June 9, 2025 • 54 mins
What happens when a society rejects both cyclical fatalism and divine purpose in favor of progress defined solely by transgression? Our panel dives deep into the philosophical roots of today's cultural battles by examining how our understanding of history shapes everything around us.
Before Judaism introduced its revolutionary concept of linear time, ancient civilizations were trapped in either endless cycles or nostalgic reverence for a lost golden age. This transformation – what Thomas Cahill called "The Gift of the Jews" – gave humanity a future-oriented perspective where history had meaning and purpose under divine guidance.
The Enlightenment secularized this progressive view, with thinkers like Hegel and Marx removing God while maintaining the forward momentum. This created what our panel identifies as the modern "culture of transgression," where breaking established norms becomes celebrated as heroic resistance against oppression. Without moral anchors, progress becomes defined simply as whatever destroys the current order.
We examine how this philosophy manifests today – from identity politics that frames biology itself as oppressive to the celebration of behavior that deliberately violates traditional boundaries. The destruction of childhood innocence through premature exposure to adult concepts represents another troubling aspect of this transgressive worldview.
Yet amid this cultural upheaval, our panelists note significant indicators of potential pushback: rising Bible sales, increased religious conversions across denominations, and a growing hunger for meaning that material progress alone cannot satisfy. Could we be witnessing the early stages of a spiritual revival?
Join us for this thought-provoking conversation about how competing philosophies of history continue to shape our understanding of progress, morality, and purpose in the modern world. Subscribe to hear more discussions that explore the intersection of faith, culture, and contemporary issues.
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Speaker 2 (00:03):
There's something happening here, what it is ain't
exactly clear.
Speaker 1 (00:12):
There's a man with a gun over there Telling me I got
to beware.
I think it's time we stop.
Children, what's that sound?
Everybody, look what's goingdown.
Stop, let's go.
There's battle lines beingdrawn.
(00:40):
Nobody's right if everybody'swrong.
Young people speak in theirminds.
I get so much resistance frombehind every time we stop.
Hey, what's that sound?
Everybody, look what's goingdown.
(01:01):
There we go.
Speaker 3 (01:04):
Welcome to A Show of Faith on AM 1070 Answer, where a
professor, priest, millennialand rabbi discuss theology,
philosophy, morality, ethics,anything else of interest in
religion.
If you have any response to ourtopics or any comments
regarding what we say, we wouldlove to hear from you.
Email us at ashowoffaith1070 atgmailcom.
(01:25):
Ashowoffaith1070 at gmailcom.
You can hear our shows againand again by listening pretty
much anywhere podcasts are heard.
Our priest is Fr Mario Arroyo,retired pastor of St Cyril of
Alexandria in the 10,000 blockof Westheimer.
Hello of Alexandria, in the10,000 block of Westheimer.
(01:46):
Hello.
Our professor is David Capes,protestant minister and director
of the academic programming forthe Lanier Theological Library.
Great to be with you guys,tonight Rudy Kong is our
millennial.
He is a systems engineer,master's degree in theology from
University of St Thomas.
Speaker 4 (02:00):
Howdy, howdy.
Speaker 3 (02:02):
I am Rabbi Stuart Federo, retired rabbi of
Congregation Jaraha Shalom, theClear Lake area of Houston,
texas.
Miranda is our board operatorand Valerie too, and together
they help us sound fantasticbecause we are Mario, you are
show director tonight.
I am yes, you is yes, you is.
Speaker 5 (02:24):
I sent you guys an article yes and uh.
That article is just going to bethe basis, because I'd like to
amplify.
We're going to be talkingtonight about culture and
culture and about the world view, how it influences culture of
(02:45):
any nation.
I would like to start by notnecessarily what the title of
the article I sent is called ACulture of Transgression.
But before we get into aculture of transgression, I
would like to look at a certainaspect of the philosophy of
(03:10):
history.
What I mean by the philosophyof history is the whole idea,
like when President Obama wouldsay you're going to be on the
wrong side of history, as ifhistory had a right and had a
predictable moving forward.
Speaker 3 (03:31):
Yeah, that's why I was wondering what you mean by
the philosophy of history.
Speaker 5 (03:35):
Well, the philosophy of history is just what do you
mean?
By what do you understand themeaning of history to be?
Is it literally one damn thingafter another, pretty much, or
does it have a pattern to it?
Like Hegel, the philosopher,hegel argued that the whole
(03:58):
process of thesis, antithesisand synthesis, antithesis and
synthesis, and that, slowly,culture is moving forward by
means of a certain amount ofconflict.
Then also you have Marx, marx'sunderstanding, which is based
on Hegel and Marx basicallysaying the proletariat against
(04:25):
the bourgeois.
Speaker 3 (04:27):
But these are the way in which we analyze history.
History itself is just whathappens?
Speaker 5 (04:33):
Well, yes, but that's why I'm saying the philosophy
of history.
In other words, see what you'resaying is when you're saying
just what happens.
Is what happens connected toany kind of pattern or is it
random?
Because let me give you anexample In the ancient world,
(04:54):
before the Jews, history wasconsidered to be cyclical.
Now notice, the cyclicalunderstanding was contrasted
with the Jewish understanding.
Speaker 3 (05:09):
Right.
Speaker 5 (05:09):
And the Jewish understanding.
Speaker 3 (05:11):
Linear.
Speaker 5 (05:12):
Not only linear but progressive.
Yes, because it was progressingtowards the Messiah coming
Right, okay, the messiah comingright, okay.
(05:33):
So, um, well, the whole notionof um, how, how that shift has
has affected us, because I thinkit's affecting us right now.
I think that that issue ofthose, the cyclical and the
progressive, is affecting usbecause of Karl Marx's
understanding, and that's why wehave so much what's called
cultural Marxism.
We're going to be talking aboutthat, okay, and that leads to
(05:55):
the society based ontransgression, because
transgression is built, is madeto destroy the current society
and let a culturally Marxistsociety be born.
Speaker 3 (06:09):
Okay, you're going to have to explain some vocabulary
there.
Speaker 5 (06:11):
Yeah, but I want to start by.
I think a lot of what we dohere is teach people.
I hope Okay.
So I want to go back a littlebit to the ancient world and
talk and explain to people thedifference between a cyclical
concept of history and what thatmeans for people.
Speaker 3 (06:33):
Progressive one.
Speaker 5 (06:34):
And then the progressive concept of history.
David, do you want to sayanything, Rudy, on that?
Speaker 2 (06:42):
Yeah, I mean, I think there are different nuances to
all of these, certainly, and itgets more complicated than that.
But I mean, from the Christianpoint of view, we have always
understood that history washeaded somewhere, that history
is not just one darn thing afteranother.
Yeah, I mean, it may appearthat way when you're down on the
(07:06):
playing field and things arehappening in certain ways, but
when you get up and you take a30,000 foot level, look, and you
sort of look and see the wholeof it.
You're able to see patterns,you're able to see divine.
Speaker 3 (07:18):
Right, but that's the analysis of it.
Speaker 2 (07:23):
Well, that's not just the analysis, but that is a
predictive element.
Speaker 3 (07:27):
There's a predictive element Because when you analyze
, you are seeing the patternthat will lead somewhere.
Speaker 2 (07:34):
Yeah, but my point is not just that we are analyzing
the past, but that we can expectfor and hope for a more
glorious future, and expect forand hope for a more glorious
future, and not because of justanalyzing the past, but it comes
(07:55):
about as a result of justunderstanding that, as kind of a
philosophy of history, historyis getting similar.
There is a telos of history,there's a purpose, there's a
reason for it all.
It is not just a random bit ofaccidents.
Speaker 5 (08:08):
But what I would like to do, just so people learn a
little bit, is compareprogressive history, linear
progressive history, withcyclical history and also with
history that sees the golden agein the past and the, the golden
(08:30):
ages in the past.
And ever since then we havebeen decomposing because notice
the, the, for example, a lot oforiental cultures uh, see the
golden age in the past, which iswhy they worship answers to
ancestors and and things likethat, and so, uh, it's a.
To me it seems like a verystrong difference between past
(08:56):
oriented societies and becausethey worship the past and they
think that everything in thepresent is not as good.
It's interesting, rudy, I don'tknow if you probably will be
understood, but let me give youa word and ask you if this word
to you is positive or negative.
The word in Spanish isnovedades.
(09:18):
Eso es una novedad.
Eso es una novedad es unanovedad.
Yeah, it's like something new.
It could be good or it could bebad, it's more, but I I say the
weight is see, in spanish I'msaying novedad, novedad is no,
(09:39):
though new, new, okay, but inthe Spanish culture, when you
said novedad, it means somethingnew, but something new is
considered to be inferior tothat which is wise.
Really, yes, would you agree,rudy?
