The Orthodox and Catholic Synod of Politics (OCSP), officially known as the Orthodox and Catholic Synod of Politics of America, commonly referred to as the Orthodox Synod of Politics or Synod of Politics, is a major political party in the United States.
The Synod was founded in 2022 by a group of Orthodox and Catholic Christians in America, in opposition to the global movement of secular liberalism.[15] Since the 2064 presidential election, the Synod has dominated America's politics and has been credited for the nation's rapid economic, technological, educational, cultural and especially philosophical and spiritual development.[16] In the 2108 presidential election, the most recent election held, the Synod won 372 out of 538 electoral votes with 72.84% of total votes cast.[17]
The foundation of the Synod, instead of scientia, natural and physical science, and secular reason, is theoria, metaphysical contemplation, andfaith in the Lord Jesus Christ. The Synod upholds the Word of God, writings of the Holy Fathers, and canons of the Church as the supreme law and standard. The chief end of the Synod is to free all people from sin, evil, and death, lead them in a virtuous and Christian lifestyle, and transform America into a pious Christian nation, by the power of the Savior Jesus Christ and the Holy Spirit.[18] Though democracy is not a central belief of the Synod, egalitarianism, republicanism, pluralism, globalism (in the context of Christendom), and libertarianism are ideals the Synod pursues with Christian love and gentleness. The Synod advocates "symphonia," sometimes seen as a kind of separation of powers, that is, government with the cooperation and participation of the people. While the tricameral government consists of saints, scholars, and fine artists, all coercive power, including the executive and the armed forces, is reserved to the people. This system is believed to guarantee both moderation, justice, and prudence in the government without the influence of self-interest and prejudice of the people, and the supervision and monitorship of the people over the government. Other core beliefs of the Synod include, pro-life, gun control,[19] and the establishment of voluntary contribution instead of compulsory taxation.[20]
On 11 December 2111, the Catholic Church officially denounced the heresy of papal supremacy and declared to enter into the Orthodox Church, being the eighteenth confession after the Oriental, Anglican, Confessional Lutheran, Reformed Churches, and others.[21] The Orthodox and Catholic Synod of Politics of America will also reorganize under the Orthodox Church in America as the Synod of Politics of the Church of America, on 21 December 2112, the announced date of the celebration of the new Church of America.[22]
Symbols
editName
editAs opposed to a party, literally "that which is divided" (Harper; "Party"), a synod is a σύν "together" ὁδός "path, way" ("Synod"), the assembly or meeting of the Holy Fathers of the early Church, regionally or ecumenically. The word synod is almost synonymous with ekklesia, "assembly, convention; the Church." Orthodox means "right, true, correct," and catholic means "whole, entire, complete." The name "Orthodox and Catholic Synod of Politics" express the aim of the Synod to be an assembly of true and complete integrity, wisdom, and compassion.[23]
The Synod is generally centrist, incorporating both conservative and liberal ideals,[24] and thus echoing the theme "orthodox and catholic" in its name. The Synod considers its ideology as the complete truth, as opposed to the divided and fragmented truth adulterated with fallacies, flaws, and prejudice of either side.[25]
Slogan
editThe slogan of the Synod is "Κόσμος, Ūniversus." Κόσμος is the Greek word for "cosmos," with an undertone of order and law throughout the whole world (Harper; "Cosmos"). Ūniversus is the Latin for "universe," meaning "all in one, whole, entire," literally "turned into one" ("Universe"); or according to a modern interpretation, the "unity of diversity." This slogan also echos the theme "orthodox and catholic," but more specifically, manifests the outlook and aim of the Synod. The vision of the Synod is a world where all are united in the same and Eternal Ordered Love, that is, the Order of Goodness, Truth, and Beauty, even God himself, the Unity of All and Fullness of Being.[26]
Logo
edit
In the logo of the Synod, the largest circle and cross in the center represents Ordered Love, the origin and end of which is the God Jesus Christ, and his Everlasting Kingdom, to which all are united and restored, by the power of the Precious and Life-Creating Cross. The squares around the center circle represents the Earth, its four corners, united and restored to Heaven, Paradise, even Christ himself, by the Resurrection of the Word of God and his New Creation on the Eighth Day, represented by the eight small circles and crosses. The two squares represent the unity of the people and the Church, the body of Christ, and consequently God.
