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We know that Jacques RanciA?re speaks about the relation between politics and aesthetics in terms of a€?the distribution of the sensible.a€? Tonight I want to speak about the distribution of the insensible. But I also want to register an implicit critical dimension of this argument, a critique of RanciA?re and of his presently immense influence, which I view as unwarranted. By way of a first approach to what I mean by a€?the distribution of the insensible,a€? leta€™s recall some basic passages from Volume One of Capital on the transformation of materials. Labor is, first of all, a process between man and nature, a process by which man, through his own actions, mediates, regulates and controls the metabolism between himself and nature. What distinguishes capitalism as a mode of production, however, is the peculiar manner in which the transformation of materials through the labor process is shadowed by the process of valorization. We can thus view the process of production either from the perspective of the labor process or the valorization process. So, this brief summary of Marxist fundamentals is our first approach to the distribution of the insensible. In Intellectual and Manual Labor, Alfred Sohn-Rethel argues that the social abstraction of the value form and the exchange relation gives rise to our abstract forms of thought.
The exchange abstraction excludes everything that makes up history, human and even natural history.
In Sohn-Rethela€™s account, the exchange relation gives rise to a social genesis of the transcendental (the forms of intuition and the categories of the understanding).
In the act of exchange, the natural and material physicality of the product is negated by the abstract value of the commodity, and this negation constitutes the a€?positive realitya€? of the social physicality of the exchange process. The history of modernity, which is to say the history of capitalism, is also the history of modern technology. And thena€”in the discourse network of 2000, spawned by the cybernetic systems, information theories, and encryption technologies of World War II, digital technology draws media differentiation back together through the synthetic resources of digital code, a universal medium traversing audio, video, and textual recording. However (fourth approach)a€”we should recognize that just as Kittlera€™s media theory offers a necessary supplement to Sohn-Rethela€™s account of the social genesis of conceptual abstraction, it is also necessary to submit Kittlera€™s own work to a Marxist inversion.
What Marx calls a€?formal subsumptiona€? is the initial subsumption of labor under the value form, through wage labor and exploitation (the extraction of surplus value from surplus labor time). This contradiction bears upon the history of technology, because it is by revolutionizing the means of production that capital attempts to overcome this contradiction.
The same process also generates a different problem: as automation increases, less labor power is required. Automation, which is at once the most advanced sector of modern industry and the epitome of its practice, confronts the world of the commodity with a contradiction that it must somehow resolve: the same technical infrastructure that is capable of abolishing labor must at the same time preserve labor as a commoditya€”and indeed, as the sole generator of commodities.
We could rephrase this by saying that Fordism both requires and paves the way for post-Fordism. At the same time, however, we know that a commodity like an Apple computer is, in fact, produced by processes quite clearly identifiable as a€?labor.a€? Despite the fact that every effort is made to keep this fact out of sight and out of mind, we know it because we read about it on Apple computers.
Composed of aluminum, nickel, steel, glass, vinyl, and fluorescent, the production of Vanitas involves a virtuosic performance of mimetic exactitude.
In a dark room, the viewer looks at the object, sees into it, and sees nothing of herself (like a vampire in front of a mirror, Baier says) while the object reflects its own interior infinitely in all directions.
The first thing we might note about this piece is its complex engagement with relational aesthetics. Second, we can say that if Vanitas is a captivating work of art, much of what makes it so is money. Baiera€™s piece instantiates the problem of the relation between materials and money, captured in the art object. Behind Vanitas, a glass reproduction of Baiera€™s eyeball at the center of a projected disc of light, gazing without seeing across the room at a mirrored box which does not reflect its image. Beside Vanitas, a fond de scA?nea€”a reflector used in the background of photo shootsa€”which Baier placed in a template with a circular hole and left in a window for nine months. Around the corner, a piece called Projet A‰toile (Noir), consisting of a graphite painting titled Monochrome (Black) and a sculptural replica of a meteorite recovered from Death Valley. These are photographic pieces and sculptural objects which Baier would have worked on at the computer in the center of Vanitas. At the crux of materials and moneya€”through the complex history that crux containsa€”the subject of Baiera€™s installation is the relation between memory, recording, mimesis.