Speaker 4 (10:01):
Yeah, yeah, yeah, I would say my grandpa would
always say in Spanish, yeah,yeah, yeah, yeah, because I
would say my grandpa wouldalways say in Spanish, right, a
good day is when there's nothingnew.
Speaker 3 (10:17):
I know that feeling, however.
Speaker 2 (10:20):
Well, but you know, there's a sense.
Let me sort of argue it thisway there's a sense in which
there is we all have that senseof nostalgia that the good days,
the things that we used to make, are better than the things
that are made today.
I'm trying to think of otherexamples a piece of furniture
(10:47):
made out of you know, handmade,or something, uh, books that
were written a long time ago,those kind of things are greater
, and we even have the sensethat the the garden of eden was
a kind of a um, a place and atime yes when all things were a
delight.
Speaker 5 (11:07):
But I, I would argue, I would argue, david, that that
is um a kind of a religious, uhchristian specifically uh issue
.
But think about the secularculture that we live in today so
you know you're right aboutthat.
Yeah yeah, the secular culturesees today as as something that
(11:27):
we are constantly wanting tostay.
What's next?
What's next?
What's next?
Because we see the progressiveuh, understanding as always
better, as always better.
What is new is better.
Okay, now for people in.
In the ancient world too, notonly were there people who, who
(11:47):
saw the past as better and usliving in a decomposition or
deconstruction of the, of the,the future is never going to be
as good as the past.
We.
There was also a group ofpeople who understood that
history wasn't going anywhere,that it was totally cyclical and
(12:08):
it would be like and that's why, by the way, several authors
have pointed out that, that'swhy we don't have a lot of very
ancient history the Jews wereones that began writing a lot of
ancient history, butindependent of the Jews, the
(12:29):
reason people didn't write toomuch history.
It would be like me asking youto sit in a bench before a
merry-go-round and I'm going togive you a pad and paper and I
want you to write the history ofthe merry-go-round.
For the next hour there's nohistory.
(12:50):
It just keeps on going.
People say it doesn't goanywhere, and so why write
anything?
Speaker 3 (12:59):
But, mario, isn't there also the element of
cyclical history that you can'tdo anything to change it?
That's right.
Speaker 5 (13:06):
It's boring, it's very fateful.
Yes, yes, and it just keepsgoing around and around.
That's why, as long as humanbeings have been alive very few
before Judaism and Christianityvery little history was written,
because the general mood waswhat's in the future is never as
(13:27):
good as the past, and it'salways been a cycle.
It's just been one thing.
Speaker 3 (13:30):
It'll be the same thing anyway.
We can't do anything about it,so why write about it?
Speaker 5 (13:33):
That's right and the gods are in charge of it.
So why?
Why even do anything?
Because we're not in charge ofanything.
Speaker 2 (13:41):
You know, you know again.
Let me throw in this kind ofabout a minute.
The idea, yeah, is that historyrepeats itself.
We'll often hear that phrasehistory repeats itself.
Well, a lot of people havemoved away from sort of saying
that these days and say, well,history doesn't repeat itself,
but it often rhymes, in otherwords, that that events, the
(14:06):
same events, don't occur overand again, but you might have
similar things happening againand again.
They're not exactly the same.
It's not saying the same, butit has a tendency to rhyme.
It has a tendency to sort ofsound like something earlier as
well.
So, anyway, I'll leave it withthat for now.
Speaker 3 (14:25):
All right then let's go to a break.
Speaker 5 (14:26):
Yep, this is 1070 KNTH and we'll be right back.
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Speaker 3 (17:24):
Welcome back to A Show of Faith on AM 1070, the
Answer.
Speaker 5 (17:37):
Okay, we're talking about right now the
understanding that we try toachieve of history, the meaning
of history, and for the last fewminutes we've been talking
about cultures that see that thebest part of all of histories
has been in their past.
And then we have also talkedabout cultures that see history
as having absolutely no meaning,because it's just like a
(17:58):
merry-go-round it goes aroundand around and nothing changes
and there's nothing you can doto change it.
Speaker 3 (18:04):
On a carousel gonna catch up to you.
Speaker 5 (18:08):
I don't know if our listeners know this, but the big
change in the understanding ofhistory came with the Jews.
There's a book actually calledhow the Jews Saved History, or
something like that.
I have it at home.
Speaker 2 (18:25):
Yeah, it's called the Gift of the Jews, the.
Speaker 3 (18:27):
Gift of the Jews.
Oh, oh yeah.
What's his name?
Speaker 2 (18:29):
Thomas Cahill Cahill right, yeah.
It's a great book.
I recommend it.
First of all, he's a greathistorian first, and second he's
a great writer.
Speaker 5 (18:40):
Yeah.
Speaker 2 (18:40):
Thomas Cahill.
Yeah, amos K, why don't?
Speaker 5 (18:41):
you explain a little bit of that book, Because I
think that book and let's talkabout where this whole idea that
history was moving towardssomething, because that changes
a very prevalent understandingof history, of history as
cyclical or based in the past,but mostly as cyclical.
Speaker 2 (19:11):
And it was the Jewish understanding that began the
process of allowing history tobe seen as something to look
forward to and brought intoculture that have been, in a
sense, blessings, benefits, goodaspects that are still with us
today in many cases, and one ofthose is a philosophy of history
(19:35):
that is a linear philosophy ofhistory that says that history
is headed somewhere, thathistory had a beginning and it
has, in a sense, a conclusion,let's say, or a goal.
Not necessarily a conclusion,as if the end of the world is
coming, but more so the ideathat history is headed somewhere
(19:56):
and that God is in control ofthat.
That is a Jewish idea, it's anidea that's adopted in the
Christian faith and taken askind of our own as well, not
necessarily replacing that, justsimply saying yes, we agree
with that, that's exactly right.
Speaker 3 (20:16):
It's really simple when things turn bad, you have a
choice.
You can look backwards and saywe need to go backwards, we need
to go back in time, or you cansay there is a better future and
what happened is after thenorthern kingdom I'm sorry when
the kingdom split into thenorthern and the south, when you
(20:38):
had the Assyrians take thenorth and the Babylonians take
the south, when you had Greece,rome, all these bad things
happen.
Instead of saying we need to goback to King David's period,
which was considered the bestkingdom, best everything, what
they did was they projected thekingdom of David into the future
with the concept of the Messiah, and that the world and history
(21:02):
is heading towards the finalredemption.
The redemption.
Speaker 5 (21:06):
Now let me say, just ask a clarification what they
did, what is that?
Who was they?
Speaker 3 (21:13):
The Jewish community, the Jewish people, the people
who developed the idea, thebiblical interpretation that is
Would you?
Speaker 5 (21:22):
say that that was of divine origin.
Ultimately, yeah, yes, yes,ultimately, yes.
Speaker 3 (21:31):
Because you have these concepts.
Isaiah 11, which talks about abetter time, isaiah is clearly
after King David by hundreds ofyears and at or around the first
destruction of the temple.
So when Isaiah starts speakingof come to pass in the end of
days, that a mountain of thehouse of the Lord will be
(21:53):
established at the top of themountains and all nations shall
flow into, it is setting to thefuture a better time and a time
of a final redemption.
Speaker 5 (22:02):
So it's the prophet Isaiah.
It's really divine interventionthrough the prophet Isaiah.
Speaker 3 (22:07):
And other prophets too, and other prophets too.
Speaker 5 (22:09):
Right and from the Christian perspective, jesus
talked about.
Every Sunday, when we celebrateour Sunday worship and I think
this would be true of manyProtestants and Catholics, be
true of many protestants when wesay and catholics when we say
(22:30):
the creed, uh, we say I believein jesus christ who will come
again in glory to judge theliving and the dead, and of his
kingdom there will be no end,and so he will.
We also believe in a forwardmoving of history that will be a
better and ultimately the wholeidea of the kingdom of heaven,
the new Jerusalem and thekingdom of heaven.
(22:52):
That is part of the Christiantradition.
Rudy or David.
Speaker 3 (22:56):
Two minutes.
Speaker 5 (22:58):
Rudy, you want to say anything?
Speaker 4 (23:00):
Yeah, I think people really underestimate how much
ancient cultures saw history asabsolutely cyclical.
I mean, when you look at Hindusand Buddhists and Chinese and
Egyptians and Norse and Greeksreally the Greeks, everything is
is they have a word, it'scalled ectopirosis.
Speaker 3 (23:20):
Say it again Ectopirosis.
Speaker 4 (23:25):
I've never heard of it.
Yeah, so it just means likethere's this kind of like cosmic
harmony that exists andeverything is kind of and you've
got to remember too, back thenit was a lot of astrology, right
.
So a lot of movement of bodiesand things were very cyclical,
right, like even from the earth,um and and and the cycles of
(23:47):
the moon and the sun.
You would see the planets.
There were some alterations,right as as they would see, but
they would always come backright.
The winters they would alwaysposition at the same place and
the summers at another place.
So everything, the seasons too,right.
So.
