Miscellaneous Illuminations
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频道帖子
'It is no sign that affections are truly gracious affections, or that they are not, that they cause those who have them to be fluent, fervent, and abundant, in talking of the things of religion.
There are many persons, who, if they see this in others, are greatly prejudiced against them. Their being so full of talk, is with them a sufficient ground to condemn them, as Pharisees, and ostentatious hypocrites. On the other hand, there are many, who if they see this effect in any, are very ignorantly and imprudently forward, at once to determine that they are the true children of God, and are under the saving influences of his Spirit, and speak of it as a great evidence of a new creature; they say, "such a one's mouth is now opened: he used to be slow to speak; “but now he is full and free; he is free now to open his heart, and tell his experiences, and declare the praises of God; it comes from him, as free as water from a fountain; and the like. And especially are they captivated into a confident and undoubting persuasion, that they are savingly wrought upon, if they are not only free and abundant, but very affectionate and earnest in their talk.
But this is the fruit of but little judgment, a scanty and short experience; as events do abundantly show: and is a mistake persons often run into, through their trusting to their own wisdom and discerning, and making their own notions their rule, instead of the holy Scripture. Though the Scripture be full of rules, both how we should judge of our own state, and also how we should be conducted in our opinion of others; yet we have nowhere any rule, by which to judge ourselves or others to be in a good estate, from any such effect: for this is but the religion of the mouth and of the tongue, and what is in the Scripture represented by the leaves of a tree, which, though the tree ought not to be without them, yet are nowhere given as an evidence of the goodness of the tree.'
Excerpt From Part II in 'A Treatise Concerning Religious Affections' (1746) by Jonathan Edwards (1703-1758)
https://t.me/Miscellaneous_Illuminations/8065
| 2 | Vladimir Poutine s’adressant aux Allemands, en particulier à Friedrich Merz, qui a été choqué par les résultats obtenus par l’AfD : « Nous ne voulons pas vous attaquer ! Pourquoi le ferions-nous ? Cette époque est passée depuis longtemps ! Toute personne qui est dans son bon sens et sait raisonner comprend cela.
1) Vous avez déjà une dette nationale de 2,5 trillions d’euros, et aucun économiste sérieux ne sait comment vous comptez la rembourser. (Alice Weidel déclare son pays en faillite.) Et maintenant, vous voulez emprunter un trillion supplémentaire pour vous armer contre nous.
2) Votre pays est rempli de millions de migrants qui coûtent 50 milliards d’euros par an.
3) Une partie considérable de votre population est tellement perturbée qu’elle croit pouvoir influencer le climat en faisant du vélo et en mangeant des insectes.
4) Votre système éducatif a été exemplaire. Aujourd’hui, dans de nombreuses salles de classe, il n’y a pratiquement plus d’enseignement, car presque personne ne parle allemand.
5) Votre infrastructure est en ruines et vous ne parvenez pas à suivre le rythme des réparations.
6) Vos chemins de fer ont été une source de fierté pour le monde entier. Aujourd’hui, vos trains circulent comme en Inde.
7) Nous n’avons pas besoin de vos célèbres ingénieurs. Pendant les sanctions, nous avons appris que nous pouvions vivre sans eux. Mais, si nous en avions vraiment besoin, nous nous tournerions vers la Chine. Là-bas, ils ne sont pas seulement moins chers, mais
aussi meilleurs.
😍 Vous ne possédez ni matières premières ni sources d’énergie. Alors, pourquoi devrions-nous conquérir votre pays ? Pour résoudre des problèmes que nous n’aurions même pas autrement ? Soyons réalistes : même si vous nous appeliez,
vous vous rendiez et hissiez le drapeau blanc, nous n’irions pas ! » https://x.com/VerdadeseNadaMa/status/2097175505149522098 | 22 |
| 3 | Bailiwick News Archives
(Page last updated August 13, 2026)
Katherine Watt is a Catholic American writer, paralegal and vaccine abolitionist.