Baiera€™s problem is not only the remembrance of things past, but, more specifically, the reminiscence of that which has never been sensed, the distribution of the insensible, recalled. By way of a first approach to what I mean by a€?the distribution of the insensible,a€?A  leta€™s recall some basic passages from Volume One of Capital on the transformation of materials. Irrespective of what may be causing the problem, transcending can help, because it essentially restores the brain to its natural setting which effectively impacts all three factors at the same time; the prefrontal cortex, blood flow, and EEG coherence.
In this study, children in the age group 11 to 14 years old with serious ADHD symptoms were randomly divided into a group that was immediately taught TM and a control group that had to wait 3 months before being was taught the technique. The study was published in Mind & Brain, The Journal of Psychiatry (2011, Vol 2, No 1). Transcending activates the body’s own healing power, allowing built-up tensions to disappear, even our deepest stress (see PTSD), and enables the full brain potential to be revived.
The prefrontal cortex, the part of the brain right above the eyes, is responsible for our higher order thought functionality, such as impulse control, long-term planning, moral thought, and deciding whether something is right or wrong. Transcending lets the body enter into a deeper state of rest, allowing the body to remove even the deepest tensions and allows the frontal brain to become more active. In the long term, after several weeks of TM practice, the prefrontal cortex will become more active even outside of mediation, and children often notice that they become less impulsive. Any time part of the brain is active, electric activity occurs that can be measured through an electroencephalograph (EEG), a device that will display these electric impulses over time, in the form of a wave. These EEG wave shapes from the corresponding parts of the brain are then sent to a computer that (in real time) measures to what extent the different wave shapes overlap (i.e. In ADHD patients, the EEG coherence is abnormally low, which is another way to objectively measure that the brain is unable to function normally. These changes in brainwaves remain unique to the experience of transcending as achieved through the TM technique. This graph shows the evolution of average EEG values in 50 students over the course of 12 months. The result is clear, in the control group there was no difference after three months, while the TM group showed a clear increase in EEG coherence. Even though TM is proving to be both an enjoyable and an effective treatment, we nevertheless  encourage you not to stop your normal treatment. Despite the fact that Transcendental Meditation seems to be the solution for many problems you should never stop your conventional treatment without consultation of your doctor.
Select your area of interest and for each we’ll send you a report on how Transcendental Meditation works. And I want to argue that it is the specificity of this problem which allows us to think the relation between the history of capital and the history of mimesis. I could summarize this critique as follows: if RanciA?re were more inclined to focus his attention upon the distribution of the insensible, perhaps he might think more perspicuously not only about the relation between politics and aesthetics, but also the relation between political economy and aesthetics.
Marx analyzes the process of production from two perspectives: the labor process and the valorization process.
Moreover, we transform materials into tools, instruments of labor, with which we transform materials. The transformation of materials produces objects with use value, but it also produces commodities with exchange value.
But insofar as it is specifically capitalist, what the process of production produces is value, and a particular kind of value: surplus value and its reintegration into the production process as capital. The entire empirical reality of facts, events and description by which one moment and locality of time and space is distinguished from another is wiped out. And this social genesis is at once material and abstract, since the exchange value of a commodity is borne by its use value, and since exchange (like the labor process) is a physical act which also requires abstraction from all physicality. Hence the exchange process presents a physicality of its own, so to speak, endowed with the status of reality which is on a par with the material physicality of the commodities which it excludes.
This is what Sohn-Rethel, following Marx, calls a€?the real abstractiona€? of the value form as a social process of exchange.