So it makes sense that that,without some sort of divine
authority let's call it to breakthat sort of cycle of
(24:09):
understanding, the naturalcourse of human is to think
things in a very immediate andparticular way within their
creative understanding that theysee in their environment, right
, so, until you get a burningbush or God speaking directly to
Abraham, telling him you know,and starting down this path in a
(24:29):
completely different sort ofAbout 15 seconds.
Speaker 5 (24:34):
Oh well, I found a good definition of ekpidosis,
but we'll come back.
Speaker 3 (24:41):
Okay, this is a show of faith and we'll be right back
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Speaker 5 (28:21):
Okay, I would like to kind of round out this last
hour, which we've been talkingabout philosophies of history
from the past, by you know, rudy, I thank you for the word that
you very strange word that yougave us and I looked it up and
this is we'll wind up this areaby just giving you this
definition of ekpirosis, that'sE-K-P-Y-R-O-S-I-S.
(28:49):
This is a very interestingdefinition.
It's a stoic physics.
Ekpirosis is the periodicdestruction of the cosmos by a
great conflagration of fireevery great year, in order to
cleanse the universe.
Then everything would berebuilt in the exact same way,
(29:12):
in every detail, before the fire, only to be destroyed once
again at the end of a new cycle.
This form of catastrophe is theopposite of the word that we use
cataclysmos, the opposite.
No, cataclysmos is a differentword.
The cataclysmos well, it sayshere, catastrophe is the
(29:36):
opposite of cataclysmos, thedestruction of the earth by
water instead of by fire.
So, okay, but let's moveforward now, because what I'd
like to do now is to moveforward into taking for granted
the taking for settled thatchristianity and judaism have
(29:56):
pushed forward an understandingof history, of moving in a
linear towards a great future.
Speaker 3 (30:04):
And therefore the idea of progress and
progressiveness, that's right.
Speaker 5 (30:08):
So the next part that I want to do because ultimately
I want to get to the final partis to talk about the philosophy
of transgression, and I want toget there by moving this way,
in the sense that you noticethat the whole idea of history
moving forward towards adestination was born out of a
(30:32):
religious understanding ofhistory.
Speaker 3 (30:36):
And earlier I said, it was the Jews.
More specifically, it was thePharisees.
Speaker 5 (30:40):
Yeah, okay, but they noticed it was a religious
understanding that there was aGod moving history towards a
good understanding, a goal,something good in the future.
Okay, but what happens is whatwe're living now.
You see, what we're living nowis the result of people thinkers
(31:05):
that occurred in theEnlightenment, which was what
17th century, 18th century, the1700s, 1800s, I thought, maybe
as early as 1600s.
Yeah, the 17th, 18th, 19thcentury, okay, but what began to
happen is that people,philosophers, began to take god
(31:28):
out of the picture god is deadgod is dead.
That was well.
That was the 19th century,nietzsche it's still part of the
same yeah, but hegel, aphilosopher by the name of Hegel
, described a process of what hecalled the whole progress of
(31:48):
thesis antithesis and synthesis.
And that history moved from onegroup colliding with another
and then a synthesis being ableto be developed.
Speaker 3 (31:59):
And it's this collision.
What was the word that you wereusing?
Where?
Speaker 4 (32:10):
you destroy you.
You destroy Cataclysm, no.
Speaker 3 (32:13):
No no.
Speaker 2 (32:14):
Echphoresis.
Speaker 3 (32:17):
The idea that you have to tear down the present to
progress.
Speaker 2 (32:23):
But you had a.
I see what you're saying, yeah.
Speaker 5 (32:25):
It doesn't matter yeah go ahead, you'll come up
with a word again too, so, butit's interesting, because see
the way that it's affecting usnow is what happened with Karl
Marx, and we've talked aboutthis a long time ago.
With Karl Marx, and we've talkedabout this a long time ago,
(32:46):
Karl Marx felt that historycould only move along if the
people who were in charge of thereality of history since there
is no God, the only thing thatwas left was material
Transgression, Materiality, okay, was material Transgression,
materiality.
And so whoever had the ownershipof the material, of the sources
(33:08):
of production, which he calledthe bourgeois, were exploiting
the proletariat, and he wastrying to have a revolution of
the proletariat against thebourgeois, so that we would
develop in the future a nationof workers, a paradise of
(33:31):
workers.
And what happened in Russia andthat is, by the way, that is
what communism began as, butwhat happened is that revolution
of the proletariat did not comethrough in Russia or in any
other place.
It happened in Russia, but notfor very long.
It didn't go very long, and agroup of people, a group of
(33:56):
philosophers, started asking whydid the revolution, the Marxist
revolution, never, never occur?
And they began to understandthat they had put the emphasis
on the wrong place.
Instead of materiality, theyneeded to find whatever groups
were considered themselvesoppressed Right.
Speaker 3 (34:18):
Oppressor and oppressed.
Speaker 5 (34:19):
Oppressor and oppressed, and so that's where
we get the term cultural Marxism, because what you're dealing
with is people making otherpeople believe, especially those
who may be oppressed, that theyare oppressed and they need to
(34:39):
rise up against those who areoppressing them and that's the
transgression and that is wherebut see, what's interesting here
is that the whole you can askthis question.
You can say well, once you teardown what you have, because
that's the.
The cultural marxism isbasically an understanding
without God, and it has to beunderstood without God that you
(35:03):
must rise up and destroywhatever those who are in
control, because they have beenoppressing you and they have no
sense of what will replace it,but they basically are saying
anything is better than this andwe'll find out what happens
when we destroy this.
And that's where obama andothers would come up with saying
(35:28):
if you choose a or b, if youchoose the wrong one, you're on
the wrong side of history as ifhistory had a side, because
that's what you, what you'rebasically saying is that you,
that history is going to have aright side and a wrong side.
Speaker 3 (35:42):
And history will frown on you if you choose the
wrong side.
Speaker 5 (35:45):
Yeah, David Rudy.
Speaker 4 (35:50):
I just wanted to say it's interesting when you have
that type of ideology and thenyou read somebody like I don't
know if you guys are familiarwith Georges Batallet, no, no,
okay.
Well, he kind of he has thiskind of famous quote.
The article kind of talkedabout some of the kind of sexual
(36:13):
revolution too, but when youlook at sort of where we are
culturally right, he kind oflooks at transgression and he
equates it to somethingessential to sacred, because in
his mind the sacred is whatessentially is prohibited.
Thus, to experience it once,one must transgress right and be
(36:34):
it cultural norms or right,that's.
Speaker 3 (36:37):
That's the word I was , yeah, right.
Speaker 4 (36:40):
Right.
So these desires, even erotic,or violence, or even mystical,
right?
I mean, you see things likesome sense.
Speaker 3 (37:14):
For so long, right, it's been let's call it taboo or
just, and by doing the taboos,by having the transgression, it
becomes a worthwhile act to berewarded.
Speaker 5 (37:30):
I don't understand that.
Speaker 3 (37:33):
The people who transgress are the ones who
become popular.
Speaker 5 (37:38):
Yes.
Speaker 3 (37:38):
They're the ones who get the reward for having
transgressed against the statusquo.
They get a following on TikTokor Facebook or whatever.
They get money for it.
Speaker 2 (37:53):
Well, let me give an example of this.
If somebody had taken a handguninto Colorado, into a school,
(38:14):
and had shot a teacher killed ateacher.
Let's say that person would bevilified.
But if you go to the city ofNew York and you take a same or
similar handgun and you shoot aUnitedHealthcare executive, that
person can take on a heroicstatus.
A terrible transgression.
I mean the same act has takenplace, it's been a murder, but
one is vilified and the other is.
Speaker 3 (38:36):
Sanctified.
Speaker 2 (38:38):
It is innocent, that person is rewarded, as you said,
stuart, but it depends on thetime and the place and the
action itself doesn't it Right?
Speaker 3 (38:48):
because the latter is seen as a transgression against
the norm, which is we're allgetting messed over by the
insurance companies, and theformer is seen as an act of evil
because it's kids.
Speaker 5 (39:00):
It's interesting because remember the whole idea.
Speaker 3 (39:04):
Less than a minute.
Speaker 5 (39:05):
Yeah, the whole idea of progressive can take
different forms.
I've mentioned one is communism, of course, with the
proletariat, the kingdom of theproletariat.
But we also have to rememberNazism, because Nazism was
trying to create a future.
Speaker 3 (39:24):
And heaven on earth.
That's right.
Speaker 5 (39:27):
Utopia and notice what is happening that the whole
idea of progress was in theancient world was guided by the
Jews, but by God God under thereligion of the Jews and of
Christians.
Okay, and it was guided by Godand so it had a moral core,
(39:49):
exactly.
But now, when you remove God,you don't have any moral core,
and we'll talk about that andwhen we come back, because they
also want to talk about is thewhole idea of social Darwinism,
so that we'll talk about thatwhen we get back.