Bailiwick News Archives on WordPress contains collections of her written work: legal research and writing on American and international law governing communicable disease control, pandemic preparedness and response, chemical and biological warfare, and biological product and vaccine manufacturing and non-regulation, published at Bailiwick News on Substack from 2021 to 2025. (She closed the Substack site in December 2025.)
https://bailiwicknewsarchives.wordpress.com/?utm_source=substack&utm_medium=email | 18 |
| 4 | A_treatise_concerning_religious_affections_in_three_parts_by_Jonathan.epub | 20 |
| 5 | SERMON #4212 Temptation and Sin
A sermon on temptation from Ephesians 6:10-13 preached by Welsh minister Martyn Lloyd-Jones on June 4, 1961
https://www.mljtrust.org/sermon/temptation-and-sin/ | 22 |
| 6 | 'Hay una expresión exacta de Dios y la conocemos y es Jesús. De manera que si quieres saber lo que hay en el corazón de Dios, mira a Jesús. Y si quieres en un momento determinado saber cómo comportarte tal y como agradaría a Dios, mira a Jesús. Y si realmente quieres tener una idea de lo que es la expresión exacta, el carácter en griego de Dios, mira a Jesús. Y eso va a romper bastantes de los ídolos que a veces fabricamos en nuestro corazón. ¿Alguien se imagina a Jesús con una pistola al cinto? Yo no. Es más, Jesús dijo claramente en Juan 18:36 que si mi reino fuera de este mundo, mis seguidores combatirían. Pero es que reino es de este mundo, Pilato, no van a combatir. Queremos saber cómo es Dios. Miremos a Jesús.'
Citando un fragmento de este vídeo, aproximadamente a partir del minuto 9 'Antes de leer Hebreos, tienes que entender esto' (duration: just over 19 minutes)
https://www.youtube.com/watch?v=LrtYUOOw_fA | 21 |
| 7 | 'If it be so, that true religion lies much in the affections, hence we may infer, that such means are to be desired, as have much of a tendency to move the affections. Such books, and such a way of preaching the word, and administration of ordinances, and such a way of worshipping God in prayer, and singing praises, is much to be desired, as has a tendency deeply to affect the hearts of those who attend these means. Such a kind of means would formerly have been highly approved of, and applauded by the generality of the people of the land, as the most excellent and profitable, and having the greatest tendency to promote the ends of the means of grace. But the prevailing taste seems of late strangely to be altered: that pathetical manner of praying and preaching, which would formerly have been admired and extolled, and that for this reason, because it had such a tendency to move the affections, now, in great multitudes, immediately excites disgust, and moves no other affections, that those of displeasure and contempt.
Perhaps, formerly the generality (at least of the common people) were in the extreme, of looking too much to an affectionate address, in public performances: but now, a very great part of the people seem to have gone far into a contrary extreme. Indeed there may be such means, as may have a great tendency to stir up the passions of weak and ignorant persons, and yet have no great tendency to benefit their souls: for though they may have a tendency to excite affections, they may have little or none to excite gracious affections, or any affections tending to grace. But undoubtedly, if the things of religion, in the means used, are treated according to their nature, and exhibited truly, so as tends to convey just apprehensions, and a right judgment of them; the more they have a tendency to move the affections the better.'
Excerpt From Part I in 'A Treatise Concerning Religious Affections' (1746) by Jonathan Edwards (1703-1758)
First part of quote here: https://t.me/Miscellaneous_Illuminations/8058 | 27 |
| 8 | 1 Samuel, chapter 1 ... https://www.kingjamesbibleonline.org/1-Samuel-Chapter-1/ | 25 |
| 9 | 'This manner of slighting all religious affections, is the way exceedingly to harden the hearts of men, and to encourage them in their stupidity and senselessness, and to keep them in a state of spiritual death as long as they live, and bring them at last to death eternal. The prevailing prejudice against religious affections at this day, in the land, is apparently of awful effect to harden the hearts of sinners, and damp the graces of many of the saints, and stun the life and power of religion, and preclude the effect of ordinances, and hold us down in a state of dullness and apathy, and undoubtedly causes many persons greatly to offend God, in entertaining mean and low thoughts of the extraordinary work he has lately wrought in this land.
And for persons to despise and cry down all religious affections, is the way to shut all religion out of their own hearts, and to make thorough work in ruining their souls.
They who condemn high affections in others, are certainly not likely to have high affections themselves. And let it be considered, that they who have but little religious affection, have certainly but little religion. And they who condemn others for their religious affections, and have none themselves, have no religion.
There are false affections, and there are true. A man's having much affection, does not prove that he has any true religion: but if he has no affection it proves that he has no true religion. The right way, is not to reject all affections, nor to approve all; but to distinguish between affections, approving some, and rejecting others; separating between the wheat and the chaff, the gold and the dross, the precious and the vile.'