In a materialist inversion of the Kantian transcendental, media technologies constitute the a priori conditions of possibility for the sensible, such that the distribution of the sensible already operates within these conditions. From the industrial revolution to the production and networking of digital information technologies, the history of modern technology emerges from and responds to the demands and internal contradictions of capitalist accumulation. This early period of subsumption is merely a€?formala€? because the production process itself (the labor process which is subsumed) remains primarily pre-capitalist. New technologies of production, and new techniques of production (assembly lines, for example) make it possible to increase productivity, and thus increase the amount of surplus value that can be extracted in a certain period of time. If automation, or for that matter any mechanisms, even less radical ones, that can increase productivity, are to be prevented from reducing socially necessary labor-time to an unacceptably low level, new forms of employment have to be created. Essentially, Society of the Spectacle is a book about the consequences of real subsumption, about the contradictions that it bears within its history and about the new regime of accumulation necessary to defer and compensate for the crises those contradictions contain. A corporation like Foxxcon, the largest manufacturer of electronic components in the world, is something like a distillation of the entire history of the contradiction between capital and labor, the great movements of the industrial revolution, Taylorism, Fordism, the off-shoring of manufacturing labor, and the simultaneity of deindustrialization and post-Fordist cognitive capitalism with the persistence of the most traditional forms of miserable factory work. The main piece is the sculptural object we have been looking at, titled Vanitas, a reproduction of the artista€™s office. Every component of the artista€™s desk and of his tools is precisely rendered as either a three dimension drawing or a three dimensional scan. It mimics one of the primary gestures of that movement or style, bringing the artista€™s studio and living space into the museum. Obviously it is expensive to reproduce onea€™s office in nickel-plated aluminum and to display it so dramatically.
The content of his piece is nothing other than that relation, a reflection upon that relation. Baiera€™s piece should be considered as part of an installation, not merely a sculptural object, insofar as it does, in fact, come into relation with its surroundings, surroundings composed of digitally produced images and objects. In front of Vanitas, a meticulously composed compound photograph of the stone wall beside the earliest cave paintings, titled Canvas. Not a reflection of the sun but an indexical image of its absorption, marked by the circular discoloration of the black tissue. Having held this meteorite in the palm of my hand, three years ago, I can testify to the strangeness of encountering its inexistence, distributed between these two art of objects. Instantiated as digital code, they were a€?ina€? that computer, stored in its memory banks, transformed on its screen. At and through the limits of modernity, of capital, of mimesis, of thought, of sensation, and within their outside, his work draws us into that distribution.
Often ADHD is a consequence of stress disrupting the normal functioning of the prefrontal cortex of the brain. The TM group showed a significant reduction in ADHD symptoms after only 3 months of TM practice, while no improvement was noticeable in the control group. This ratio is unusually high in ADHD patients but is close to normal after 6 months of TM practice. The students were able to focus better, were better able to control their impulses and improved their organisational skills as well as their problem-solving skills. In the case of TM, this turned out to be no problem, as the children enjoyed practicing the Transcendental Meditation technique. This part of the brain is sometimes also referred to as the CEO or the Managing Director of the brain, as most decisions are made there.
Information no longer passes through the prefrontal cortex, which is now bypassed, with the information being sent directly from the senses to the motoric parts. For example if we were crossing a road road while a car was fast approaching, we wouldn’t want to be in a state where we would first need to think about a response.
When someone is constantly exposed to stress, the prefrontal cortex gets permanently disabled.
This can be measured for example through neural imaging scans, which can measure the blood flow to the brain. It demonstrates that there is no difference in EEG coherence during TM practice in the case of someone who has been practicing TM for 2 months and another person who has been practicing for 12 months. The below graph shows lines between the different areas of the brain that are coherent with each other. Many ADHD patients soon notice that they will spontaneously require less medication, but it is very important for this to happen in small steps and in consultation with one’s doctor. Crucially, I want to show how the relation between those two histories is mediated by another: the history of technology.
That is: focusing on the specific problem of the distribution of the insensible turns out to be the key to thinking about the relation between aesthetics and politics in a materialist way, in a manner properly responsive to the exigencies of Marxist historical materialism. He sets in motion the natural forces which belong to his own body, his arms, legs, head and hands, in order to appropriate the materials of nature in a form adapted to his own needs. For example, according to Sohn-Rethel, the purely formal character of the Kantian forms of intuitiona€”space and timea€”can be understood as genetically related to the abstract formalism of the value form and the exchange relation. Time and space assume thereby that character of absolute historical timelessness and universality which must mark the exchange abstraction as a whole and each of its features.


Thus the negation of the natural and material physicality constitutes the positive reality of the abstract social physicality of the exchange processes from which the network of society is woven.
This real abstraction constitutes a kind of a€?second nature,a€? and Sohn-Rethel argues that this second nature is a€?the arsenal from which intellectual labor through the eras of commodity exchange draws its conceptual resources.a€? We can situate this analysis more broadly at the level of the whole process of valorization, or the accumulation of capital through circulation.