This is 1070 KMTH and we'll beright back.
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Speaker 1 (42:20):
Okay, let's get going .
Yes, Welcome back.
Speaker 5 (42:39):
Okay, let's get going .
Speaker 3 (42:41):
Yes, Welcome back Okay.
Speaker 5 (42:43):
I'd like to spend the last 12 minutes that we have
talking about the present.
How do we see and I want eachof us to say something how do we
see this whole idea oftransgression, in other words,
viewing all of culture asbetween oppressor and oppressed,
(43:04):
and transgression, because wesee it today?
First of all, the sexual, thewhole idea of the revolution as
traditional sexuality.
What you're seeing is not onlydo we have people who are saying
, well, there is economicoppression by oppressors versus
(43:26):
oppressed or colonialism, peoplewho conquered each other's
lands, but now I'm seeing atremendous amount of the idea
that biology itself isoppressive, because, you notice,
when people say I was assignedthe wrong sex at birth, I mean
(43:49):
listen to the word assigned,which basically has a
presumption that someone forcedit on you.
Speaker 3 (43:58):
And if not someone, then it's nature or biology.
Biology forced it on you, andif not someone, then it's nature
or biology.
Speaker 5 (44:01):
Biology forced it on you.
And notice, the whole notion oftranssexual is saying not even
nature, not even biology, letaway.
God has the right to tell mewhat sex I want to be or what I
want to do in sexuality.
Right now we're havingJuneteenth.
(44:22):
I mean not Juneteenth.
Speaker 3 (44:26):
Gay Pride Month.
Speaker 5 (44:27):
Gay Pride Month and when you see some of the floats
that are going along and some ofthe perversions that are being
paraded in many different places, it's a way of saying normal,
safe, normal sexuality.
Speaker 3 (44:41):
western sexuality does not apply but it's the
outlandishness, it's thetransgression and it's that's I
couldn't hear the word again.
It's the transgression, it isthe destruction of the norm.
Yes, and it means that the moreoutlandish you can be, the
bigger the applause, the betterthe response you're going to get
(45:05):
.
So the it's not it.
To me, it seems that it's notso much getting up the point
across it's.
Speaker 5 (45:13):
I want to bask in the sunshine of the adulation
because I've been so destructiveand the reason you're getting
adulation is because the societyhas bought into it that the
person who transgresses is thehero.
Right, David Rudy.
Speaker 2 (45:32):
Yeah, let me just say that you know, I have never
been to Mardi Gras in NewOrleans.
That's not a point of pride oranything else, just the fact
I've never been.
If there were parades thatcelebrated in a very obvious way
heterosexual sex and sexualrelations and those kind of
(45:58):
things, I wouldn't want my sonsand daughters to go see those,
right, I wouldn't take my kidsto see that.
I wouldn't want that.
But and one of the things we dosee is that on parade routes,
people taking their children yesto see these parades.
But but even if it was just aheterosexual sexuality, I don't
(46:24):
know.
I think we're losing childhoodin a sense, we're losing the
possibility of naivete, ofchildren just being children but
forcing upon them these kind ofideas very, very early and
you've got the possibility ofyou know, of a 10 year old
discovering porn, you know, athome, on the computer or younger
(46:49):
, and all kinds of, or oninstagram or anything like that.
so, um, I mean, I think part ofthe point is is that, when you
look at this point is is that,when you look at this, do I have
a right to go out and advertisemy heterosexuality?
Yeah, I guess so I do, but Idon't know that people should do
(47:11):
so, should want to do so, as amatter of transgression, simply
because of the fact that I'mfree to do so.
Freedom doesn't mean that I'mgoing to engage in the best
thing.
Paul said all things might belawful, but not all things are
beneficial.
Speaker 5 (47:29):
But you know, david, I think the exact thing is that.
That's why the attack onreligion, because the society
that is being assaulted by thiskind of pathogen it's an ideal,
pathogen idea and that is thatthey destroy religion, because
(47:52):
the moment you have religion,you have a standard of behavior,
and they do not want anystandard of behavior or moral.
And they do not want anystandard of behavior or moral
and the ultimate idea ofespecially cultural Marxism is
the destruction of the family.
They do not want anythingbetween the state and the child
(48:12):
to be able to tell them what todo.
Rudy Rudy.
Speaker 4 (48:19):
You asked where we saw it within modernity, and I
100% agree with what David issaying.
I think he's absolutely right.
I also think that we're kind ofon the.
This is, of course, my opinion.
I think we're kind of on thetail end of this and I think a
(48:40):
lot of people are getting reallypretty fed up with it because
it's led to things like childmutilation, right.
Speaker 5 (48:48):
Yes.
Speaker 4 (48:49):
But where I really see this kind of going is and
not that that's not happening.
I'm saying this is, I think,the mutilation is what I've seen
lately.
I guess a way to describe it islike immortality projects.
It's things like geneticediting.
(49:12):
Especially with the advent ofartificial intelligence, I think
we're going to start seeing alot of technology and a lot of
effort and energy being put intothese kind of transgressive
activities of nature itself, ofdeath itself.
Speaker 5 (49:25):
Yes.
Which is kind of likecryogenics and stuff like that.
Speaker 4 (49:32):
Yeah, cryogenics and gene editing and these kind of I
mean, you see that I don't knowthere's this guy, forget his
name, but he's like the mostmeasured man in the world.
I don't know if you ever heardof this guy.
He spends like $2 million ayear measuring all his vitals
and he takes all these differentpills.
Speaker 5 (49:50):
Oh yeah, I've heard of him.
I don't know his name.
You know I forget his name, butdo you think that there's a
rebellion against that?
You said we were at the tailend of it.
Speaker 4 (50:03):
I think there's a rebellion against death itself,
the natural cause of, or thenatural progression of nature.
Speaker 5 (50:10):
right, that has always been true, yeah, but you
see, here's where I kind ofwould like to be ending this
year 2025, no 2024, everyarticle that I've read about
conversions in the CatholicChurch I don't know if you've
been reading them, rudy, butevery diocese, almost every
(50:35):
diocese in the world hasexperienced a 30 to 50 percent
increase in baptisms, andconversions.
Yes.
Speaker 3 (50:47):
Okay.
Speaker 5 (50:48):
Everyone, and I also see a little bit of the election
of Trump as a kind of a secularrebellion against that.
I think that, and why theDemocrats these days, which are
seen as the progressive party?
They're lost in the wilderness,david.
Speaker 2 (51:11):
What's happening all over the world really is kind of
interesting.
Read an article that the saleof Bibles in the United States
have gone up 23% in the past Ithink three years and this among
people who claim to befirst-time Bible purchasers.
(51:32):
I know Bibles and conversionsaren't the same.
Speaker 5 (51:37):
They're related, they're related.
Speaker 2 (51:39):
They're pointed, they're related, they related,
they're connected, right?
So I think what we're seeing isthat people, in searching for
meaning and permanence, andunderstanding that science can
only take us so far, ai can onlytake us so far.
Our genetic, whatever thatcomes along next, can only take
us so far, but it cannot give usmeaning and purpose, it cannot
(52:03):
give us a good life.
Speaker 5 (52:05):
We're going to say something, David.
I mean, go to your name andstory, hey you.
Speaker 4 (52:12):
What I would like to.
Speaker 3 (52:13):
I mean, we don't have that much time left, but it
goes back to something I thinkDavid said, whoever said it, but
the point is that you weretalking about or maybe Rudy said
it, but it was about we couldbe flagrantly heterosexual.
No, we can't.
No, we can't.
Pda.
(52:35):
Public displays of affectionwere considered something bad,
and it did not mean within thegay community.
That meant in the heterosexualcommunity.
You did not display sexuality.
You know, holding hands wasabout the most you could do.
There were certain places youwould go to make out, there were
certain places that were knownto be make-out spots, but away
(52:57):
from the public.
And I don't know how theheterosexual community can be
accused of being as bold forlack of a better term as what we
find in our modern society.
I just, I don't.
I don't Like.
(53:19):
They were talking about whatyou call it Gay Pride Month.
Well, all the other 11 monthsis heterosexual pride, really,
is it?
No, I don't believe it, becauseyou can't be as bold
heterosexually if that's a wordas you can with the gay
community.
I just, I don't think it'sequal, that's all Okay.
Speaker 5 (53:42):
Any closing thoughts.
One minute.
We have one minute Ten-secondclosing thoughts.
David or Rudy.
Speaker 2 (53:52):
Yeah, I think we're in a really interesting cultural
moment.
Right, I think a lot's going tobe coming out in the next two
to three years.
Research will demonstrate it.
Speaker 5 (54:03):
I agree.
Speaker 2 (54:04):
A return to faith, a quiet revival.
Speaker 5 (54:06):
I think so too.
I think I predict that too,rudy anything.
Speaker 4 (54:12):
No, I agree.
