As Is The Feeling,
So Is The Result.

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Small, unserious men and women focus our attention on government rather than where it should be, on governance. They want us to go round and round on who is doing what to whom and why we should favor this partisan over that. When we react to these nefarious stimuli, accepting personalities in government as legitimate subjects for our attention, we neglect our actual interests in this life, namely, the manners and modes of our governance.

Recall the Hebrew Prophets and Historians. Nearly all of their writings focus attention on governance, not government. They praise, condemn, and promise based on whether or not a government is engaged in conducting good governance. They assume there is good governance and bad governance, and they rate governments on whether their actions are of one type or the other. If a government’s governance is good, Hebrew Prophets and Historians praise that government. If a government’s governance is bad, the same condemn that government.

And they are consistent over the centuries. Good governance, uncommon as it is, always receives approbation from Hebrew Prophets and Historians. Bad governance, common as it is, always receives opprobrium.

The fundamental and universal need for good governance compels in the Prophets the promise and hope of a messiah whose person embodies permanent good governance for the nation of Abraham, Isaac, and Joseph. This messiah is anointed in the line — familial, lineal descent — of David of Bethlehem, whom the Prophet Samuel anointed (I 16) to the role of King of the nation of Abraham, Isaac, and Joseph. King David is the model of the messiah because he stands in Hebrew history as the model of good governance.

Note, the interest of Hebrew Prophets and Historians is governance, not government. To them, the form of government extant at any time or clime is not important. Good governance is the point of anointing David, not Kingship. David could protect his people from the most fearsome warriors just as he could protect his father Jesse’s sheep from the most fearsome animals. That ability — the ability to protect — made David capable of good governance. That and a native personal humility, which engendered respect.

Good governance, regardless of form / type of government, is all-important. Type of government can be anything so long as the governance it does is good. Thus comes the promise given by Isiah (9:6) regarding the messiah: and the government shall be upon his shoulders. He means the messiah’s governance, at long last, will be reliably and permanently good for his people.

In this prophesy, Isaiah references a quality of governance, not a type of government. Nowhere in The Bible, Old or New Testaments, is a type / form of government specified as good or bad. In fact, government per se, separate from consultation with sages, aka Prophets, nabiim — i.e., secular government, like the other nations have — is at first condemned by Prophets, Samuel in particular (I 8; 8:5, 20).

Jesus and The Apostles are unanimous in counseling obedience to government and focus on governance among themselves and the soon-arising groups of Christians, the so-called Proto-Church, in view of the transcendence of the Kingdom to which they belong actually, essentially rather than merely existentially.

Jesus is neither contemned nor condemned by Roman jurisprudence. Paul relies on Roman Law and culture for his welfare, as do Jerome and Augustine in later centuries. Paul and Peter know that when they go to their deaths it is an assortment of personal enemies in Roman government who engineer their fates, not Roman governance per se. Roman governance was friendly to Christians and Christianity, as shown in the outcome of years, whereas Roman government at some notable times was not. At other notable times Roman government was friendly to Christians and Christianity, of course.

Roman and Greek Catholic Church polities emerged from Roman institutions, after all. There was never a Fall of Rome, so-called. Rome per se, West and East, was never an enemy of Christianity. Had she been, the Triumph of Titus long since would have disappeared in rubble salted over, as Jerusalem experienced. Had Rome been inimical to Christianity, there had been no Third Rome — Moscow — and no armies and jurisprudence, modeled on Roman archetypes, animating nations formed respectively by Latin and Greek Churches.

Whatever the type of government, Hebrew Prophets and Historians hold it to the same standard: good governance is praised, bad governance is condemned. The Bible is interested in governance, not government. And The Bible has a clear preference for good governance over bad. The Bible is neutral in regard to type / form of government. It is not neutral in regard to quality of governance. In today’s parlance we might say that The Bible intends to foster Dharma (Hebrew tzedekah), not Politics.

So the question, Biblically and Humanly speaking, is: what comprises good governance? What comprises bad governance is easy to specify: bad governance is whatever is not good governance. What is good governance? What qualities of governance receive Prophetic and Historical approbation?

RESPECT

Good governance promotes respect for sages, parents, priests and teachers, elders, and visitors in one’s own and other countries. Good governance, alone, confers prestige on a country. When put into practice, the principles of fairness, equanimity, impartiality, joviality, and honesty produce mutual respect among citizens of one’s own country and prestige in the eyes of citizens of other countries. Respect and prestige are evidence of good governance.