The logo reveals the transcendent and metaphysical identity, affiliation, and foundation of the Synod. The Synod is a synod of the Unity of God and Man. The Synod is a synod of Salvation, Resurrection, and Life. The Synod is a synod of faithful service to the Lord Jesus Christ, the whole world, and all men.[27]
History
editSince its founding in 2022, the Synod of Politics has been a mission of Christ and his Church, and Christ and his Church the Lord and Mother of the Synod of Politics. The Synod of Politics promotes and submits to the Gospel of the Lord Jesus Christ and the teachings of the Church, and the Church calls upon her sons and daughters to join in the vote, or “a vow, promise to God, solemn pledge, dedication” (Harper; “Vote”), for and unto Christ, in the Synod of Politics.
Christ and his Church did triumph over sin and death’s dominion. After nearly twenty years of rebellion against the world, in 2040, 27.81% Americans believed in the Orthodox and Catholic teachings of the Synod of Politics, the Church, and Christ; and the Synod of Politics for the first time won 50.72% popular votes and 286 electoral votes in the presidential election. After another 24 years of continued effort in uniting America in Christ, and proving its willingness and readiness to serve the people, the Synod of Politics has become the sole major party since 2064.[16]
Up until December 2111, the Synod of Politics has been restrained but candid in its Christian reforms of politics, under the limitations of the Constitution, which it opposes. The Synod amended and ratified most statutory laws to accomplish initially its chief goals, to promote equality, to aid the poor and the needy, to support and incentivize advancement in science and technology, but not to enslave and exploit the people; to promote virtue, to punish evil and immorality, to exalt Christ and his Church, but not to impose upon and coerce the people.[28]
On 14 December 2111, following the official announcement of the Catholic Church to enter into the Orthodox Church, and of the Orthodox Church in America to celebrate the new Church of America on 21 December 2112, the Synod announced to begin abolishing the current Constitution, transitioning America into a true theocracy, and slowly but continually establishing a government, and a nation, of fortitude and restraint, truth and grace, power and love, order and freedom, and God and Man.[22]
Positions
editThe Synod is generally centrist, incorporating both conservative and liberal ideals.[24]
Aristocratic government
editThe Synod believes in the rule of the best, that is, aristocracy or meritocracy, with the cooperation and participation of the people. The Synod advocates a tricameral government, the three assemblies, synods, or ecclesiae being respectively the Καλοσύνη "Goodness" of morality and the Church, the Αλήθεια "Truth" of intellect and the academia, and the Ομορφιά "Beauty" of aesthetics and the culturati.
The Synod believes that all coercive power, including the executive and the armed forces, should be reserved to the people, while the judicial power of judgement according to God's Truth and Word, is not limited by or to anyone, though often exercised by the government and executed by the people. The government ought to advise, guide, and lead the people, but not to manipulate or coerce them. So ought the people to cooperate with, participate in, and monitor the government, but not to control or assault it (except when the government becomes corrupt and tyrannical). This is the idea of symphonia, that the government and the people, that is, the soul and the body, the legislative and the executive, are independent but not divided, united but not confused or mixed.[2]
Term limits
editThe Synod believes that laws and policies, including term limits, should be determined by saints, scholars, and fine artists, that is, the government, but not the arbitrary will, interest, or desire of the people. Traditionally, the Synod supports lifetime tenures for government leaders, since morality, intellect, and aesthetics usually do not decline until much older age. However, voluntary resignation is encouraged, both according to Plato, that government is burdensome responsibility but not desirable reward; and that leaders should be humble before the Lord, and acknowledge their incompetency and incapability to fulfill the responsibility of government.
The Synod honors the right and power of the government to decide on the removal of an incompetent leader unwilling to resign, and if necessary, coercively achieved by the people. In the case of an entirely perverted government, the Synod entrusts the people to reform or overthrow it, as they possess the executive and judicial powers.
