Christian Lee Seibold

@clseibold

Hello! Gay progressive from Sioux City, IA. I write articles about Theology and Religion. I have a B.A. in Theology from Briar Cliff Uni. Not Christian or Jewish, but prefer Jewish Theology/practice. Pro-palestine.

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¿Es tu perfil?Reclámalo y clseibold.dirty.social es tuyo.Reclamar perfil

Christian Lee Seibold@clseibold· Jul 12

#bb28 #bigbrother28 Dee: They Think I'm Stupid

Christian Lee Seibold@clseibold· Apr 4

Legalism is explicitly denounced in the Bible and Christianity in general. You don't get to just pass off legalism as God's Way without some pushback.

2 Listen! I, Paul, am telling you that if you let yourselves be circumcised, Christ will be of no benefit to you. 3 Once again I testify to every man who lets himself be circumcised that he is obliged to obey the entire law. 4 You who want to be justified by the law have cut yourselves off from Christ; you have fallen away from grace. 5 For through the Spirit, by faith, we eagerly wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision counts for anything; the only thing that counts is faith working[k] through love.

7 You were running well; who prevented you from obeying the truth? 8 Such persuasion does not come from the one who calls you. 9 A little yeast leavens the whole batch of dough. 10 I am confident about you in the Lord that you will not think otherwise. But whoever it is that is confusing you will pay the penalty. 11 But my friends,[l] why am I still being persecuted if I am still preaching circumcision? In that case the offence of the cross has been removed. 12 I wish those who unsettle you would castrate themselves!

13 For you were called to freedom, brothers and sisters;[m] only do not use your freedom as an opportunity for self-indulgence,[n] but through love become slaves to one another. 14 For the whole law is summed up in a single commandment, ‘You shall love your neighbour as yourself.’ 15 If, however, you bite and devour one another, take care that you are not consumed by one another.

16 Therefore do not let anyone condemn you in matters of food and drink or of observing festivals, new moons, or sabbaths. 17 These are only a shadow of what is to come, but the substance belongs to Christ.

23 ‘Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. It is these you ought to have practised without neglecting the others. 24 You blind guides! You strain out a gnat but swallow a camel!

Christian Lee Seibold@clseibold· Apr 4

So, yet again, you people clearly don't care about your own faith. Freedom and rights are an integral part of the Catholic faith and have literally always been, just expressed in different ways throughout time:

Religious freedom, in turn, which men demand as necessary to fulfill their duty to worship God, has to do with immunity from coercion in civil society. Therefore it leaves untouched traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ.

Over and above all this, the council intends to develop the doctrine of recent popes on the inviolable rights of the human person and the constitutional order of society.

2. This Vatican Council declares that the human person has a right to religious freedom. This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.

10 So Samuel reported all the words of the Lord to the people who were asking him for a king. 11 He said, ‘These will be the ways of the king who will reign over you: he will take your sons and appoint them to his chariots and to be his horsemen, and to run before his chariots; 12 and he will appoint for himself commanders of thousands and commanders of fifties, and some to plough his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots. 13 He will take your daughters to be perfumers and cooks and bakers. 14 He will take the best of your fields and vineyards and olive orchards and give them to his courtiers. 15 He will take one-tenth of your grain and of your vineyards and give it to his officers and his courtiers. 16 He will take your male and female slaves, and the best of your cattle[b] and donkeys, and put them to his work. 17 He will take one-tenth of your flocks, and you shall be his slaves. 18 And in that day you will cry out because of your king, whom you have chosen for yourselves; but the Lord will not answer you in that day.’
Israel’s Request for a King Granted

19 But the people refused to listen to the voice of Samuel; they said, ‘No! but we are determined to have a king over us, 20 so that we also may be like other nations, and that our king may govern us and go out before us and fight our battles.’ 21 When Samuel had heard all the words of the people, he repeated them in the ears of the Lord. 22 The Lord said to Samuel, ‘Listen to their voice and set a king over them.’ Samuel then said to the people of Israel, ‘Each of you return home.’

Hear the word of the Lord,
you rulers of Sodom!
Listen to the teaching of our God,
you people of Gomorrah!
11
What to me is the multitude of your sacrifices?
says the Lord;
I have had enough of burnt-offerings of rams
and the fat of fed beasts;
I do not delight in the blood of bulls,
or of lambs, or of goats.

