23-0924p - Detailed Summary

transitioning into a synopsis of the morning’s lesson, with an introduction to the main topic for the evening: "Malevolent Compassion."

"Malevolent" is defined as meaning "evil."

Del discusses the first two and a half of seven cultural "storm fronts":

Discussion on how scoffers contribute to division and strife in society, likening their actions to identity politics causing societal discord.

Explores the cultural shift towards self-centeredness or "homo deus," where individuals believe their emotions dictate truth, leading to a decline rather than progression in societal values.

Highlights how this self-focused mindset has infiltrated the church, leading to a version of Christianity centered around the individual.

Introduces the third storm front: the loss of traditional male and female roles, vital for a biblical worldview of human sexuality.

Notes that assertions of biblical male and female absolutes are under severe cultural attack.

Discusses historical examples from the Bible (Nineveh, Babylon, Egypt) where the feminization of men signaled the decline of civilizations.

Clarifies that the condemnation is not of women but of men adopting what is described as a feminized role.

References Genesis to affirm the creation of male and female in God’s image, with distinct roles and purposes designed to complement each other.

Emphasizes the fundamental nature of gender roles in human identity, suggesting why these roles are under attack by malevolent forces.

Describes the "engines" driving the noble male (truth, wisdom, righteousness with grace and compassion) and the virtuous female (grace and compassion constrained by truth, righteousness, and wisdom).

Outlines what happens to male and female roles when a culture rejects divine truth, leading men to become either buffoons or brutes, and women to lose their virtuous compass.

Describes the brutish male as one who seeks power, control, and domination, evident in behaviors like gang violence, domestic abuse, and cultural manifestations of male pleasure pursuits.

Notes that in such a culture, women become secondary, property, and the male’s nobility turns toxic.

Discusses the portrayal of men as buffoons in media, leading to a culture where men are self-absorbed, neglecting family responsibilities.

Explains how the loss of truth and wisdom leads to women’s compassion becoming unbridled, setting the stage for what will be later referred to as "malevolent compassion."

Describes how unbridled compassion has become the prime ethic of the culture, shaping societal expectations of morality.

Explains that the noble male is seen as toxic, and to be significant in this culture, males are encouraged to adopt more feminine traits, particularly unbridled compassion.

Notes that society does not favor characteristics of the noble male, rejecting attributes tied to a biblical Christian worldview.

Discusses how the shift to unbridled compassion as the prime ethic leads to what is termed "malevolent compassion," which is considered evil.

Challenges the common belief that all compassion is inherently good, introducing the concept of false or malevolent compassion.

Warns that compassion can be harmful and even ruinous when not guided by truth and wisdom.

Cites 2 Thessalonians 3:10 to illustrate true compassion, where those unwilling to work should not eat, a rule often seen as harsh today but considered compassionate in context.

Explains that this biblical rule, though seen as hateful or unloving, is intended for the individual’s own good.

Discusses the negative outcomes when society supports those unwilling to work, leading to personal and societal ruin.

References Hebrews 12:6, 10-11 to highlight that discipline, though painful, is a form of compassion leading to righteousness and peace.

Emphasizes that true nurturing and comfort must be guided by wisdom and truth, even if it involves actions not seen as compassionate by contemporary standards.

Introduces a discussion on the consequences of malevolent compassion when it becomes the driving force behind public policy and laws.

Argues that much of modern legislation is driven by compassion, which is often malevolent rather than beneficial.

Compares the state’s role to the noble male’s, meant to protect and defend by punishing evil and promoting good according to Romans 13.

Describes the current state as a "nanny state," overly focused on comfort and nurture rather than defense against evil.

Discusses how reluctance to label crime as evil and treating criminals as victims has led to increased crime rates, exemplified by lenient laws in California.

Provides real-life examples of crime enabled by societal attitudes, like theft in stores without intervention.

Lists various policies (defunding police, border security, welfare) as products of unbridled compassion, leading to societal issues.

Critiques the transformation of societal institutions from protective to nurturing roles, leading to negative consequences.

Examines how the church, meant to be a pillar of truth, can become focused on comfort and entertainment when influenced by cultural compassion.

Stresses that the church should protect and defend truth, not just comfort and nurture, despite cultural pressures.

Discusses the ideal of the noble male and virtuous female in family roles to raise godly offspring according to Malachi.

Describes how unbridled compassion in family dynamics leads to raising dysfunctional, self-centered adults.

Shares a story about a friend’s experience with parental discipline, contrasting it with the potential outcomes of unbridled compassion.

Highlights how the friend’s father’s refusal to bail him out from jail was a turning point that led to a successful life.

Warns that malevolent compassion erodes the ability to recognize and address evil.

Notes how sexual depravity and other social issues are not addressed due to compassion without wisdom, leading to societal harm.

Urges the "remnant" to understand and practice true grace and compassion grounded in God’s truth and wisdom.

Uses biblical examples (Satan with Eve, Judas) to show how compassion can be feigned for malevolent purposes.

Advises balancing compassionate impulses with wisdom to avoid supporting malevolent causes.

Introduces the connection between malevolent compassion and the next cultural threat, the consolidation of massive earthly power.

Discusses the imagery of the beast and harlot from Revelation to metaphorically describe current cultural dynamics beyond just state power.

Explains the symbolic imagery of the harlot from Revelation, equating it to the evil distortion of the virtuous female, represented by malevolent compassion which now drives laws and societal norms.

Identifies malevolent compassion as the modern equivalent of the biblical harlot, influencing contemporary society.

Emphasizes the need for the remnant of God to understand the cultural shifts not out of fear, but for wisdom, noting the open gates due to the decline of the noble male.

Discusses how men have become either brutish or feminized, losing their nobleness, driven by a need to prove their nurturing qualities.

Stresses that the remnant understands true grace and compassion based on God’s truth, offering a model of true relationships and sacrificial love amidst cultural storms.

Calls for the engagement with others using true, sacrificial love rooted in truth, wisdom, and righteousness, closing with a prayer-like exhortation.

Concludes with a prayer for the grace to remain or become noble men and virtuous women, raising children with the same values for God’s glory.

Ends with an invitation for anyone moved to respond to come forward during a hymn.