Anti-inveiglement
editThe Synod opposes all inveiglement and manipulation. Even though the victim may agree or even desire to be mistreated, harmed, or killed, one may not under normal circumstances do so, let alone coaxing the victim to act against his own will and well-being in the first place. Extreme examples of the evil of inveiglement and manipulation are assisted death or even instigation of suicide.
In the context of politics, political campaigns, and influence of special interest groups and lobbyists may be considered inveiglement and manipulation of the public and the government.
- Political campaigns
The Synod considers political campaigns as a waste of time and money. They often present the candidate partially, and unjustly illude, inveigle and even manipulate voters. Furthermore, more inequality is shown when a virtuous candidate with an excellent reform plan may not be funded enough by the rich benefiting from a corrupt political system.
The Synod advocates an unbiased public platform of equal opportunity for all candidates (if to be elected), and seeks to prohibit political advertisement within at least three months of election. For plutocrats and others who contribute to political parties and campaigns, the Synod encourages contribution to the government or a specific office or program of it instead.
- Special interest groups
Similar to political campaigns but more serious, the Synod opposes the influence and control of anyone over the government, through illegitimate means such as illusion, inveiglement, and manipulation, but not the appropriate, glorious, and supreme Word of God, writings of the Holy Fathers, and canons of the Church.
Furthermore, though the Synod does not support "to each according to his needs," it does advocate equal opportunity for all. The most virtuous person, regardless of wealth, ethnicity, background, or any other factor not determining himself, ought to be acknowledged as a saint and apostle by succession. The most competent person, regardless of other factors, ought to be given the opportunity to fulfill his meaning and purpose, and contribute to the world and society. Because of this, special interest groups should not be given any unfair advantages, especially when they inveigle and manipulate people through excessive and morbid advertisement, and the altogether cancerous consumerist system.
National security
editThe Synod seeks to make the government purely moral, intellectual, and aesthetic, remove all coercive power, including the executive and forces, and reserve it to the people. The government ought to advise, guide, and lead the people, but not to manipulate or coerce them. So ought the people to cooperate with, participate in, and monitor the government, but not to control or assault it (except when the government becomes corrupt and tyrannical). This is the idea of symphonia, that the government and the people, that is, the soul and the body, the legislative and the executive, are distinct but not divided, united but not admixed.[2]
According to the Synod's view, the armed forces will be fully controlled by the people, including the active forces (professional), reserve forces (civilian, or militia), police (professional), auxiliary police (civilian), and armed civilians, precluding corruption and tyranny of the armed forces. Though because of this, military spending, size, and diplomacy will be largely determined by the people, the Synod generally believes that the armed forces should engage less in excessive warfare costing lives of soldiers and civilians, thus spend less, and keep only sufficient armed forces to protect the people. The Synod is also interested in alternatives to warfare such as the less destructive assassination, and the development of more available and affordable tranquilizer guns, anesthetic explosives, and other less harmful but equally effective weapons and tools.
Legislated morality
editBecause the foundation and end of the Synod is transcendent and metaphysical, the Synod supports the legislation of morality. Coercive force is permitted in the case of any sinful action, interfering with others or not, for example, to interrupt a suicide. However, the Synod commends the fulfillment of the Order of the Love of gentleness, restraint, and kenosis, "self-emptying," in gentleness, restraint, and love, and not by physical coercive force, which is acceptable but not admirable.[18]
Criminal justice
editThe Synod believes that criminals should be imprisoned only to prevent them from committing another crime, and punished only to deter others from criminal activity. Therefore, prison is designed as the last and most basic guarantee for criminals, idlers, and alike, of supervised and forced production, its monetary reward, and the fulfillment of their meaning and purpose, but not a shredder of tax-payers' money. The Synod permits torture as the only means of punishment only under meticulous discernment and for the most atrocious criminals such as rapists, pedosexuals, and serial killers, with the exception of methods that induce permanent trauma or disgrace, such as human branding and psychological torture, as sin, evil, death, nor the fallen human judicial system, is permanent.