12
When you come to appear before me,[a]
who asked this from your hand?
Trample my courts no more;
13
bringing offerings is futile;
incense is an abomination to me.
New moon and sabbath and calling of convocation—
I cannot endure solemn assemblies with iniquity.
14
Your new moons and your appointed festivals
my soul hates;
they have become a burden to me,
I am weary of bearing them.
15
When you stretch out your hands,
I will hide my eyes from you;
even though you make many prayers,
I will not listen;
your hands are full of blood.
16
Wash yourselves; make yourselves clean;
remove the evil of your doings
from before my eyes;
cease to do evil,
17
learn to do good;
seek justice,
rescue the oppressed,
defend the orphan,
plead for the widow.

But let justice roll down like waters,
and righteousness like an ever-flowing stream.

Christian Lee Seibold@clseibold· Apr 4

So good job, you've demonstrated you don't know what you're talking about. Now let me tell you what you got wrong:

The error of liberalism is placing the final end of humanity in the freedom of the individual and the expense of the common good / virtues, & social duties due to each other, founded in the universal destination of goods, which means they are created by, sustained by, and destined for God.

Christian Lee Seibold@clseibold· Apr 4

And in case you want to claim Catholicism doesn't care about freedom, which is something you've already tried to claim elsewhere on Bsky because you're an idiot that cannot understand the Church's nuance re: rights vs. imperatives, the latter of which was never meant to rid our rights nor dignity:

9. The condition of the poor is a cry that, throughout human history, constantly challenges our lives, societies, political and economic systems, and, not least, the Church. On the wounded faces of the poor, we see the suffering of the innocent and, therefore, the suffering of Christ himself. At the same time, we should perhaps speak more correctly of the many faces of the poor and of poverty, since it is a multifaceted phenomenon. In fact, there are many forms of poverty: the poverty of those who lack material means of subsistence, the poverty of those who are socially marginalized and lack the means to give voice to their dignity and abilities, moral and spiritual poverty, cultural poverty, the poverty of those who find themselves in a condition of personal or social weakness or fragility, the poverty of those who have no rights, no space, no freedom.

Christian Lee Seibold@clseibold· Apr 4

The "universal destination of EARTHLY goods" means that the earth's goods are intended to benefit all people, which again, is wholly consistent with Liberation Theology. Your distinction that this is not about "material goods" is contradicted by the very paragraph in the Exhortation:

86. The Pastoral Constitution Gaudium et Spes, building on the teachings of the Church Fathers, forcefully reaffirms the universal destination of earthly goods and the social function of property that derives from it. The Constitution states that “God destined the earth and all it contains for all people and nations so that all created things would be shared fairly by all humankind under the guidance of justice tempered by charity… In their use of things people should regard the external goods they lawfully possess as not just their own but common to others as well, in the sense that they can benefit others as well as themselves. Therefore, everyone has the right to possess a sufficient amount of the earth’s goods for themselves and their family… Persons in extreme necessity are entitled to take what they need from the riches of others… By its nature, private property has a social dimension that is based on the law of the common destination of earthly goods. Whenever the social aspect is forgotten, ownership can often become the object of greed and a source of serious disorder.” [82] This conviction was reiterated by Saint Paul VI in his Encyclical Populorum Progressio. There we read that no one can feel authorized to “appropriate surplus goods solely for his [or her] own private use when others lack the bare necessities of life.” [83] In his address to the United Nations, Pope Paul VI spoke as the advocate of poor peoples [84] and urged the international community to build a world of solidarity.

Christian Lee Seibold@clseibold· Apr 4

And then he ends on the aspiration to change *social structures* for the better, which is yet another position wholly consistent with Liberation Theology:

119. Our love and our deepest convictions need to be continually cultivated, and we do so through our concrete actions. Remaining in the realm of ideas and theories, while failing to give them expression through frequent and practical acts of charity, will eventually cause even our most cherished hopes and aspirations to weaken and fade away. For this very reason, we Christians must not abandon almsgiving. It can be done in different ways, and surely more effectively, but it must continue to be done. It is always better at least to do something rather than nothing. Whatever form it may take, almsgiving will touch and soften our hardened hearts. It will not solve the problem of world poverty, yet it must still be carried out, with intelligence, diligence and social responsibility. For our part, we need to give alms as a way of reaching out and touching the suffering flesh of the poor.

120. Christian love breaks down every barrier, brings close those who were distant, unites strangers, and reconciles enemies. It spans chasms that are humanly impossible to bridge, and it penetrates to the most hidden crevices of society. By its very nature, Christian love is prophetic: it works miracles and knows no limits. It makes what was apparently impossible happen. Love is above all a way of looking at life and a way of living it. A Church that sets no limits to love, that knows no enemies to fight but only men and women to love, is the Church that the world needs today.