PROTECTION

The world is full of wild beasts, animals and animal-imbued humans. Good governance is specific to each country. During this Era (Kali Yuga in Sanskrit — Wikipedia has its duration off by about four hundred thousand years ) nation states, sovereign countries, are the forms of cultures and the substance of religions. Global Governance is a delusion of evil doers. Good governance during this Era prevents wild beasts from overwhelming a country’s citizens. Good governance prevents hysteria from overwhelming a country’s citizens. Good governance controls egress and ingress at a country’s borders. Good governance prevents riot and chaos in corridors of communication inside and outside countries.

COMMUNICATION

Good governance opens and holds open corridors of communication to a country’s citizens so they can conduct trade and maneuver their diplomatic, financial, and war-fighting forces without hinderance. Good governance keeps open opportunities for a country’s citizens to fulfill their native desires for training and education. Good governance holds open opportunities for training and education. It has no writ to fulfill citizens’ desires for the same.

This includes religious training and education. The manners and modes of earning peace are more important to successful governance than are even the manners and modes of earning a living and fulfilling a calling. The practice of religion, alone, earns peace, makes peace happen. Good governance fosters peace by keeping open opportunities for citizens to practice religious training and education, at their own instance or not.

Citizens will help themselves to opportunities for religious practice as needed, and they themselves are the best and really only discriminator of what is needed for them personally in this regard. Good governance keeps opportunities available and open for use by all. Good governance does not establish a course or courses for religious training and education. That is the purview of sages, saints, scholars, priests, parents, teachers, and ultimately, each individual, meaning, God Himself dwelling in the heart thereof.

The practice of love for God and goodness calms the mind, that old and persistent frenemy. That practice and the practice of God in the affairs of man are the religious principles American Framers specified as essential to making this thing work, this nation of expansive freedom and undaunted sovereignty.

Religion (re + ligare) binds back together that which has been paralyzed, left dangling, incapable of work, that which has come apart, namely, God, man, and man himself — including a nation, a country– so that work can be rejoined and well done, happily, with great success. Good governance establishes no religion but fosters practice of religion. Good governance keeps open and available opportunities to practice religion. To Religion Parks From Religion Wars conceptualizes a way good governance might carry through to that objective.

Avatars and Great Ones take birth in what Vedas call the Kshatriya role (varna), the role in life which bears the penal authority, namely, governance. Whether Avatar or Great One, such a Personality may or may not occupy an office of governance, but they possess authority commensurate with the governance role — penal authority — regardless. Effectively they can protect the righteous, punish evil-doers, and reestablish proper conduct, Dharma, among men and nations.

The Rama Avatar occupied the senior office of governance of the Treta Yuga, Kingship of the World. The Krishna Avatar and the first two of three Sai Baba Avatars did not occupy an office of governance, although they acted at times as though they did. For example, Sai Baba of Shirdi, the first of the Sai Baba Avatars, assisted Rani Lakshmibai.

Buddha, a Great One, occupied an office of governance briefly. Jesus of Nazareth and God, Mohammed, and Bahá’u’lláh — also Great Ones — did not. All came into this world in the Kshatriya role and so with penal authority in very this-worldly terms.

The penal authority of Jesus of Nazareth and God is notable in the destruction of the Second Temple and Jerusalem altogether by The Army of Titus in 70 AD. This punishment was foretold by Jesus Himself. He gave as the reason for it that Jerusalem’s government leaders — King, Priests, and Lawyers (Scribes, Pharisees, Sadducees) — left Him rather than repent and resolve to be governance leaders.

Note in this context that the whole people suffer for allowing small, unserious men and women to do government rather than governance on their behalf as soi disant elites. B I D E N B A R A B B A S, they shouted — at elite’s urging — when offered a choice between freeing Jesus of Nazareth and God or an insurrectionist, someone who believes in government rather than governance.

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Paul Joseph Watson: “Great Reset” Mastermind Suggests Risk Assessment “Brain Scans” Before Allowing Travel

Seth Hancock: World Economic Forum: The Great Enslavement

Agenda 21, UNCED, 1992

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• Sathya Sai Baba – Divine Discourse, February 18, 1966 /  Daily Email, Sai Inspires: Subscription

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