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19 april, 2012 (0128US)  
Movement and logos


HeracleitusThe faith that The Revelation of Arès wakens is based on two facts.
A fact established: Evil (23/10, 39/3) or the beast (2214), an offspring of humanity (seen as global under the name of Adam, 2/1-5), meets with less and less barriers and even ends up regarded as a norm with its normativers (princes of religion, of politics, of economics, 2/9-17, 4/9, etc., white king and black king, xxxvi/14, etc.),
A fact to establish: Good, an offspring of God, which humanity will recover through a single action: penitence. In other words, humanity cannot elude the sin of sins (38/2), which is the definitive decline to the animality before Adam (vii/1), but through penitence, which can lead it back to the Day (XX/xx) when the garden of Eden will blossom again and even death will be conquered.

The Revelation of Arès, just as the whole Scripture, if it is correctly read, goes against the mentality rationalistic, political, and even religious because religion, whatever, is fixed in dogmas, but the enormous strength of The Revelation of Arès is that it has a lot to do with philosophy, which is continuous research, that is, a movement not only of the mind but also of life. I have never ceased to lay stress on the existentialism of The Revelation of Arès. But an existentialism for what kind of existence? For that the apotheosis of which will be the Day, certainly very remote, but which from today onwards builds up, develops a movement towards that Day, therefore, but a movement that has an immediate result: Salvation.
The fact established: Evil, our human invention, will ruin the world through stagnation and fixedness.
The fact to be established: Good, is mobility, change or movement to escape Evil; a movement of penitence that,as it is, can yield salvation by itself.


Justin The movement has to start. We have to make our way or path from the established fact to the fact to establish, from the human to his or her Creator's image and likeness (Genesis 1/26-27).
The driving force of the movement from Evil to Good is penitence, but the link from the former to the latter can be called Logos.
Heracleitus, who lived twenty-six centuries ago, is taken for an atheist, while he was simply not religious just as we Pilgrims of Arès are not religious. He saw the Creator just as the Book shows him: I still run and I make a thousand new suns (Rev of Arès xxii/12), always on the move. Heracleitus used the Greek word logos —untranslatable, because it has three meanings: "word", "speech" and "reason"— to write without punctuation this: "The logos \ what is always \ men are unable to understand it." To Heracleitus the world had to be permanently on the move, in a continuous state of flood or constant evolving, and we are today aware that this movement is what The Revelation of Arès wants to give man in order to unstick him from the religious, political, social fixednesses and their dogmas and through penitence give him a boost to another life, a creative life without which he can't find the initial Eden.
It is in the triple meaning of logos : "word", "speech" and "reason", that we have to read the famous prologueof John, whose gospel is not a Word of God (Rev of Arès 16/12), but is already a philosophical development: " In the beginning was the Logos, and the Logos was with God, and the Logos was God."
The substantial Word of God was conceived as his Reason that created the world and marked the human thought.

Even in the 2d century the Christian writers who were called apologists, because they did their best to present the greco-roman minds with the Christian faith in a way they could agree with, used the word Logos to have the pagans understand that they had had a part of the Logos, which had been expressed by their great philosophers, but that Jesus gave them the missing part. Notably Justin, a Christian philosopher and martyr, wrote: "The ones who before Jesus' days lived a Life that came with reason (logos) are already Christians, even though they were taken for atheists, like Socrates, Heracleitus and others." May I digress for a moment to remind that Justin died flogged dead by the pagans while saying to them that violence wrecked the very raison d'être of their faith, because real faith can only be a search for the Truth (28/7) regarded as the way to Salvation, while untruth: religion, politics, law, can only exist through violence.

This is why the penitence, that The Revelation of Arès is about, is no remorse, no atonement or return to oneself, but on the contrary is a movement forward in joy and celebration (Rev of Arès 30/11) to restore love, forgiveness, peace, spiritual intelligence and freedom, which are dynamics, but never fixed or backward. states
This is why penitence is the fruit of the Logos, the fruit of Reason against sin which is nothing but the dark about Reason.
An important development is to be realized between what the earliest Christian antiquity monks used to call philosophia and what The Revelation of Arès, although it does not use the word, inspires its reader as a philosophy.
"I die every day," the earliest Christians used to think and nowadays we think, "I live every day again." Ever since Plato's days it has been a matter of going beyond practical life and find spiritual life, but only Christianity has been able, in the beginning, to make popular masses take up this way of living. Which explains why Nietzsche said, "Christianity is just a Platonism for popular masses." ("Beyond good and evil"). In other words, The Revelation of Arès adds the ideal of our association with the Creator through penitence to the sudden emergence of spiritual life in Jesus' preaching.
Life of faith is life of the soul, made by penitence and immortal.
We do not have to withdraw from earthly life, but we have to combine the soul with the flesh and mind with the Logos as a link between them to make them an intelligible transcendent reality.

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