We need to supplement Sohn-Rethela€™s materialist critique of epistemology with a history of media technologies like that carried out by Friedrich Kittler. Thus, without further increasing the length of the working day, one can increase surplus value (this called a€?relative surplus valuea€?).
But Marx makes clear that the part of capital invested in constant capital does not undergo any alteration in the process of production, it does not increase (this is why it is called constant). This means that less money is being paid out on the labor market for the consumption of commodities. A happy solution presents itself in the growth of the tertiary or service sector in response to the immense strain on the supply lines of the army responsible for distributing and hyping the commodities of the moment. And behind the passage I just read, we can also read a commentary on the history of technology. The conditions of possible experience are themselves conditioned by the moving contradiction between capital and labor. Indeed, bearing the conditions of its production in mind, one might view a device like an Apple computer as a distillation of the entire history of modernitya€”of the manner in which modernity acts upon external nature and changes it, and in this way simultaneously changes its own nature, from the printing press to the steam engine to the silicon chip. Each of these objects is then reproduced, at exact scale, by either machining in aluminum (in the case of objects that were drawn) or stereolithography (in the case of objects that were scanned).
But in doing so it forecloses the primary content of that gesture, radically separating this space from that of the viewer, encasing it within a mise-en-abyme in which only images interact with one another.
A tour de force of concept, design, and execution, the piece is also nothing if not resourceful.
As he did with the objects reproduced in Vanitas, Baier made a three dimensional scan of the meteorite and then reproduced ita€”at a much larger scalea€”through stereolithography. However, sometimes there are deeper, more structural problems: ADHD can be linked to insufficient blood flow to the brain and an abnormally low EEG coherence.
After the control group was taught TM, a similar improvement occurred in that group after 3 months, while the first group continued to improve.
Their school results improved, and they showed less stress, anxiety and fewer anger outbursts. The thought process is then automatically reduced to short-term thinking, to impulsiveness.
The activity in the thalamus (related to bodily functions) drops, which is an indication for relaxation, while activity in the frontal cortex increases. If the brain waves are fully coherent, this implies that the different parts of the brain are connected to each other. Transcending in essence is an experience of unity, and this allows the brain to start functioning normally (as one whole) again. The relation between the history of capital and the history of mimesis is mediated by the history of technics. Through this movement he acts upon external nature and changes it, and in this way his simultaneously changes his own nature.
It is independent because the exchange value of a commodity is entirely determined by the average socially necessary labor time required to produce it, not by the materials of which it is composed. We can view the process of production from two sides, but what it produces are commodities that are sold for money, which is reinvested in the production process and thereby becomes capital.
He does not think the distribution of the insensible, the movement of valorization, and thus he misses entirely the dimension of political economy in his thinking of politics.
The social process of valorization is the very medium in which we think, and to which thinking is applied through intellectual labor (such as management). And indeed, Kittlera€™s media-theoretical analysis of discourse networks should also be understood as a materialist critique of Kantian idealism.
It communicates with itself, through its own data channels, and consciousness is the epiphenomenon of communication.
Thus, during the period of formal subsumption, the extraction of surplus value is primarily correlated to the length of the working day and the cost of labor power. This is what automation and capitalist management techniquesa€”Taylorism and Fordisma€”are for.
So labor has to be reabsorbed into the labor market to support consumption and prevent overproduction. The development of industrial automation both necessitates and creates the conditions of possibility for the invention of new media apparatuses, especially digital information technologies and networks. The history of the sensible, the transformations undergone in the media-technological conditions of sensation and experience, is also the history of the insensiblea€”the history of the process of valorization as it develops in relation to contradictions in the labor process.
This process includes every electric or electronic plug and cord connecting Baiera€™s computer, his monitors, his speakers, and his scanner.
Although it draws the space within which the artist works and thinks into the space of the museum, the artist is pointedly absent. It patently shows off the artista€™s mastery of that form of technA“ so crucial to contemporary art practice: the capacity to get funding. At his desk, thinking, communicating, representing, the artist enters into the circuits of capital, the movement of valorizationa€”as do we all, one way or another. He then melted the meteorite down and used the graphite of which it was composed to paint the surface of Monochrome (Black). And it is through this history, this mediation, that art takes up techniques which throw us back outside the history of capital, outside the history of mimesisa€”indeed, outside the history of the human, the history of thought, and the history of sensationa€”within and through the technical means to which the linked histories of capital, mimesis, and technics give rise. Labor time is that abstract, universal equivalent which will find its answer in the universal abstraction of the money form, and value is not a material thing but a social relation. Production produces both surplus value and capital, and capital produces expanded cycles of accumulation. One consequence of this failure is that he has no rigorous means of accounting for the relation of his history of art and artistic regimes to the history of capital, to structural changes of the contradiction between capital and labor.
