English Comments #218US
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April 28, 2020 (218US) 

The Revelation of Arès's hero (xxxv/4-12) is not the chance or sporadic savior in lores or history. Aresian héroism is not the unlikelihood of some feat, but the invisible, unbroken, humble penitence. An Aresian hero's strength lies in  permanency, which is the anteroom for Eternity.
A common penitent is inconstant and variable, which considering the considerable effort petinence requires breaks neither the soul he or she has made for himself or herself nor his or her involvement in the world's change (Rev of Arès 28/7), because he or she steadily rallies.
As for him or her a hero is an absolute penitent
, not a perfect human unlikely to come into existence as he or she is a sinner, but someone that never stops being a penitent and harvester, someone endlessly and unfailingly bracing himself or herself to go on as endless Life (24/3-5) goes on. The hero's penitence goes on in the conscious human incapability of conceiving of the idea of the infinite. A hero comes into his or her own in that antinomy.
The fact remains that according to The Revelation of Arès the hero is a nonstop penitent and harvester who is moderate, patient and intelligent, who never seeks to shine, but who seeks to last from generation to generation (24/2) so as to win the battle of Good for evermore, because time vanishes in a well-made soul.



The classic hero is extolled and given a mythical status.
The Aresian hero is just a kind of virtuous Ruth who gleans to
gather a small remnant on the Field of Boaz Life, and who will
humbly end up saving the world, but not just a situation.

The Aresian hero is neither Samson or Judith of the Bible, nor Siegfried of the poetic Edda or Dankwart of the Nibelungen, nor Jules Vallès, a heroic newsman of the Commune (1871). Their gallantries were bright but the splash they made was short, because none of them saved mankind from Evil forever. Samson put a thousand Philistines to flight with the jawbone of an ass; later on, after his eyes had been gouged out, he rocked the pillars of Dagon's temple which collapsed and killed his enemies, but the Hebrews' miseries did not stop then. Judith beheaded general Holofernes and rescued Bethulia from the Baby­lonian attack, but the Jews' miseries did not stop then. Dankwart, a knight of upper strength, killed Galpfrat, Siegfried killed dragon Fafnir and Jules Vallès, a glorious communard, challenged the power who condemned hom to death in abstentia, so the miseries of the poeple he had stood up for would keep on. History is full of heroes, who have never given definitive Good on earth.

The Aresian hero ranks among a lineage still at a very early stage, but bound to be very long, of penitent generations modest and even frail looking, but having a vulcanean strength of faith deep down. The hero is powered by the elusive Powerful Will (Rev of Arès 12/4) of Life (24/3-5) that — the Core of Cores (xxxiv/6) of The Revelation of Arès — has set about recreating the very small nucleus of the Universe, which Earth is, regardless of the required time. The Design is simple, gigantic notwithstanding: Making for definitive Good in mankind by love after millenia of evil.
In this context, unlike the traditional hero the Aresian hero has to avoid putting himself or herself at risk, stay cautious (35/10), because the hero does not stand out and shine just a moment, but he or she has to linger on and on ceaselessly. The spiritual revival will not begin like a heroic tragedy: No cross, no arena, no martyrdom. The Aresian hero is not a victim, he or she is a creator. No foundation myth, but a sweet common story like that of Ruth. Our mission is not an epic, but a slow intelligent base building work, because it is impossible to make the world aware of its real self by making splashes; this is only possible through a slow work of persuasion. par une lente œuvre de persuasion. A penitent and harvester is made of the very flesh of the people he or she addresses, he or she is their double; as he or she is as frail as his or her doubles, he or she is cautious in rising above the everyday dullness and disappointment.
The beginning of the world's change (Rev of Arès 28/7) is going to be as slow and unobtrusive as the beginning of every life. No brass band ever parades on the path of love, forgiveness, peace, intelligence free from prejudices. Certainly in some uncommon circonstances, some day, a penitent harvester may have to shout the Fire of his or her faith at a fatal time, "I would rather die than live kneeling under Evil," but offering his or her life in sacrifice should never be courted, because the Father needs men to save other men and each hero has to a spare his or her life to the largest extent possible. To give ones's life so that our humane brothers may not die anymore and be happy requires the moderation recommanded by The Revelation of Arès (7/6-7). Love without great organs or fanfare always takes priority over all means.

"Had God ever existed, why might he put up with the sufferings of the innocent?" Ivan Karamazov shouts (Dostoïevski "The Brothers Karamazov"). People hear that sensible shout from atheists, because religion has let people believe that God listens to the world and can be called for help, while he never answers that call. Just read The Revelation of Arès carefully, you get aware that God is not deaf to whatever His Children (Rév of Arès 13/8) say, but He let them freely decide on their own lives and race. Man is free (10/10); the whole problem of humanity revolves around this reality. Divine Justice exists, but It does not occur in the world, because man cannot ask for It to God God, if he does not ask for It to Man God concurrently. Man has forgotten that he is the cocreator of the world, the Maker's image and likeness (Genesis 1/26-27). In short, man is God, but is not God without God. Adam (2/1-5, vii/1-6) has broken the One, Life; he has isolated himself on his small planet. He will become God again, but only with God; he has to resign himself to leave his proud independence, his "triumphant" selfsatisfaction. This is why our heroism is humble preeminently. The hero has understood that he is just a God skirted round, rejected like the Father, but he is a heartbeat as hard as Life's (24/3-5), and he free from noise can make Good reappear, because in immemorial times God free from noise was able to make the Creation appear. While a historical hero is a kind of sportsman with extraordinary feats people sing of, the Aresian hero is a real God restored on earth.

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