I see that especially incountries that are highly
secular, like France, thenumbers are astounding.
Speaker 3 (54:19):
Yeah, 20.
Seconds.
Speaker 5 (54:20):
You.
Speaker 3 (54:21):
Anything, I just said it.
Speaker 5 (54:23):
You just said it, yes , okay.
Well, we tried to give you akind of a sense, a religious
sense, of what's going on in ourculture today from a
perspective of a philosophy ofhistory.
I hope you found it great andwe will talk to you next week.
Keep us in your prayers.
You'll be in our Find us atam1070.
There's something happening here, what it is ain't
exactly clear.
Speaker 1 (00:12):
There's a man with a gun over there Telling me I got
to beware.
I think it's time we stop.
Children, what's that sound?
Everybody, look what's goingdown.
Stop, let's go.
There's battle lines beingdrawn.
(00:40):
Nobody's right if everybody'swrong.
Young people speak in theirminds.
I get so much resistance frombehind every time we stop.
Hey, what's that sound?
Everybody, look what's goingdown.
(01:01):
There we go.
Speaker 3 (01:04):
Welcome to A Show of Faith on AM 1070 Answer, where a
professor, priest, millennialand rabbi discuss theology,
philosophy, morality, ethics,anything else of interest in
religion.
If you have any response to ourtopics or any comments
regarding what we say, we wouldlove to hear from you.
Email us at ashowoffaith1070 atgmailcom.
(01:25):
Ashowoffaith1070 at gmailcom.
You can hear our shows againand again by listening pretty
much anywhere podcasts are heard.
Our priest is Fr Mario Arroyo,retired pastor of St Cyril of
Alexandria in the 10,000 blockof Westheimer.
Hello of Alexandria, in the10,000 block of Westheimer.
(01:46):
Hello.
Our professor is David Capes,protestant minister and director
of the academic programming forthe Lanier Theological Library.
Great to be with you guys,tonight Rudy Kong is our
millennial.
He is a systems engineer,master's degree in theology from
University of St Thomas.
Speaker 4 (02:00):
Howdy, howdy.
Speaker 3 (02:02):
I am Rabbi Stuart Federo, retired rabbi of
Congregation Jaraha Shalom, theClear Lake area of Houston,
texas.
Miranda is our board operatorand Valerie too, and together
they help us sound fantasticbecause we are Mario, you are
show director tonight.
I am yes, you is yes, you is.
Speaker 5 (02:24):
I sent you guys an article yes and uh.
That article is just going to bethe basis, because I'd like to
amplify.
We're going to be talkingtonight about culture and
culture and about the world view, how it influences culture of
(02:45):
any nation.
I would like to start by notnecessarily what the title of
the article I sent is called ACulture of Transgression.
But before we get into aculture of transgression, I
would like to look at a certainaspect of the philosophy of
(03:10):
history.
What I mean by the philosophyof history is the whole idea,
like when President Obama wouldsay you're going to be on the
wrong side of history, as ifhistory had a right and had a
predictable moving forward.
Speaker 3 (03:31):
Yeah, that's why I was wondering what you mean by
the philosophy of history.
Speaker 5 (03:35):
Well, the philosophy of history is just what do you
mean?
By what do you understand themeaning of history to be?
Is it literally one damn thingafter another, pretty much, or
does it have a pattern to it?
Like Hegel, the philosopher,hegel argued that the whole
(03:58):
process of thesis, antithesisand synthesis, antithesis and
synthesis, and that, slowly,culture is moving forward by
means of a certain amount ofconflict.
Then also you have Marx, marx'sunderstanding, which is based
on Hegel and Marx basicallysaying the proletariat against
(04:25):
the bourgeois.
Speaker 3 (04:27):
But these are the way in which we analyze history.
History itself is just whathappens?
Speaker 5 (04:33):
Well, yes, but that's why I'm saying the philosophy
of history.
In other words, see what you'resaying is when you're saying
just what happens.
Is what happens connected toany kind of pattern or is it
random?
Because let me give you anexample In the ancient world,
(04:54):
before the Jews, history wasconsidered to be cyclical.
Now notice, the cyclicalunderstanding was contrasted
with the Jewish understanding.
Speaker 3 (05:09):
Right.
Speaker 5 (05:09):
And the Jewish understanding.
Speaker 3 (05:11):
Linear.
Speaker 5 (05:12):
Not only linear but progressive.
Yes, because it was progressingtowards the Messiah coming
Right, okay, the messiah comingright, okay.
(05:33):
So, um, well, the whole notionof um, how, how that shift has
has affected us, because I thinkit's affecting us right now.
I think that that issue ofthose, the cyclical and the
progressive, is affecting usbecause of Karl Marx's
understanding, and that's why wehave so much what's called
cultural Marxism.
We're going to be talking aboutthat, okay, and that leads to
(05:55):
the society based ontransgression, because
transgression is built, is madeto destroy the current society
and let a culturally Marxistsociety be born.
Speaker 3 (06:09):
Okay, you're going to have to explain some vocabulary
there.
Speaker 5 (06:11):
Yeah, but I want to start by.
I think a lot of what we dohere is teach people.
I hope Okay.
So I want to go back a littlebit to the ancient world and
talk and explain to people thedifference between a cyclical
concept of history and what thatmeans for people.
Speaker 3 (06:33):
Progressive one.
Speaker 5 (06:34):
And then the progressive concept of history.
David, do you want to sayanything, Rudy, on that?
Speaker 2 (06:42):
Yeah, I mean, I think there are different nuances to
all of these, certainly, and itgets more complicated than that.
But I mean, from the Christianpoint of view, we have always
understood that history washeaded somewhere, that history
is not just one darn thing afteranother.
Yeah, I mean, it may appearthat way when you're down on the
(07:06):
playing field and things arehappening in certain ways, but
when you get up and you take a30,000 foot level, look, and you
sort of look and see the wholeof it.
You're able to see patterns,you're able to see divine.
Speaker 3 (07:18):
Right, but that's the analysis of it.
Speaker 2 (07:23):
Well, that's not just the analysis, but that is a
predictive element.
Speaker 3 (07:27):
There's a predictive element Because when you analyze
, you are seeing the patternthat will lead somewhere.
Speaker 2 (07:34):
Yeah, but my point is not just that we are analyzing
the past, but that we can expectfor and hope for a more
glorious future, and expect forand hope for a more glorious
future, and not because of justanalyzing the past, but it comes
(07:55):
about as a result of justunderstanding that, as kind of a
philosophy of history, historyis getting similar.
There is a telos of history,there's a purpose, there's a
reason for it all.
It is not just a random bit ofaccidents.
Speaker 5 (08:08):
But what I would like to do, just so people learn a
little bit, is compareprogressive history, linear
progressive history, withcyclical history and also with
history that sees the golden agein the past and the, the golden
(08:30):
ages in the past.
And ever since then we havebeen decomposing because notice
the, the, for example, a lot oforiental cultures uh, see the
golden age in the past, which iswhy they worship answers to
ancestors and and things likethat, and so, uh, it's a.
To me it seems like a verystrong difference between past
(08:56):
oriented societies and becausethey worship the past and they
think that everything in thepresent is not as good.
It's interesting, rudy, I don'tknow if you probably will be
understood, but let me give youa word and ask you if this word
to you is positive or negative.
The word in Spanish isnovedades.
(09:18):
Eso es una novedad.
Eso es una novedad es unanovedad.
Yeah, it's like something new.
It could be good or it could bebad, it's more, but I I say the
weight is see, in spanish I'msaying novedad, novedad is no,
(09:39):
though new, new, okay, but inthe Spanish culture, when you
said novedad, it means somethingnew, but something new is
considered to be inferior tothat which is wise.
Really, yes, would you agree,rudy?
Speaker 4 (10:01):
Yeah, yeah, yeah, I would say my grandpa would
always say in Spanish, yeah,yeah, yeah, yeah, because I
would say my grandpa wouldalways say in Spanish, right, a
good day is when there's nothingnew.
Speaker 3 (10:17):
I know that feeling, however.
Speaker 2 (10:20):
Well, but you know, there's a sense.
Let me sort of argue it thisway there's a sense in which
there is we all have that senseof nostalgia that the good days,
the things that we used to make, are better than the things
that are made today.
I'm trying to think of otherexamples a piece of furniture
(10:47):
made out of you know, handmade,or something, uh, books that
were written a long time ago,those kind of things are greater
, and we even have the sensethat the the garden of eden was
a kind of a um, a place and atime yes when all things were a
delight.
Speaker 5 (11:07):
But I, I would argue, I would argue, david, that that
is um a kind of a religious, uhchristian specifically uh issue
.
But think about the secularculture that we live in today so
you know you're right aboutthat.
Yeah yeah, the secular culturesees today as as something that
(11:27):
we are constantly wanting tostay.
What's next?
What's next?
What's next?