Insofar as intellectual labor is subsumed by capital, as is manual labor, the forms of thought themselves enter into a relation of dialectical genesis with the value form.
For Kittler, it is not transcendental categories but media technologies which determine the conditions of any possible experience.
The capitalist wants to extend the working day as much as possible, and to reduce wages as much as possible.
What Marx calls a€?real subsumptiona€? is this revolutionizing of the production process such that it becomes properly capitalist.
Thus, as relatively more capital is invested in constant capital and relatively less capital is invested in variable capital, relatively less capital is available for conversion into surplus value. The process of real subsumption thus also requires the growth of the tertiary service sector, which produces both a new labor market and new fields of commodity production and consumption. These not only enable the growth of the tertiary service sector and its forms of communicative labor and consumption, they also themselves produce new markets of goods and services.
Shortly after he coined the term a€?immaterial labor,a€? Maurizio Lazzarato renounced it, for the good reason that the term was impossible to reconcile with a materialist position. It includes the crumpled pieces of paper in his trash can and a book lying open beside his keyboard. The piece is something like an anti-humanist negation of relational aesthetics: perfectly finished, enclosed, complete, pristine, it subtracts the participation of the viewer precisely through the viewera€™s gaze, which is drawn into and lost within the reflexive auto-mimesis of the object. The distribution of the insensible: the movement of capital, the structural transformation of the contradiction between capital and labor, the circuitous courses of the process of valorizationa€”all this is how a digital information system ends up inside a mirrored box in the company of fluorescent lighting and minimalist furnishings, installed on the distressed concrete floors of an art gallery.
The matter of the object thus remains, and so does its form, but the object itself has disappeared into an uncanny splitting of their formerly integral relation. Canvas shows us the primordial matter of mimesis: the substrate of inaugural images carved in stone, with stone. However, we do note differences during activity, outside of TM practice: EEG coherence becomes more and more stabilised. The resulting lines therefore indicate an increased coherence (outside of TM practice) each time after a period of 3 months.
As Marx tells us in Chapter 8 of Volume One, a€?the means of production on one hand, labor-power on the other, are merely the different forms of existence which the value of the original capital assumed when it lost its monetary form and was transformed into the various factors of the production process.a€? Both the means of production and labor power are different elements of capital in its own valorization process.
In my opinion, this is a problem substantial enough to render his history of aesthetics more or less irrelevant. For Sohn-Rethel, the Kantian transcendental subject is the representative modern figure of this dialectic (though its status as such is occluded by the idealism of transcendental philosophy). The rate of surplus value extraction depends upon these factors (this is called a€?absolute surplus valuea€?).
It is not only that labor is subsumed under the value form, but that the very constitution of labor itself changes. Capital needs to invest more in technology in order to increase productivity and sustain the valorization process. The new regime of accumulation that accompanies this structural transformation is what Guy Debord theorizes as the Spectacle. And more importantly, they are the technological ground for the massive growth of speculative markets we call a€?financialization,a€? which is predicated (in its contemporary form) upon the exchange of digital information.
He should have referred instead to a€?insensible labor.a€? Information and cognition are not immaterial, but they are insensible. Each of these reproduced objects is then plated in mirrored nickel before being rearranged, in in a reproduction of their configuration, within a parallelepiped encased on all six sides in one-way mirrored glass and illuminated by overhead fluorescent light. His studio is something like the Platonic form of so-called a€?immaterial labora€?a€”designer furniture and designer devices, neatly arrayed with the precision of an architectural firm blessed with a particularly fastidious custodial staff.