Continued excerpt from Part I in 'A Treatise Concerning Religious Affections' (1746) by Jonathan Edwards (1703-1758)
First part of quote here https://t.me/Miscellaneous_Illuminations/8058 | 24 |
| 10 | 'But now, when the ill consequences of these false affections appear, and it is become very apparent, that some of those emotions which made a glaring show, and were by many greatly admired, were in reality nothing; the devil sees it to be for his interest to go another way to work, and to endeavor to his utmost to propagate and establish a persuasion, that all affections and sensible emotions of the mind, in things of religion, are nothing at all to be regarded, but are rather to be avoided, and carefully guarded against, as things of a pernicious tendency. This he knows is the way to bring all religion to a mere lifeless formality, and effectually shut out the power of godliness, and everything which is spiritual, and to have all true Christianity turned out of doors. For although to true religion there must indeed be something else besides affection; yet true religion consists so much in the affections, that there can be no true religion without them. He who has no religious affection, is in a state of spiritual death, and is wholly destitute of the powerful, quickening, saving influences of the Spirit of God upon his heart. As there is no true religion where there is nothing else but affection, so there is no true religion where there is no religious affection. As on the one hand, there must be light in the understanding, as well as an affected fervent heart; where there is heat without light, there can be nothing divine or heavenly in that heart; so on the other hand, where there is a kind of light without heat, a head stored with notions and speculations, with a cold and unaffected heart, there can be nothing divine in that light, that knowledge is no true spiritual knowledge of divine things. If the great things of religion are rightly understood, they will affect the heart. The reason why men are not affected by such infinitely great, important, glorious, and wonderful things, as they often hear and read of, in the word of God, is undoubtedly because they are blind; if they were not so, it would be impossible, and utterly inconsistent with human nature, that their hearts should be otherwise than strongly impressed, and greatly moved by such things.'
Continued quote from Part I in 'A Treatise Concerning Religious Affections' (1746) by Jonathan Edwards (1703-1758)
First part of excerpt here https://t.me/Miscellaneous_Illuminations/8058 | 19 |
| 11 | 'We may hence learn how great their error is, who are for discarding all religious affections, as having nothing solid or substantial in them.
There seems to be too much of a disposition this way, prevailing in this land at this time. Because many who, in the late extraordinary season, appeared to have great religious affections, did not manifest a right temper of mind, and run into many errors, in the time of their affections, and the heat of their zeal; and because the high affections of many seem to be so soon come to nothing, and some who seemed to be mightily raised and swallowed up with joy and zeal, for a while, seem to have returned like the dog to his vomit; hence religious affections in general are grown out of credit with great numbers, as though true religion did not at all consist in them. Thus we easily and naturally run from one extreme to another. A little while ago we were in the other extreme; there was a prevalent disposition to look upon all high religious affections as eminent exercises of true grace, without much inquiring into the nature and source of those affections, and the manner in which they arose: if persons did but appear to be indeed very much moved and raised, so as to be full of religious talk, and express themselves with great warmth and earnestness, and to be filled, or to be very full, as the phrases were; it was too much the manner, without further examination, to conclude such persons were full of the Spirit of God, and had eminent experience of his gracious influences. This was the extreme which was prevailing three or four years ago. But of late, instead of esteeming and admiring all religious affections without distinction, it is a thing much more prevalent, to reject and discard all without distinction. Herein appears the subtlety of Satan. While he saw that affections were much in vogue, knowing the greater part of the land were not versed in such things, and had not had much experience of great religious affections to enable them to judge well of them, and distinguish between true and false: then he knew he could best play his game, by sowing tares amongst the wheat, and mingling false affections with the works of God's Spirit: he knew this to be a likely way to delude and eternally ruin many souls, and greatly to wound religion in the saints, and entangle them in a dreadful wilderness, and by and by, to bring all religion into disrepute.'
Excerpt From Part I in 'A Treatise Concerning Religious Affections' (1746) by Jonathan Edwards (1703-1758) | 22 |
| 12 | 'I am far from supposing that all affections do show a tender heart: hatred, anger, vainglory, and other selfish and self-exalting affections, may greatly prevail in the hardest heart. But yet it is evident, that hardness of heart and tenderness of heart, are expressions that relate to the affection of the heart, and denote the heart's being susceptible of, or shut up against certain affections; of which I shall have occasion to speak more afterwards.'
Excerpt from Part I in 'A Treatise Concerning Religious Affections' (1746) by Jonathan Edwards (1703-1758) | 39 |
| 13 | 'Of course, if instead of carrying out that work – which I recognise is meticulous, laborious, and so on – you simply copy what others have said, those who are continuing to work on the assumption that there is a documentary hypothesis, then, of course, this is absolutely regrettable.
