My previous book, 225, portrays a not too distant future where the Progressive revolution has run its course, folding all public institutions into itself and coalescing into a totalitarian nanny state. We follow the adventures of a high school student tasked with writing a college entrance paper on “The Evolution of Culture.” Paul decides to compare his current culture, One World, with the one that came before, the Judeo-Christian, in an effort to illustrate, what he believes is, the inevitable progression of civilizations from lower to higher, from the vulgar to the increasingly enlightened. It seems a straightforward proposition.
But he discovers that the historical record is much more nuanced than the hostile narratives he has been fed about the bloody and prejudicial Crusades, the witch holocaust and the persecution of Galileo.
And other questions arise, challenging his faith in the coherency of One World’s scientistic worldview: How can reasoning occur in a society where materialism is the accepted basis of reality for, if our thoughts are mere products of random chemical reactions in our brains—if we are biological robots—then doesn’t this lead to a wholly deterministic environment where reasoning is impossible? If there is no transcendent authority—no God to set the rules—then do our moral judgements have any legitimacy? How can we prove our core belief—that true knowledge is only obtained through science and reason—without appealing to the efficacy of the very things—science and reason—we are trying to validate?
In Necropolis we step back to the present time, where an inchoate One World is emerging. A native Indian and the President of the United States are the antagonists, representing the two worldviews, Judeo-Christian and Progressive. The President sees himself as a messiah of Progress, sent to align the people with the irresistible intent of History, but Methuselah challenges with the alternative narrative, the Gospel, God’s work in history.
While 225 offers an apologetic for historic Christendom and exposes the unacknowledged metaphysical assumptions of the Religion of Progress, Necropolis examines the prospectus of Progressivism—abortion, euthanasia, anti-Christian, anti-family, licentious—and burrows down to reveal the underlying hopes and dreams of its adherents. What drives the President to seek to establish the Progressive god-state? Why are Progressives so devoted to the Culture of Death? Why are they so consumed with matters of sexuality? Why do they despise Christians?
At one point Necropolis revisits the 1969 Stonewall riots in Greenwich Village, for they sit on the cusp of America the Christian society and America the Progressive. It’s where the gay population gave up its attempts to achieve “just like you” acceptance into Judeo-Christian society and, instead, set out to transform the dominant culture, so that it would reflect the mores and practices of the gay community. But it wasn’t just a gay movement, and the wider revolution wasn’t just about gay rights.
Other groups made common cause with the insurgents from the beginning: the Black Panther Party, feminists, anti-war demonstrators, Liberal churches and other left wing organizations. You can witness this phenomenon today at Gay Pride parades where the participants and sponsors, gay and straight, are not united by sexual orientation so much as by their commitment to the new morality, or at anti-Trump protests where the rainbow flag is brandished in support of open borders. In these venues the rainbow flag is revealed in its wider context, not merely as a banner for the homosexual revolution, but as a symbol of a much broader coalition seeking to displace Christianity with the Religion of Progress. The Gay Liberation Front Manifesto of 1971, with its gender-bending, sexual libertarianism, anti-family, anti-Christian, collectivism could be incorporated into the policy sheet of any number of contemporary groups, from Black Lives Matter to the Black Panthers, from Planned Parenthood and The Women’s March to the Democratic Party: it is antinomian, it is collectivist, and it is God-less.
The revolution the Manifesto expounded back in 1971 has been spectacularly successful. We see its effect in the normalizing of what used to be “gay” behavior—the hookup culture, the gender-bending, the disdain for heterosexual marriage and for monogamy, the commodification of children—all staples of modern Progressivism. Progressivism uses tools like sexuality, Islam, race and the environment to attack Judeo-Christian society, intending to install the Progressive god-state in its place.
The vast majority of Americans are disengaged from this struggle. They are, perhaps, disturbed by the effects—intolerance and the suppression of free speech, mob violence and intimidation, anti-Americanism, anti-Christianism, same sex marriage and the abolition of gender, the death culture of abortion and euthanasia, the victim culture, the elevation of ideology over the Constitution and of emotion over reason, fake news—but don’t recognize the driving force behind these occurrences. They don’t appreciate the momentousness of the revolution happening right before their eyes. They just swallow the revolution’s latest imposition and drift along, believing their lives won’t be affected, and that things won’t change much, after the foundational assumptions governing their society are inverted. Even those who count themselves “Christian” often endorse policies designed to expurgate Christianity from our culture and they cast votes in favor of politicians committed to Progressivism’s triumph. In this way, the Progressive revolution continues unabated.
When the traditional family disappears—marriage trivialized, children sexualized, private property abolished—and our churches are neutered, our healthcare left to government budgetary restraints and euthanasia, our interpretation of human nature and worth conscribed by Darwinian belief, our school children indoctrinated into the Religion of Progress—when the Progressive god-state rules supreme—will the open, compassionate world we have known still exist? Does the Religion of Progress really provide the foundation for human flourishing that its apostles claim?
Necropolis and 225 invite the reader to ponder this question.
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