Virtue

This is psychosis to me.

Virtue signal psychosis.

And I mean, as Kelly Rowland once said famously, what kind of runs around in a Christmas sweater? We're a generation of like, I'm going to live my life for me because I saw my parents' generation live their life for their kids and be very unhappy.

Can I say that? And they let us know about it.

you find most often the people who behave in that way in particular as you just highlighted are the least well informed on the subjects they care so much

about yeah and well such as as the church of england and it's also and like we were talking about well why don't they focus on ireland why don't they focus on the working class why don't they focus on all these other groups well it's because like Virtue signaling really comes from an inferiority complex.

It comes from this loser mindset.

And in order to bring about change, they identify with other groups they see who are equally on the same level as them, who they perceive as losers.

So I'd certainly have to explain that to you.

But there's a reason for that.

And that is because there's too much money, prestige, power at stake in taking a group of people and their history and leveraging that and manipulating that to continue to keep people sick.

so that you can constantly provide the cure, which by the way, is never a cure.

And I would argue that we do see traces of it in other groups.

And again, it's all deliberate, but you see it most pronounced when it comes to so-called black Americans.

And the reason for that is because there has been a deliberate agenda to use black Americans, so-called black Americans, as the kind of tip of the dagger as the Marxists make their blow against not only America, but Western civilization in general.

And you saw them really trying to push this Marxist agenda back in the 19th century, whenever you had Karl Marx and Friedrich Engels who were living in London, and they were contemporaries to Charles Spurgeon.

and my strength is made perfect in your weakness You see there, I'm laying hands.

Virtue is leaving me.

So you have to wait.

Don't always be in a rush.

because in the context they've realized that that money that a million dollars is like sounds like nothing

nothing so if if we wanted to go back to developing our country our economy we need to start manufacturing here that means instead of like Virtue signaling, we have to actually put money where the mouth is, invest in the factories, provide jobs.

But what we are doing is we are doing an AI capex.

Did you know the AI capex for these guys to make their money back? It's going to take until 2030 for them to make X trillion dollars to get even with the capex.

The Bible says she said to herself, "If I may but touch the hem of His garment." She touched and was made whole, and Jesus had to stop.

Isn't it amazing that He stopped after she was healed, not when she wanted to be healed? It was while she was healed He stopped, and He said, "Virtue has gone out of Me." The woman came declaring her testimony.

The centurion who had lost his child, or whose child was almost dying, came to Him beckoning upon Him to come and pray.

And He said, "Okay, you're a man of honor.

okay, that in this book there's a certain virtue.

And what does this virtue operate upon?

What do I want? What do I want this virtue to do? Virtue is like a remedy, a medicine.

You know, I don't know what's in it, but I know that if I take this pill, I suddenly feel better.

I feel good, right? That's a virtue.

The Heptameron of the Tales of Margaret, Queen of Navarre, Volume three, by Margaret of Navarre, translated by George Saintsbury.

Appendix C. Brontome mentions this tale in both the first and the fourth discourse of his Dames Galantes.

In the former, after contending that all women are naturally inclined to vice, a view which he borrows from the Roman de la Rose, and which Pope afterwards re-echoed in the familiar line, Every woman is at heart a rake, he proceeds to speak of those who overcome their inclinations and remain virtuous.

Of this, says he, we have a very fine story in the hundred tales of the Queen of Navarre, the one in which that worthy lady of Pampeluna, vicious at heart and by inclination, burning too with love for that handsome prince, Monsieur D'Avanne, preferred to die consumed by the fire that possessed her rather than seek a remedy for it, as she herself declared in her last words on her deathbed.

On the other hand, the work of the queen was not printed till fifteen fifty-eight, nine years after her death, so it is not likely that any part of it was copied by Bandello, whose tales had been edited some years before.

Walpole, it may be mentioned, denied having had any knowledge either of The Heptameron or of Bandello when he wrote The Mysterious Mother, which was suggested to him, he declared, by a tale he had heard when very young of a lady who had waited on Archbishop Tillotson with a story similar to that which is told by Queen Margaret's heroine to the Legate of Avignon.

According to Walpole, Tillotson's advice was identical with that given by the Legate." Dunlop mentions that a tale of this character is given in Bishop's Blossoms, Volume eleven, and other authors whose writings contain similar stories are Giovanni Breveglio, Rime e Prose Vulgarie, Roma, fifteen forty-five, Novella four; de Fontaines, L'Encest Innocent, Histoire Véritable, Paris, sixteen forty-four, five; Tommaso Guapulo or Guapolino, Il Convito Borghesiano, Londra, eighteen hundred, Novella seven; Luther, Colloquia Mensalia, Article on Auricular Confession; and Masuccio da Solerack, Novellino, Geneva, seventeen sixty-five, Novella twenty-three.

Curiously enough, Bandello declares that the story was related to him by a lady of Navarre, Queen Margaret, as having occurred in that country, while Julio de Medrano, a Spanish author of the sixteenth century, asserts that it was told to him in the Bourbonnais as being actual fact and that he positively saw the house where the lady's son and his wife resided.