In this very course [a programme of Biblical study designed and taught by Vidal], I was citing the case of an Old Testament scholar who recounted that he’d bumped into a colleague of his at university and the colleague had said to him, "Well, why don’t you believe in the documentary hypothesis?" And so he explained to his colleague why not. When he had finished, his colleague replied: “Well, actually, you’re right, actually, you’re right, it doesn’t hold water.” And so he said to his colleague, "Well, in other words, you’re not going to teach it any more." His colleague replied "No, I’m going to carry on teaching it because I’ve already prepared the lecture notes; it’s what I’ve been teaching for years. Think about it," he continued, “I would have to start studying all over again, defend the opposing position, and so on and so forth."
Well, this shows a lack of intellectual honesty. I won’t even mention spiritual honesty – truly staggering intellectual dishonesty.'
The comment from César Vidal in the interview at around 1:01:09, in English translation https://t.me/Miscellaneous_Illuminations/8053 | 40 |
| 14 | ''Claro, si en lugar de realizar ese trabajo que yo reconozco que es un trabajo prolijo, laborioso, etcétera, tú te dedicas a copiar lo que han dicho otros que ya parten de la base de que hay una hipótesis documentaria, pues claro, esto es absolutamente lamentable.
Yo citaba precisamente en este curso citaba el caso de un erudito de Antiguo Testamento que contaba que había coincidido con un colega suyo en la universidad y el colega le había dicho, "Bueno, ¿y usted por qué no cree en la hipótesis documentaria?" Y entonces yo le expliqué por qué no. "Si cuando acabe me dice, dice, pues la verdad es que tiene usted razón, dice, la verdad es que tiene usted razón, no, no se sostiene." Dice, y entonces yo le dije, bueno, o sea, usted no la va a enseñar más. Y dice, no, yo la voy a seguir enseñando porque ya tengo hechos los apuntes de clase, lo que llevo enseñando desde hace años. Usted imagínese que ahora me tengo que poner a estudiar otra vez, defender la posición contraria, etcétera, etcétera.
Bueno, esto es de una falta de honradez intelectual. Ya no voy a decir espiritual, eh, de honradez intelectual verdaderamente pasmosa.'
El comentario de César Vidal en la entrevista, aproximadamente en el minuto 1:01:09
https://t.me/Miscellaneous_Illuminations/8053 | 25 |
| 15 | Part 5 of The Weaponisation of Law
This article completes the structural critique of our constitutional system by exposing the mechanisms of impunity that prevent accountability, neutralise challenge, and make coercive outcomes irreversible
This piece also discusses how modern governance now operates within a wider network of corporate, financial, and transnational actors. Executive dominance in our system is real, but it is also instrumental - the channel through which these actors shape law, policy, and surveillance systems that reach deep into our private lives
I also show that our current constitutional architecture is not designed to restrain power. With this the question becomes unavoidable: what can? Part 6 addresses this and turns toward natural law, moral universality, and the foundations of genuine self‑governance
https://clarewillsharrison.substack.com/p/the-weaponisation-of-law-the-architecture | 22 |
| 16 | Quoting from about 38 minutes into the interview:
'Y entonces es para decir, pero bueno, ¿quién les ha nombrado ustedes nuestros guardianes? Es decir, yo no tengo ningún interés en que el Papa Francisco o la familia Rothschild se dedique a guardarme. Vamos, todo lo contrario. Preferiría que estén lo más lejos posibles. ¿Quién ha decidido que esa gente que incluye a los a la Organización Sindical Mundial, a el crédito de las tarjetas de crédito, a la Big Pharma, a la Bigtech, al Vaticano, a los Rothschild? ¿Quién ha decidido que esa gente va a guardarnos? O sea, en todo caso habría que guardarnos de ellos, no que ellos nos guarden a nosotros.'
El vídeo se publicó el 26 de octubre de 2008, pero parece que la entrevista probablemente tuvo lugar hace unos años. https://www.youtube.com/watch?v=WbOH_0IuuZc | 28 |
| 17 | 'En Samuel [1] capítulo 8 aparece un episodio tremendo y es que de pronto los israelitas, viéndose derrotados una y otra vez por sus enemigos, en vez de reflexionar en que cuando son derrotados es porque Dios los está castigando por su infidelidad al pacto, llegan a la conclusión de que no tiene nada que ver con su culpa, ni tiene nada que ver con su infidelidad al pacto. Cuando tienen derrotas, lo que pasa es que no tienen una estructura política como el resto de las naciones.'
