21 Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.
- Exodus 23:9 Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.
- Deuteronomy 24:14 Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates:
- Jeremiah 7:6 If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt:
- Zechariah 7:10 And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.
- Malachi 3:5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.
- ↑ 03905 ^ץחל^ lachats \@law-khats’\@ a primitive root; v; AV-oppress 13, afflict 1, crushed 1, fast 1, forced 1, oppressors 1, thrust 1; 19 1) to squeeze, press, oppress 1a) (Qal) 1a1) to squeeze, press 1a2) to oppress 1b) (Niphal) to squeeze oneself
- ↑ Matthew 20:25-26 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister;
Mark 10:42-43 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister:
Luke 22:25-26 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.