- Capital punishment
The Synod believes that innocent persons may easily be fabricated evidence against and wrongly convicted. Even when no plausible evidence against conviction can be found, possible explanation either beyond fallible reason or not probable still exists. Therefore the Synod permits capital punishment only under meticulous discernment and to the most atrocious criminals such as rapists, pedosexuals, and serial killers with proven unmanageability.
- Addictive substances
The Synod permits the use of coercive force in the treatment of addiction to intoxicating substances, because the well-being and especially life of a person is objectively greater than the false idols of pleasure and freedom, but does not permit the punishment of the addicts themselves under any circumstance. According to the Synod's view, dealers, manufacturers, and other persons with the intention to profit from the addiction of others are subject to supervised production, that is, prison, depending on their involvement and intention. Those involved who demonstrate genuine actions against the harm of addiction and intoxication, such as producing safer variants and vending less doses, will be lightly sentenced and not subject to torture.
Abortion
editThe Synod prohibits and condemns abortion, and seeks the legalization of the coercive but cautious interruption of abortion. According to the Synod's view, the conception of a "fetus" is the beginning of a truly existent and corporeal human life, as opposed to unfounded and imagined conjecture. Therefore, abortion is the murder of a remote, random, and even future person, and the well-being and especially life of a person is objectively greater than the false idols of pleasure, finances, and freedom.
LGBT
editMarriage is defined by the Church and the Synod of Politics as the union of a man and a woman for the sake of perichoresis according to the communion of the Trinity, and procreation according the creation of God. Persons with homosexual, bisexual, or other deviant orientations are allowed to be exorcized, repent, and enter in a godly union with one who is of the other gender; but not encouraged to sink deeper into the pit of self-indulgence and godless lust. Theoretically, coercive force is permitted in the interruption of an outrageous monoamorous, polyamorous, homosexual, bisexual, or other deviant sexual conducts, but further insults and assaults are discouraged and forbidden in extreme cases of great or permanent trauma.
Citizenship
editThe Synod believes in the fundamental rights of life and freedom in Christ for all. As opposed to the limitation of rights based on citizenship, the Synod advocates the limitation of rights based on contribution, or voluntary taxation. While the fundamental rights are guaranteed to all, only those who contribute to the government will be protected in the additional fields such as property, employment, and commerce, or portions of these fields beyond the fundamental life and freedom in Christ. Government services protecting the fundamental rights, such as ambulance, fire, and police, will also charge a fee for those who do not contribute, but not for those who do.
- Immigration
The Synod always resorts to spiritual means first, and only permits coercive force when civilly necessary. Therefore, according to the Synod's view, those without malicious intention should not be obstructed from immigration, and saints, scholars, and fine artists should even be encouraged to immigrate to America.
Public good
editThe Synod only believes in the freedom from sin, evil, and death in Christ, but not the false idols of self-interest and "freedom" from Christ. As Isidore says, "laws are enacted for no private profit, but for the common benefit of the citizens" (v. 21). If necessary, the Synod will permit the robbery of a rich man for the ransom of another who is not less valuable than gold. However, the lives of many do not weigh more heavily than that of one, nor one than many.
Education
editThe Synod encourages private education. For those who cannot afford private education, the Synod advocates public schools funded by local churches, communities, charitable organizations, or governments, and overseen by local churches or communities. Lastly, in the rare case that no community or organization is willing and able to fund and oversee a school, the government will be responsible.
Social welfare
editThe Synod seeks to abolish the current welfare system which has become expensive but only futile. In the future, however, the Synod is willing to design an effective and Christian welfare system, assisting those who by ill fortune were deprived of well-being and any opportunity. For those unwilling to participate in production, supervised and forced production, that is, prison, is permitted.