121. Through your work, your efforts to change unjust social structures or your simple, heartfelt gesture of closeness and support, the poor will come to realize that Jesus’ words are addressed personally to each of them: “I have loved you” (Rev 3:9).

Christian Lee Seibold@clseibold· Apr 4

He then literally approves of popular (secular) movements that stand in solidarity with the poor and fight against injustice and for the equality of all human beings, which IS a Catholic Theology, and says the Church must listen to these movements too.

We must also recognize that, throughout centuries of Christian history, helping the poor and advocating for their rights has not only involved individuals, families, institutions, or religious communities. There have been, and still are, various popular movements made up of lay people and led by popular leaders, who have often been viewed with suspicion and even persecuted. I am referring to “all those persons who journey, not as individuals, but as a closely-bound community of all and for all, one that refuses to leave the poor and vulnerable behind... ‘Popular’ leaders, then, are those able to involve everyone... They do not shun or fear those young people who have experienced hurt or borne the weight of the cross.” [71]
These popular leaders know that solidarity “also means fighting against the structural causes of poverty and inequality; of the lack of work, land and housing; and of the denial of social and labor rights. It means confronting the destructive effects of the empire of money… Solidarity, understood in its deepest sense, is a way of making history, and this is what the popular movements are doing.” [72] For this reason, when different institutions think about the needs of the poor, it is necessary to “include popular movements and invigorate local, national and international governing structures with that torrent of moral energy that springs from including the excluded in the building of a common destiny.” [73] Popular movements, in fact, invite us to overcome “the idea of social policies being a policy for the poor, but never with the poor and never of the poor, much less part of a project which can bring people back together.” [74] If politicians and professionals do not listen to them, “democracy atrophies, turns into a slogan, a formality; it loses its representative character and becomes disembodied, ...” [75] The same must be said of the institutions of the Church.

Christian Lee Seibold@clseibold· Apr 4

And about freeing prisoners and those under all forms of slavery - yet again wholly consistent with the very literal goal of Liberation Theology:

59. Since apostolic times, the Church has seen the liberation of the oppressed as a sign of the Kingdom of God. Jesus himself proclaimed: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives” (Lk 4:18). The early Christians, even in precarious conditions, prayed for and assisted their brothers and sisters who were prisoners, as the Acts of the Apostles (cf. 12:5; 24:23) and various writings of the Fathers attest. This mission of liberation has continued throughout the centuries through concrete actions, especially when the tragedy of slavery and imprisonment has marked entire societies.

60. Between the late twelfth and the early thirteenth centuries, when many Christians were captured in the Mediterranean or enslaved in wars, two religious orders arose: the Order of the Most Holy Trinity and of the Captives (Trinitarians), founded by Saint John of Matha and Saint Felix of Valois, and the Order of the Blessed Virgin Mary of Mercy (Mercedarians), founded by Saint Peter Nolasco with the support of the Dominican Saint Raymond of Peñafort. These communities of consecrated persons were born with the specific charism of freeing Christians who had been enslaved, placing their own possessions at the disposal of the enslaved [46] and many times offering their own lives in exchange. The Trinitarians, with their motto Gloria tibi Trinitas et captivis libertas (Glory to you, O Trinity, and liberty to the captives), and the Mercedarians, who added a fourth vow [47] to the religious vows of poverty, chastity and obedience, testified that charity can be heroic. The liberation of prisoners is an expression of Trinitarian love: a God who frees not only from spiritual slavery but also from concrete oppression. The act of rescuing someone from slavery and captivity is seen as an extension of Christ’s redemptive sacrifice, whose blood is the price of our redemption (cf. 1 Cor 6:20).

Christian Lee Seibold@clseibold· Apr 4

AND THEN the Pope directly contradicts Protestantism's "Justification Through Faith Alone" without works Theology that often says we don't need to do works (as in, helping the poor; btw, another hallmark of Prosperity Theology) by citing scripture that says we must still do works.

29. In the early Christian community, acts of charity were performed on the basis not of preliminary studies or advance planning, but directly following Jesus’ example as presented in the Gospel. The Letter of James deals at length with the problem of relations between rich and poor, and asks the faithful two questions in order to examine the authenticity of their faith: “What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? If a brother or sister is naked and lacks daily food, and one of you says to them, ‘Go in peace; keep warm and eat your fill,’ and yet you do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead” (2:14-17).