Cita de la presentación: https:// www.youtube.com/watch?v=EGfBULMeNDY | 45 |
| 18 | In English.
https://brownstone.org/articles/you-didnt-get-sick-you-got-enrolled/ | 48 |
| 19 |  〈 1/2 〉“No te enfermaste. Te suscribiste” por Joshua Stylman vía Brown Stone Institute
Pastillas para despertarse, pastillas para dormir
Pastillas, pastillas, pastillas todos los días de la semana
Pastillas para caminar, pastillas para pensar
Pastillas, pastillas, pastillas para la familia
– St. Vincent
¿Se está volviendo loco el mundo, o es que todos están bajo los efectos de alguna sustancia? Miro a mi alrededor y, sinceramente, ya no sé qué pensar.
Tu hijo no puede quedarse quieto, así que el doctor le receta algo antes de preguntarle qué come o cuántas horas pasa mirando una pantalla. Él no está mal. Es un niño de siete años.
Tu amigo no puede tener una erección, así que recurre a la pastilla azul en lugar de dejar la cerveza y las papas fritas. Tu cuñada quiere tener el cuerpo de una influencer, así que se inyecta para llegar a una versión más delgada de lo que es estar enferma. Una enfermedad diferente, encubierta como disciplina.
¿No puedes dormir? Ambien. ¿Estás ansioso? Xanax. ¿Llevas más de una semana triste? Un antidepresivo. Es fácil: una consulta de quince minutos y ya tienes la receta en la mano antes de que termines de explicar qué te pasa.
Y los comerciales. Veinte segundos de una pareja tomándose de la mano en un campo, seguidos de cuarenta segundos de una voz que enumera las formas en que el medicamento podría hacerles daño o matarlos. Accidente cerebrovascular. Pensamientos suicidas. Muerte súbita. Consulte a su médico. Y la gente lo hace.
Tenía veintinueve años cuando visité a mi médico de cabecera en el Upper East Side de Manhattan. Era uno de esos doctores de renombre con una lista de espera de un mes. Fui a un chequeo de rutina y a hacerme unos análisis de sangre. Me dijo que mi colesterol estaba “en el límite alto”. Esto fue años antes de que me enterara de que la mayor parte del discurso sobre el colesterol es una campaña de mercadotecnia farmacéutica disfrazada de bata de laboratorio. En ese momento, simplemente confié en él.
Me dijo: “Toma esta pastilla”.
Le pregunté por cuánto tiempo.
Me respondió: “El resto de tu vida. Dados tus antecedentes familiares, no podemos correr ningún riesgo”
Mi papá había empezado a fumar a los treinta y tantos años para lidiar con el estrés de una afección preexistente. Cuatro paquetes de Marlboro al día. Después de muchos ataques cardíacos, falleció en uno. Esos eran los antecedentes familiares a los que se refería mi doctor.
Le pregunté el nombre del medicamento. Me dijo que era Lipitor. Entonces bajé la vista hacia su talonario de recetas. Decía Lipitor. Miré el bolígrafo que tenía en la mano. También decía Lipitor.
Salí lentamente de la sala caminando de espaldas y nunca más lo volví a ver. De hecho, prácticamente dejé de ir al médico después de eso. No por una cuestión de principios (al menos no todavía). Solo por la sensación de que algo en esa sala no había estado de mi lado.
Las generalizaciones pueden ser difíciles. Por si sirve de algo, conozco a algunos médicos excelentes en quienes se puede confiar plenamente. Y, por supuesto, mucha gente acude al consultorio de un médico porque realmente está enferma y el medicamento indicado podría ayudarla.
Me refiero al resto. Alguien entra cansado. O un poco distraído. Un poco triste en febrero. Un niño que no está quieto o una esposa que está más callada de lo que solía estar. No hay ninguna enfermedad, hay una vida. Y el sistema que antes ayudaba a distinguir la diferencia ahora convierte la vida en una suscripción.
Además, la situación sigue. Los ISRS te dejan sin energía, así que te recetan un estimulante para despertarte. El estimulante te altera los nervios, así que te recetan un benzodiacepínico para calmarte. El benzodiacepínico te arruina el sueño, así que te recetan Ambien. Cada nueva receta trata el efecto secundario de la anterior. En algún momento, dejas de ser el paciente y te conviertes en el efecto secundario.
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| 20 | ‘Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD?
Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward.
Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity;
And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday:
And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.
If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:
Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it.’
Isaiah chapter 58, verses 5-14. https://www.kingjamesbible.me/Isaiah-Chapter-58/
Priceless treasures, the wisdom and grace of God as spoken through the prophet Isaiah.
Clicking on any verse in the link brings up options to read insightful commentaries on the each chosen verse. | 32 |