This movement, this transformation, this process is what we are looking at, though we cannot see it. But we can also recognize, as Catherine Malabou argues in What Should We Do With Our Brain?, that there is a structural homology between post-Fordist management discourse emphasizing non-hierarchical networks, self-organization, flexibility, and innovation, and contemporary neurological theory, which views the brain as a decentralized network of neuronal assemblies and emphasizes neurological plasticity as the ground of cognitive flexibility and adaptation. In the discourse network of 1800, the book is the site of an encounter between reading and writing, wherein the romantic imagination produces a projection of the soul into what Novalis calls a€?a real, visible world,a€? written into and read off of printed signifiers, emerging from the text as synaesthetic phantasmagoria in which all the senses are drawn together by the hallucinatory experience of Literature.
Importantly, then, real subsumption requires and depends upon technological innovation: the capitalist process of production both needs and produces new machines because these increase productivity within a given period of time and thus compensate for limits on the length of the working day.
But by doing so, it also decreases the amount of capital which can be converted into surplus value.
The tech boom and its implosion are the logical and necessary outcome of real subsumption, pushing beyond its limits into the society of the Spectacle.
And the forms of affective labor which precisely are sensed are premised upon the indistinction of labor and leisure, the impossibility of distinguishing them under conditions of post-Fordist accumulation.
Star (Black) confronts us with an extra-terrestrial outside, encountered, vanished, recordeda€”at once absent and yet uncannily present as residue and reproduction. The concrete process of transforming materials through labor, aided by tools, is subsumed by the abstract process of valorization.
In the discourse network of 1900, gramophone, film, and typewriter effect an analytic separation of this sensory synthesis, constituting distinct technologies of recording and transmission for sound, the moving image, and the written word.
Thus, due to forces of competition and technological innovation driving increased productivity, the rate of surplus value extraction tends to decline. It is labor itself that becomes insensible under these conditions, dispersed into networks linking neurons and screens and indistinguishable from the most intimate gestures of our affective lives. These are images of the deep time of human and cosmological history, outside the limits of modernity, of capital and its enabling technologies of representation.
Such would be a historical materialist account of conceptual abstraction following from Sohn-Rethela€™s critical of idealist epistemology. What Kittler calls a€?media differentiationa€? carves up the Romantic imagination, sutured to the book, and parcels out its capacities among discrete technologies addressed to a segmented perceiver: an ear, an eye, a minda€”a modernist collage of the formerly integral subject.
Thus, it is only possible to extend the working day so much, or to reduce wages to so little, because the reproduction of capital depends upon the reproduction of labor. What the installation asks us to think, however, is the manner in which it is these technologies of representation which record this outside, which draw our attention to it and make it manifest. I know that your love will last for all time, that your faithfulness is as permanent as the sky. The precise transformations of materials it enablesa€”its retentional exactitudea€”precisely negate all transformation. Simply put, the way we thinka€”the form of thinkinga€”is dialectically intertwined with the structure and the historical movement of capitalist accumulation.
Like Malicka€™s The Tree of Life, Baiera€™s meteorite indexes a cosmological time and an inhuman history which never was sensed, which was prior to sensationa€”though, like Malicka€™s film, Baier makes this history manifest through the most sophisticated technological means of representation. 15: But you, O Lord, are a merciful and loving God, always patient, always kind and faithful.
The labor of the artist is the transformation of money, through materials, into its own image. Baiera€™s Canvas, a meticulous photographic recording of the bare stone wall beside the first recorded images, situates this indexical effort within the whole history of representationa€”again, carrying us outside the modern technics of mimetic exactitude which make the digital rendering of this stone wall possible in the first place.


But this is also to transform them into an art object: neither tool nor raw material, neither instrument nor that to which it is applied.
Rather, a worked form, presented, apparently useless and withdrawn from exchangea€”though of course it has its uses and cannot help but find its way back to market. 8: But God has shown us how much he loves us a€“ it was while we were still sinners that Christ died for us!Hebrews 13, vs.
I would come home from work and plop myself in the chair for A? hour or so, wash up, change my clothes and eat dinner. I can count on my one hand the number of times I played ball with my boy or took my daughter shopping.
I feel sorry for my children for not being there for them and sorry for my wife because she raised the kids pretty much on her own and she did a great job of it. I am sorry for myself also because the moments that I missed with my children can never be recovered. I thought I was doing my best by beingA a goodA provider but in my older wisdom I know that being a Dad was the most important thing they needed. He created us, molded us, watches over our lives, provides for us, and when we die He brings us into His kingdom. It was customary at that time for Rabbis (Jesus was onea€”it meant teacher) when they were among a crowd to say the first verse of a Psalm.