Because we see the progressiveuh, understanding as always
better, as always better.
What is new is better.
Okay, now for people in.
In the ancient world too, notonly were there people who, who
(11:47):
saw the past as better and usliving in a decomposition or
deconstruction of the, of the,the future is never going to be
as good as the past.
We.
There was also a group ofpeople who understood that
history wasn't going anywhere,that it was totally cyclical and
(12:08):
it would be like and that's why, by the way, several authors
have pointed out that, that'swhy we don't have a lot of very
ancient history the Jews wereones that began writing a lot of
ancient history, butindependent of the Jews, the
(12:29):
reason people didn't write toomuch history.
It would be like me asking youto sit in a bench before a
merry-go-round and I'm going togive you a pad and paper and I
want you to write the history ofthe merry-go-round.
For the next hour there's nohistory.
(12:50):
It just keeps on going.
People say it doesn't goanywhere, and so why write
anything?
Speaker 3 (12:59):
But, mario, isn't there also the element of
cyclical history that you can'tdo anything to change it?
That's right.
Speaker 5 (13:06):
It's boring, it's very fateful.
Yes, yes, and it just keepsgoing around and around.
That's why, as long as humanbeings have been alive very few
before Judaism and Christianityvery little history was written,
because the general mood waswhat's in the future is never as
(13:27):
good as the past, and it'salways been a cycle.
It's just been one thing.
Speaker 3 (13:30):
It'll be the same thing anyway.
We can't do anything about it,so why write about it?
Speaker 5 (13:33):
That's right and the gods are in charge of it.
So why?
Why even do anything?
Because we're not in charge ofanything.
Speaker 2 (13:41):
You know, you know again.
Let me throw in this kind ofabout a minute.
The idea, yeah, is that historyrepeats itself.
We'll often hear that phrasehistory repeats itself.
Well, a lot of people havemoved away from sort of saying
that these days and say, well,history doesn't repeat itself,
but it often rhymes, in otherwords, that that events, the
(14:06):
same events, don't occur overand again, but you might have
similar things happening againand again.
They're not exactly the same.
It's not saying the same, butit has a tendency to rhyme.
It has a tendency to sort ofsound like something earlier as
well.
So, anyway, I'll leave it withthat for now.
Speaker 3 (14:25):
All right then let's go to a break.
Speaker 5 (14:26):
Yep, this is 1070 KNTH and we'll be right back.
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The Answer the Answer To everything turn, turn, turn.
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(17:13):
under heaven A time to be born,a time to die, A time to plan.
Speaker 3 (17:24):
Welcome back to A Show of Faith on AM 1070, the
Answer.
Speaker 5 (17:37):
Okay, we're talking about right now the
understanding that we try toachieve of history, the meaning
of history, and for the last fewminutes we've been talking
about cultures that see that thebest part of all of histories
has been in their past.
And then we have also talkedabout cultures that see history
as having absolutely no meaning,because it's just like a
(17:58):
merry-go-round it goes aroundand around and nothing changes
and there's nothing you can doto change it.
Speaker 3 (18:04):
On a carousel gonna catch up to you.
Speaker 5 (18:08):
I don't know if our listeners know this, but the big
change in the understanding ofhistory came with the Jews.
There's a book actually calledhow the Jews Saved History, or
something like that.
I have it at home.
Speaker 2 (18:25):
Yeah, it's called the Gift of the Jews, the.
Speaker 3 (18:27):
Gift of the Jews.
Oh, oh yeah.
What's his name?
Speaker 2 (18:29):
Thomas Cahill Cahill right, yeah.
It's a great book.
I recommend it.
First of all, he's a greathistorian first, and second he's
a great writer.
Speaker 5 (18:40):
Yeah.
Speaker 2 (18:40):
Thomas Cahill.
Yeah, amos K, why don't?
Speaker 5 (18:41):
you explain a little bit of that book, Because I
think that book and let's talkabout where this whole idea that
history was moving towardssomething, because that changes
a very prevalent understandingof history, of history as
cyclical or based in the past,but mostly as cyclical.
Speaker 2 (19:11):
And it was the Jewish understanding that began the
process of allowing history tobe seen as something to look
forward to and brought intoculture that have been, in a
sense, blessings, benefits, goodaspects that are still with us
today in many cases, and one ofthose is a philosophy of history
(19:35):
that is a linear philosophy ofhistory that says that history
is headed somewhere, thathistory had a beginning and it
has, in a sense, a conclusion,let's say, or a goal.
Not necessarily a conclusion,as if the end of the world is
coming, but more so the ideathat history is headed somewhere
(19:56):
and that God is in control ofthat.
That is a Jewish idea, it's anidea that's adopted in the
Christian faith and taken askind of our own as well, not
necessarily replacing that, justsimply saying yes, we agree
with that, that's exactly right.
Speaker 3 (20:16):
It's really simple when things turn bad, you have a
choice.
You can look backwards and saywe need to go backwards, we need
to go back in time, or you cansay there is a better future and
what happened is after thenorthern kingdom I'm sorry when
the kingdom split into thenorthern and the south, when you
(20:38):
had the Assyrians take thenorth and the Babylonians take
the south, when you had Greece,rome, all these bad things
happen.
Instead of saying we need to goback to King David's period,
which was considered the bestkingdom, best everything, what
they did was they projected thekingdom of David into the future
with the concept of the Messiah, and that the world and history
(21:02):
is heading towards the finalredemption.
The redemption.
Speaker 5 (21:06):
Now let me say, just ask a clarification what they
did, what is that?
Who was they?
Speaker 3 (21:13):
The Jewish community, the Jewish people, the people
who developed the idea, thebiblical interpretation that is
Would you?
Speaker 5 (21:22):
say that that was of divine origin.
Ultimately, yeah, yes, yes,ultimately, yes.
Speaker 3 (21:31):
Because you have these concepts.
Isaiah 11, which talks about abetter time, isaiah is clearly
after King David by hundreds ofyears and at or around the first
destruction of the temple.
So when Isaiah starts speakingof come to pass in the end of
days, that a mountain of thehouse of the Lord will be
(21:53):
established at the top of themountains and all nations shall
flow into, it is setting to thefuture a better time and a time
of a final redemption.
Speaker 5 (22:02):
So it's the prophet Isaiah.
It's really divine interventionthrough the prophet Isaiah.
Speaker 3 (22:07):
And other prophets too, and other prophets too.
Speaker 5 (22:09):
Right and from the Christian perspective, jesus
talked about.
Every Sunday, when we celebrateour Sunday worship and I think
this would be true of manyProtestants and Catholics, be
true of many protestants when wesay and catholics when we say
(22:30):
the creed, uh, we say I believein jesus christ who will come
again in glory to judge theliving and the dead, and of his
kingdom there will be no end,and so he will.
We also believe in a forwardmoving of history that will be a
better and ultimately the wholeidea of the kingdom of heaven,
the new Jerusalem and thekingdom of heaven.
(22:52):
That is part of the Christiantradition.
Rudy or David.
Speaker 3 (22:56):
Two minutes.
Speaker 5 (22:58):
Rudy, you want to say anything?
Speaker 4 (23:00):
Yeah, I think people really underestimate how much
ancient cultures saw history asabsolutely cyclical.
I mean, when you look at Hindusand Buddhists and Chinese and
Egyptians and Norse and Greeksreally the Greeks, everything is
is they have a word, it'scalled ectopirosis.
Speaker 3 (23:20):
Say it again Ectopirosis.
Speaker 4 (23:25):
I've never heard of it.
Yeah, so it just means likethere's this kind of like cosmic
harmony that exists andeverything is kind of and you've
got to remember too, back thenit was a lot of astrology, right
.
So a lot of movement of bodiesand things were very cyclical,
right, like even from the earth,um and and and the cycles of
(23:47):
the moon and the sun.
You would see the planets.
There were some alterations,right as as they would see, but
they would always come backright.
The winters they would alwaysposition at the same place and
the summers at another place.
So everything, the seasons too,right.
So.
So it makes sense that that,without some sort of divine
authority let's call it to breakthat sort of cycle of
(24:09):
understanding, the naturalcourse of human is to think
things in a very immediate andparticular way within their
creative understanding that theysee in their environment, right
, so, until you get a burningbush or God speaking directly to
Abraham, telling him you know,and starting down this path in a
(24:29):
completely different sort ofAbout 15 seconds.
Speaker 5 (24:34):
Oh well, I found a good definition of ekpidosis,
but we'll come back.
Speaker 3 (24:41):
Okay, this is a show of faith and we'll be right back
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(27:07):
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(27:28):
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(28:03):
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Faith on AM 1070, the Answer.
Speaker 5 (28:21):
Okay, I would like to kind of round out this last
hour, which we've been talkingabout philosophies of history
from the past, by you know, rudy, I thank you for the word that
you very strange word that yougave us and I looked it up and
this is we'll wind up this areaby just giving you this
definition of ekpirosis, that'sE-K-P-Y-R-O-S-I-S.