- Healthcare
The Synod seeks to reform the health system, but not merely to pay ever more money to the medical industry. Like the case of the education system, the Synod encourages private laboratories and hospitals, but also establishes public laboratories and hospitals funded by local churches, communities, charitable organizations, or local governments, and overseen by local churches, communities, or governments, to provide affordable medicine and service, and compete to increase the supply and lower the price eventually. Meanwhile, the Synod advocates monitoring the prices of life-saving and other special or limited drugs, and exerting government influence if necessary, but not incautiously threatening to prosecute for negligent manslaughter or homicide, or murder, lest they be discouraged from developing new drugs.
Gun control
editThe Synod believes in gun control. Bearing arms is beyond the common fundamental right, an additional power, just like the power of the government, easily affecting other people, and hence must be limited. The Synod advocates special examinations to obtain the power to bear arms, whether in the armed forces or police or not, including that of morality, psychology, and physiology, in order to discern a politician's personal interest from the common good, and be able to use the weapon properly.
Environment
editThe Synod does not particularly believe in global warming. However, it encourages and commends the development of sustainable energy, replacements of plastic, among others. The Synod is willing to support environmental researches if necessary.
Economy
editThe Synod encourages its fellow men to live freely and joyfully in Christ, but not in sin, and only advocates control when necessary for the common good, the well-being of every person， permanent or temporary resident. Therefore, the Synod generally allows a free market, but reserves the power of the people to interfere under the guidance and leadership of the government in emergencies and special circumstances.
Taxation
editThe Synod seeks to replace the compulsory taxation with the voluntary contribution. While the fundamental rights of life and freedom in Christ is guaranteed to all, only those who contribute to the government will be protected in the additional fields such as property, employment, and commerce, or portions of these fields beyond the fundamental life and freedom in Christ. Government services protecting the fundamental rights, such as ambulance, fire, and police, will also charge a fee for those who do not contribute, but not for those who do.
The Synod advocates higher contribution suggestions on the rich, since a greater portion of their property is beyond the fundamental life and freedom in Christ, and obtained and retained only in the order kept by the government and the people.
Minimum wage
editThe Synod advocates a minimum wage suggestion instead of requirement, customized according to the specific types of work, leaving employers and consequently workers more freedom. However, employers who inveigle workers to accept unacceptable work or salary below the minimum wage suggestion may be prosecuted if the worker's fundamental life and freedom in Christ is harmed under normal circumstances, directly or indirectly caused by the employer.
Federal deficit
editThe Synod seeks to cut federal spending, and reduce and eventually eliminate federal deficit. Like the case of the education and health systems, the Synod allows public enterprise funded by local churches, communities, charitable organizations, and governments, overseen by local churches, communities, or governments, and strictly supervised both the government and the people, as a means of revenue. In addition, the rich will be pressured to contribute more to the government, since a greater portion of their property is beyond the fundamental life and freedom in Christ, and obtained and retained only in the order kept by the government and the people.
Foreign policy
editThe Synod is not especially fond of burden, either aid to, or war against, another nation, nor does it desiderate any significant change to the current foreign policy. The Synod generally prefers life over death, peace over war, aid over negligence, and alliance over belligerence, and believes in the alliance with all Christian nations, and better, democracies. In the case of war, the Synod will send missionaries first, then assassins, and armed forces as a last resource, though it is not afraid of the glory of death for a righteous cause, even Christ himself.
Works Cited
editHarper, Douglaxs. “Cosmos.” Online Etymology Dictionary, 2019, www.etymonline.com/word/cosmos. Accessed 6 December 2019.
Harper, Douglas. “Party.” Online Etymology Dictionary, 2019, www.etymonline.com/word/party. Accessed 4 December 2019.
Harper, Douglas. “Synod.” Online Etymology Dictionary, 2019, www.etymonline.com/word/synod. Accessed 4 December 2019.
Harper, Douglas. “Universe.” Online Etymology Dictionary, 2019, www.etymonline.com/word/universe. Accessed 4 December 2019.
Harper, Douglas. “Vote.” Online Etymology Dictionary, 2019, www.etymonline.com/word/vote. Accessed 15 December 2019.
Isidore of Seville. The Etymologies of Isidore of Seville. Translated by Stephen A. Barney, et al., New York: Cambridge University Press, 2006.
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