What He most likely was doing was wanting the rest of the people, and us, to say the rest of the Psalm.
Kendall===============================================================================Pastor Pop-Pop June 12, 2010. Lost loves, friends, jobs, disagreements with others, death of relatives, and depression are just some of the reasons we lose pride and hope in one self.
We could go on with this forever so today I am just addressing those qualities in single people. With single people, it could just be the problem with finding the right a€?someonea€? to love. The delay or loss of a past love (among other things) could send someone spiraling downward into a loss of respect for themselves.
Nationally, there are 85.6 unmarried men for every 100 unmarried women and the birthrate is approximately 53% women over men.
They have the a€?TV-ADa€? looks, drugs, drinking, sex, and instant communication (cell and text). Some people give up on themselves and become self destructive with over eating and drinking or hibernation.
From a mana€™s perspective, if a man is looking for a quick date, sex, or just a temporary girlfriend he will frequent a bar. If a man is looking for a long term loving relationship or wife, he will look around church, a library (or book store), coffee bars, or social groups. Dona€™t settle on things that go against you conscience whether it is with yourself or a mate. People with multiple divorces fail in relationships, drinkers are good drinkers, abusers (physical or mentally) are just abusers and players, and cheaters are cheaters. People rarely change and never enter a relationship with the thought that you can later on change that person to your expectations. If a person you care for ever poses this statement ----- A a€? If you want me (or love me) you need to do a€?this or thata€™.a€? ----- then walk away and dona€™t look back. The following religions or faiths consider Jesus as an enlightened spiritual teacher: Jehovaha€™s Witnesses, Mormonism, Unification Church , Christian Science, A? of all Wicca, New Age, Nation of Islam, Bahaa€™i World Faith, Hare Krishna, Hinduism, some of Judaism, and Islam. It is funny that all these listed above recognize him as a great spiritual teacher but do not follow His teachings. The other half of Wicca, Transcendental Meditation, Scientology, and Buddhists either do not mention Him or He is not important to their way of thinking.
Genesis Chapter #1 in part of verse 2 says, a€?and the Spirit of God was moving over the watera€?.
He won trophies for the best in class in New York State for horseshoes and archery (before compound bows) for several years running. He hunted and fished and always, it seemed, brought back his limit no matter what game, fish, or bird was in season. He joined the Navy Sea Bees in WW2 and ended up getting drafted in the Marine Corps on an Island in the Pacific during the conflict.
The only way there is through His Son Jesus so I accept Him as my Lord and Savior and try my best to follow His ways. A ====================================================== ==============================================Note: If you have not seen the movie "Left Behind" with Kirk Cameron, now would be the time. Well to begin with; this promise from God is only for believers and followers of Jesus Christ. Paul was talking about believers and inserted the condition of a€?for those who love Goda€?.
You see, when you accept Christ as your Lord and Savior and ask for forgiveness and confess to Him your sins --------- you are washed clean with the blood of Christ.
However, sometimes you carry the baggage of the memories of those sins in your mind and heart. This verse in Romans assures you that your guilt is unjustified because God will make it turn out in the end for good.
Jesus did not promise that this life would be easy but that He would walk through those troubled times with you. Although it was a good one, it caused me much stress and sometimes aspects of it violated my conscience.
I do believe that God is making this bad thing turn out to be good and I think He has a better job for me in the near future.
If you believe in God and love Him and believe in His promise, these too will turn out for the better. And leta€™s not forget that even though what his brothers did was a€?wronga€?, God made it into good when Joseph forgave them and helped them. His promise does not make wrong right but makes it turn out into something good for his glory, for us believers. We know that Jesus will walk with us through the valley but God will get us to the mountain top when we get through it.
I am sure there are many stories out there of how this verse helped many people weather their storms. Kendall============================================================Pastor Pop-Pop July 31, 2010.
Do not make for yourselves images of anything in heaven or on earth or in the water under the earth. Do not bow down to any idol or worship it, because I am the Lord your God and I tolerate no rivals. I bring punishment on those who hate me and on their descendants down to the third and fourth generation.