(28:49):
This is a very interestingdefinition.
It's a stoic physics.
Ekpirosis is the periodicdestruction of the cosmos by a
great conflagration of fireevery great year, in order to
cleanse the universe.
Then everything would berebuilt in the exact same way,
(29:12):
in every detail, before the fire, only to be destroyed once
again at the end of a new cycle.
This form of catastrophe is theopposite of the word that we use
cataclysmos, the opposite.
No, cataclysmos is a differentword.
The cataclysmos well, it sayshere, catastrophe is the
(29:36):
opposite of cataclysmos, thedestruction of the earth by
water instead of by fire.
So, okay, but let's moveforward now, because what I'd
like to do now is to moveforward into taking for granted
the taking for settled thatchristianity and judaism have
(29:56):
pushed forward an understandingof history, of moving in a
linear towards a great future.
Speaker 3 (30:04):
And therefore the idea of progress and
progressiveness, that's right.
Speaker 5 (30:08):
So the next part that I want to do because ultimately
I want to get to the final partis to talk about the philosophy
of transgression, and I want toget there by moving this way,
in the sense that you noticethat the whole idea of history
moving forward towards adestination was born out of a
(30:32):
religious understanding ofhistory.
Speaker 3 (30:36):
And earlier I said, it was the Jews.
More specifically, it was thePharisees.
Speaker 5 (30:40):
Yeah, okay, but they noticed it was a religious
understanding that there was aGod moving history towards a
good understanding, a goal,something good in the future.
Okay, but what happens is whatwe're living now.
You see, what we're living nowis the result of people thinkers
(31:05):
that occurred in theEnlightenment, which was what
17th century, 18th century, the1700s, 1800s, I thought, maybe
as early as 1600s.
Yeah, the 17th, 18th, 19thcentury, okay, but what began to
happen is that people,philosophers, began to take god
(31:28):
out of the picture god is deadgod is dead.
That was well.
That was the 19th century,nietzsche it's still part of the
same yeah, but hegel, aphilosopher by the name of Hegel
, described a process of what hecalled the whole progress of
(31:48):
thesis antithesis and synthesis.
And that history moved from onegroup colliding with another
and then a synthesis being ableto be developed.
Speaker 3 (31:59):
And it's this collision.
What was the word that you wereusing?
Where?
Speaker 4 (32:10):
you destroy you.
You destroy Cataclysm, no.
Speaker 3 (32:13):
No no.
Speaker 2 (32:14):
Echphoresis.
Speaker 3 (32:17):
The idea that you have to tear down the present to
progress.
Speaker 2 (32:23):
But you had a.
I see what you're saying, yeah.
Speaker 5 (32:25):
It doesn't matter yeah go ahead, you'll come up
with a word again too, so, butit's interesting, because see
the way that it's affecting usnow is what happened with Karl
Marx, and we've talked aboutthis a long time ago.
With Karl Marx, and we've talkedabout this a long time ago,
(32:46):
Karl Marx felt that historycould only move along if the
people who were in charge of thereality of history since there
is no God, the only thing thatwas left was material
Transgression, Materiality, okay, was material Transgression,
materiality.
And so whoever had the ownershipof the material, of the sources
(33:08):
of production, which he calledthe bourgeois, were exploiting
the proletariat, and he wastrying to have a revolution of
the proletariat against thebourgeois, so that we would
develop in the future a nationof workers, a paradise of
(33:31):
workers.
And what happened in Russia andthat is, by the way, that is
what communism began as, butwhat happened is that revolution
of the proletariat did not comethrough in Russia or in any
other place.
It happened in Russia, but notfor very long.
It didn't go very long, and agroup of people, a group of
(33:56):
philosophers, started asking whydid the revolution, the Marxist
revolution, never, never occur?
And they began to understandthat they had put the emphasis
on the wrong place.
Instead of materiality, theyneeded to find whatever groups
were considered themselvesoppressed Right.
Speaker 3 (34:18):
Oppressor and oppressed.
Speaker 5 (34:19):
Oppressor and oppressed, and so that's where
we get the term cultural Marxism, because what you're dealing
with is people making otherpeople believe, especially those
who may be oppressed, that theyare oppressed and they need to
(34:39):
rise up against those who areoppressing them and that's the
transgression and that is wherebut see, what's interesting here
is that the whole you can askthis question.
You can say well, once you teardown what you have, because
that's the.
The cultural marxism isbasically an understanding
without God, and it has to beunderstood without God that you
(35:03):
must rise up and destroywhatever those who are in
control, because they have beenoppressing you and they have no
sense of what will replace it,but they basically are saying
anything is better than this andwe'll find out what happens
when we destroy this.
And that's where obama andothers would come up with saying
(35:28):
if you choose a or b, if youchoose the wrong one, you're on
the wrong side of history as ifhistory had a side, because
that's what you, what you'rebasically saying is that you,
that history is going to have aright side and a wrong side.
Speaker 3 (35:42):
And history will frown on you if you choose the
wrong side.
Speaker 5 (35:45):
Yeah, David Rudy.
Speaker 4 (35:50):
I just wanted to say it's interesting when you have
that type of ideology and thenyou read somebody like I don't
know if you guys are familiarwith Georges Batallet, no, no,
okay.
Well, he kind of he has thiskind of famous quote.
The article kind of talkedabout some of the kind of sexual
(36:13):
revolution too, but when youlook at sort of where we are
culturally right, he kind oflooks at transgression and he
equates it to somethingessential to sacred, because in
his mind the sacred is whatessentially is prohibited.
Thus, to experience it once,one must transgress right and be
(36:34):
it cultural norms or right,that's.
Speaker 3 (36:37):
That's the word I was , yeah, right.
Speaker 4 (36:40):
Right.
So these desires, even erotic,or violence, or even mystical,
right?
I mean, you see things likesome sense.
Speaker 3 (37:14):
For so long, right, it's been let's call it taboo or
just, and by doing the taboos,by having the transgression, it
becomes a worthwhile act to berewarded.
Speaker 5 (37:30):
I don't understand that.
Speaker 3 (37:33):
The people who transgress are the ones who
become popular.
Speaker 5 (37:38):
Yes.
Speaker 3 (37:38):
They're the ones who get the reward for having
transgressed against the statusquo.
They get a following on TikTokor Facebook or whatever.
They get money for it.
Speaker 2 (37:53):
Well, let me give an example of this.
If somebody had taken a handguninto Colorado, into a school,
(38:14):
and had shot a teacher killed ateacher.
Let's say that person would bevilified.
But if you go to the city ofNew York and you take a same or
similar handgun and you shoot aUnitedHealthcare executive, that
person can take on a heroicstatus.
A terrible transgression.
I mean the same act has takenplace, it's been a murder, but
one is vilified and the other is.
Speaker 3 (38:36):
Sanctified.
Speaker 2 (38:38):
It is innocent, that person is rewarded, as you said,
stuart, but it depends on thetime and the place and the
action itself doesn't it Right?
Speaker 3 (38:48):
because the latter is seen as a transgression against
the norm, which is we're allgetting messed over by the
insurance companies, and theformer is seen as an act of evil
because it's kids.
Speaker 5 (39:00):
It's interesting because remember the whole idea.
Speaker 3 (39:04):
Less than a minute.
Speaker 5 (39:05):
Yeah, the whole idea of progressive can take
different forms.
I've mentioned one is communism, of course, with the
proletariat, the kingdom of theproletariat.
But we also have to rememberNazism, because Nazism was
trying to create a future.
Speaker 3 (39:24):
And heaven on earth.
That's right.
Speaker 5 (39:27):
Utopia and notice what is happening that the whole
idea of progress was in theancient world was guided by the
Jews, but by God God under thereligion of the Jews and of
Christians.
Okay, and it was guided by Godand so it had a moral core,
(39:49):
exactly.
But now, when you remove God,you don't have any moral core,
and we'll talk about that andwhen we come back, because they
also want to talk about is thewhole idea of social Darwinism,
so that we'll talk about thatwhen we get back.
This is 1070 KMTH and we'll beright back.
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(41:39):
that's why it Matters.
Sunday mornings at 7 on AM 1070and FM 103.3 the Answer that's
why it matters.
Sunday mornings at 7 on AM 1070and FM 103.3 the Answer.
Speaker 7 (41:53):
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Speaker 1 (42:20):
Okay, let's get going .
Yes, Welcome back.
Speaker 5 (42:39):
Okay, let's get going .
Speaker 3 (42:41):
Yes, Welcome back Okay.
Speaker 5 (42:43):
I'd like to spend the last 12 minutes that we have
talking about the present.
How do we see and I want eachof us to say something how do we
see this whole idea oftransgression, in other words,
viewing all of culture asbetween oppressor and oppressed,
(43:04):
and transgression, because wesee it today?
First of all, the sexual, thewhole idea of the revolution as
traditional sexuality.
What you're seeing is not onlydo we have people who are saying
, well, there is economicoppression by oppressors versus
(43:26):
oppressed or colonialism, peoplewho conquered each other's
lands, but now I'm seeing atremendous amount of the idea
that biology itself isoppressive, because, you notice,
when people say I was assignedthe wrong sex at birth, I mean
(43:49):
listen to the word assigned,which basically has a
presumption that someone forcedit on you.
Speaker 3 (43:58):
And if not someone, then it's nature or biology.
Biology forced it on you, andif not someone, then it's nature
or biology.
Speaker 5 (44:01):
Biology forced it on you.
And notice, the whole notion oftranssexual is saying not even
nature, not even biology, letaway.
God has the right to tell mewhat sex I want to be or what I
want to do in sexuality.
Right now we're havingJuneteenth.
(44:22):
I mean not Juneteenth.
Speaker 3 (44:26):
Gay Pride Month.
Speaker 5 (44:27):
Gay Pride Month and when you see some of the floats
that are going along and some ofthe perversions that are being
paraded in many different places, it's a way of saying normal,
safe, normal sexuality.
Speaker 3 (44:41):
western sexuality does not apply but it's the
outlandishness, it's thetransgression and it's that's I
couldn't hear the word again.
It's the transgression, it isthe destruction of the norm.
Yes, and it means that the moreoutlandish you can be, the
bigger the applause, the betterthe response you're going to get
(45:05):
.
So the it's not it.
To me, it seems that it's notso much getting up the point
across it's.
Speaker 5 (45:13):
I want to bask in the sunshine of the adulation
because I've been so destructiveand the reason you're getting
adulation is because the societyhas bought into it that the
person who transgresses is thehero.
Right, David Rudy.
Speaker 2 (45:32):
Yeah, let me just say that you know, I have never
been to Mardi Gras in NewOrleans.
That's not a point of pride oranything else, just the fact
I've never been.
If there were parades thatcelebrated in a very obvious way
heterosexual sex and sexualrelations and those kind of
(45:58):
things, I wouldn't want my sonsand daughters to go see those,
right, I wouldn't take my kidsto see that.
I wouldn't want that.
But and one of the things we dosee is that on parade routes,
people taking their children yesto see these parades.
But but even if it was just aheterosexual sexuality, I don't
(46:24):
know.
I think we're losing childhoodin a sense, we're losing the
possibility of naivete, ofchildren just being children but
forcing upon them these kind ofideas very, very early and
you've got the possibility ofyou know, of a 10 year old
discovering porn, you know, athome, on the computer or younger
(46:49):
, and all kinds of, or oninstagram or anything like that.
so, um, I mean, I think part ofthe point is is that, when you
look at this point is is that,when you look at this, do I have
a right to go out and advertisemy heterosexuality?
Yeah, I guess so I do, but Idon't know that people should do
(47:11):
so, should want to do so, as amatter of transgression, simply
because of the fact that I'mfree to do so.
Freedom doesn't mean that I'mgoing to engage in the best
thing.
Paul said all things might belawful, but not all things are
beneficial.
Speaker 5 (47:29):
But you know, david, I think the exact thing is that.
That's why the attack onreligion, because the society
that is being assaulted by thiskind of pathogen it's an ideal,
pathogen idea and that is thatthey destroy religion, because
(47:52):
the moment you have religion,you have a standard of behavior,
and they do not want anystandard of behavior or moral.
And they do not want anystandard of behavior or moral
and the ultimate idea ofespecially cultural Marxism is
the destruction of the family.
They do not want anythingbetween the state and the child
(48:12):
to be able to tell them what todo.
Rudy Rudy.
Speaker 4 (48:19):
You asked where we saw it within modernity, and I
100% agree with what David issaying.
I think he's absolutely right.
I also think that we're kind ofon the.
This is, of course, my opinion.
I think we're kind of on thetail end of this and I think a
(48:40):
lot of people are getting reallypretty fed up with it because
it's led to things like childmutilation, right.
Speaker 5 (48:48):
Yes.
Speaker 4 (48:49):
But where I really see this kind of going is and
not that that's not happening.
I'm saying this is, I think,the mutilation is what I've seen
lately.
I guess a way to describe it islike immortality projects.
It's things like geneticediting.
(49:12):
Especially with the advent ofartificial intelligence, I think
we're going to start seeing alot of technology and a lot of
effort and energy being put intothese kind of transgressive
activities of nature itself, ofdeath itself.
Speaker 5 (49:25):
Yes.
Which is kind of likecryogenics and stuff like that.
Speaker 4 (49:32):
Yeah, cryogenics and gene editing and these kind of I
mean, you see that I don't knowthere's this guy, forget his
name, but he's like the mostmeasured man in the world.
I don't know if you ever heardof this guy.
He spends like $2 million ayear measuring all his vitals
and he takes all these differentpills.
Speaker 5 (49:50):
Oh yeah, I've heard of him.
I don't know his name.
You know I forget his name, butdo you think that there's a
rebellion against that?
You said we were at the tailend of it.
Speaker 4 (50:03):
I think there's a rebellion against death itself,
the natural cause of, or thenatural progression of nature.
Speaker 5 (50:10):
right, that has always been true, yeah, but you
see, here's where I kind ofwould like to be ending this
year 2025, no 2024, everyarticle that I've read about
conversions in the CatholicChurch I don't know if you've
been reading them, rudy, butevery diocese, almost every
(50:35):
diocese in the world hasexperienced a 30 to 50 percent
increase in baptisms, andconversions.
Yes.
Speaker 3 (50:47):
Okay.
Speaker 5 (50:48):
Everyone, and I also see a little bit of the election
of Trump as a kind of a secularrebellion against that.
I think that, and why theDemocrats these days, which are
seen as the progressive party?
They're lost in the wilderness,david.
Speaker 2 (51:11):
What's happening all over the world really is kind of
interesting.
Read an article that the saleof Bibles in the United States
have gone up 23% in the past Ithink three years and this among
people who claim to befirst-time Bible purchasers.
(51:32):
I know Bibles and conversionsaren't the same.
Speaker 5 (51:37):
They're related, they're related.
Speaker 2 (51:39):
They're pointed, they're related, they related,
they're connected, right?
So I think what we're seeing isthat people, in searching for
meaning and permanence, andunderstanding that science can
only take us so far, ai can onlytake us so far.
Our genetic, whatever thatcomes along next, can only take
us so far, but it cannot give usmeaning and purpose, it cannot
(52:03):
give us a good life.
Speaker 5 (52:05):
We're going to say something, David.
I mean, go to your name andstory, hey you.
Speaker 4 (52:12):
What I would like to.
Speaker 3 (52:13):
I mean, we don't have that much time left, but it
goes back to something I thinkDavid said, whoever said it, but
the point is that you weretalking about or maybe Rudy said
it, but it was about we couldbe flagrantly heterosexual.
No, we can't.
No, we can't.
Pda.
(52:35):
Public displays of affectionwere considered something bad,
and it did not mean within thegay community.
That meant in the heterosexualcommunity.
You did not display sexuality.
You know, holding hands wasabout the most you could do.
There were certain places youwould go to make out, there were
certain places that were knownto be make-out spots, but away
(52:57):
from the public.
And I don't know how theheterosexual community can be
accused of being as bold forlack of a better term as what we
find in our modern society.
I just, I don't.
I don't Like.
(53:19):
They were talking about whatyou call it Gay Pride Month.
Well, all the other 11 monthsis heterosexual pride, really,
is it?
No, I don't believe it, becauseyou can't be as bold
heterosexually if that's a wordas you can with the gay
community.
I just, I don't think it'sequal, that's all Okay.
Speaker 5 (53:42):
Any closing thoughts.
One minute.
We have one minute Ten-secondclosing thoughts.
David or Rudy.
Speaker 2 (53:52):
Yeah, I think we're in a really interesting cultural
moment.
Right, I think a lot's going tobe coming out in the next two
to three years.
Research will demonstrate it.
Speaker 5 (54:03):
I agree.
Speaker 2 (54:04):
A return to faith, a quiet revival.
Speaker 5 (54:06):
I think so too.
I think I predict that too,rudy anything.
Speaker 4 (54:12):
No, I agree.
I see that especially incountries that are highly
secular, like France, thenumbers are astounding.
Speaker 3 (54:19):
Yeah, 20.
Seconds.
Speaker 5 (54:20):
You.
Speaker 3 (54:21):
Anything, I just said it.
Speaker 5 (54:23):
You just said it, yes , okay.
Well, we tried to give you akind of a sense, a religious
sense, of what's going on in ourculture today from a
perspective of a philosophy ofhistory.
I hope you found it great andwe will talk to you next week.
Keep us in your prayers.
You'll be in our Find us atam1070.
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