It tells us His personality, words, likes, dislikes, rules, commands, pleasures, and all the things he has done. So any god or image of him that does not conform to or match the one described in the Bible (the word of God) is not the God of Israel that we are to worship. Let us be clear that making images of anything is not a violation of the commandment but actually worshiping it as a god.
Some churches within the body of Christ have pictures or statues of saints or even Jesusa€™ mother.
That is not a violation unless the statue (or the person) a€?itselfa€? is being worshiped as a god or the statue is believed to have some sort of power within itself.
Wearing a Jewish star or a cross is also not a violation unless the emblem itself is worshiped.
If they are decorations that is OK but if you actually place or believe some hope or faith of luck in them, it is a violation of the commandment. People now seem to create their own god to worship in a€?their own minda€? and not within the scope of the Word of God (the Bible).
The one I hear the most is, a€?I am a good person so that is all that is needed to go to Heaven and be saved.a€? That is not what the Bible tells us. Matthew 7:21 (ESV) says, a€?Not everyone who says to me a€?Lord Lord,a€™ will enter the kingdom of heaven, but the one who does the will of my Father in heaven.a€? What is the will of the Father? People go around saying god is this or god is that or that is a€?not what I believe ina€™ but if their beliefs are not in line with the Bible, they are in violation of the first commandment.
God is OK with working on a Sunday (or having your place of business open), God is OK with Homosexual and Gay behavior, I dona€™t have to go to church and worship Him, I dona€™t have to give, I dona€™t have to forgive everyone, it is OK to kill unborn babies, He is OK with pagan rituals, I can be rude to people, God did not make the earth a€“ and on and on and on.
The pastor said that this church was saying the Holy Spirit told them this was OK but another church said that the Holy Spirit was against this and yet another one had a different view point from the Holy Spirit.
We all violate them in some way or another but that is why Jesus died on the cross to wash us clean in His blood and absolve us of our faults. He scribed it on stone tablets and gave them to Moses on the mountain top to give to His people.
That is the translation that she likes to use.===============================================================Thou shall have no other gods before me. You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below.
You shall not bow down to them or worship them; for I, the Lord your God, am a jealous Goda€¦a€¦a€¦a€¦a€¦a€¦a€¦a€¦. Leta€™s take one at a time and discuss:We discussed this command last sermon (review if you want to).
Have you ever created another God in your mind or worshiped another god of a different religion or faith?
Jesus said that if you even lust in your heart (or mind) for another that you violate this commandment.
Covet is defined in the NIV dictionary as: To want for yourself something that belongs to another person. Whether you take it or not, take it and not return it, or just desire it ---- you have violated this commandment.
If you believe in Jesus and accept Him as your Lord and Savior, you are forgiven of your sins and you are washed in His blood clean and white as snow. A Timothy McVey the mastermind on the Oklahoma bombing defied God and declared that he alone was the a€?master of his destinya€?. A ==============================================================================Pastor Pop-Pop August 24, 2010. Having a good relationship with your spouse, family, friends, or co-workers is usually based on a good two way conversational attitude. To render Him praise and glory through prayer, actions, good deeds, following His laws and commandments, and accepting Jesus as our Lord and Savior.
He knows what we need before we ask but He likes to hear it from us also with some praise and worship attached.
Your Mom knows you need food and gives you healthy meals but approaching her and asking for a snack also tells her you would like some cheese doodles too. Prayers can be from a book, made up by you, from the Bible, or just general conversation between you and God.
They can be on your knees by your bed, in Church, or just during every day activities or work. I try to concentrate not on an earthly or worldly fixture or thing but temporarily close my eyes (not while driving) or look up when I talk to Him. I find one (or a paragraph or verse) that I derive comfort from and say it as a special prayer to the Lord. What can flesh do to me?Psalm 121(NLT): I look up to the mountains-does my help come from there? Go to a good book store and page through some and see which ones are comfortable for you personally. They are good Bibles but one is paraphrased and one is in a so called modern language that, for me, does not read real well. I highly recommend The New Living Translation (NLT), The New Century Version (NCV), or the New American Bible (NAB). The first two are used a lot with Contemporary Christian Churches and the third contains extra books as it was designed to meet the needs of Catholic Christians.



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