30. James goes on to say: “Your gold and silver have rusted, and their rust will be evidence against you, and it will eat your flesh like fire. You have laid up treasure for the last days. Listen! The wages of the laborers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter” (5:3-5). These are powerful words, even if we would rather not hear them! A similar appeal can be found in the First Letter of John: “How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help?” (3:17).

31. The message of God’s word is “so clear and direct, so simple and eloquent, that no ecclesial interpretation has the right to relativize it. The Church’s reflection on these texts ought not to obscure or weaken their force, but urge us to accept their exhortations with courage and zeal. Why complicate something so simple? Conceptual tools exist to heighten contact with the realities they seek to explain, not to distance us from them.” [18]

Christian Lee Seibold@clseibold· Apr 4

And then goes on about assisting the poor as a sign of our faith, to be transformed by it spiritually, and not doing it out of self-interest. Which is fully consistent with Liberation Theology, and NOT consistent with Prosperity Gospel.

27. For this reason, works of mercy are recommended as a sign of the authenticity of worship, which, while giving praise to God, has the task of opening us to the transformation that the Spirit can bring about in us, so that we may all become an image of Christ and his mercy towards the weakest. In this sense, our relationship with the Lord, expressed in worship, also aims to free us from the risk of living our relationships according to a logic of calculation and self-interest. We are instead open to the gratuitousness that surrounds those who love one another and, therefore, share everything in common. In this regard, Jesus advises: “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return, and you be repaid. But when you give a feast, invite the poor, the maimed, the lame, the blind, and you will be blessed, because they cannot repay you” (Lk 14:12-14).

28. The Lord’s appeal to show mercy to the poor culminates in the great parable of the last judgment (cf. Mt 25:31-46), which can serve as a vivid illustration of the Beatitude of the merciful. In that parable, the Lord offers us the key to our fulfillment in life; indeed, “if we seek the holiness pleasing to God’s eyes, this text offers us one clear criterion on which we will be judged.” [16] The clear and forceful words of the Gospel must be put into practice “without any ‘ifs or buts’ that could lessen their force. Our Lord made it very clear that holiness cannot be understood or lived apart from these demands.” [17]

Christian Lee Seibold@clseibold· Apr 4

In fact, in the encyclical he very specifically points out that we are expected to assist those in need, regardless, but *especially* the "least of these my brethren".

25. The passage from the Book of Leviticus teaches love for one’s neighbor, while other texts call for respect — if not also love — even for one’s enemy: “When you come upon your enemy’s ox or donkey going astray, you shall bring it back. When you see the donkey of one who hates you lying under its burden and you would hold back from setting it free, you must help to set it free” (Ex 23:4-5). Here the intrinsic value of respect for others is expressly stated: anyone in need, even an enemy, always deserves our assistance.

26. Jesus’ teaching on the primacy of love for God is clearly complemented by his insistence that one cannot love God without extending one’s love to the poor. Love for our neighbor is tangible proof of the authenticity of our love for God, as the Apostle John attests: “No one has ever seen God; if we love one another, God lives in us, and his love is perfected in us… God is love, and those who abide in love abide in God, and God abides in them” (1 Jn 4:12,16). The two loves are distinct yet inseparable. Even in cases where there is no explicit reference to God, the Lord himself teaches that every act of love for one’s neighbor is in some way a reflection of divine charity: “Truly I tell you, just as you did it to one of the least of these my brethren, you did it to me” (Mt 25:40).

Christian Lee Seibold@clseibold· Apr 4

Taken in the current historical context, he's responding to Trumpism and Evangelicalism that says the strong are preferenced, and that works grant you both material wealth and show your divine favor, which are all hallmarks of Prosperity Gospel, the Theology that Trump's Church literally stems from.

22. In that time, the needy and the sick, lacking the necessities of life, frequently found themselves forced to beg. They thus bore the added burden of social shame, due to the belief that sickness and poverty were somehow linked to personal sin. Jesus firmly countered this mentality by insisting that God “makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous” (Mt 5:45). Indeed, he completely overturned that notion, as we see from the ending of the parable of the rich man and Lazarus: “Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony” (Lk 16:25).

23. It becomes clear, then, that “our faith in Christ, who became poor, and was always close to the poor and the outcast, is the basis of our concern for the integral development of society’s most neglected members.” [15] I often wonder, even though the teaching of Sacred Scripture is so clear about the poor, why many people continue to think that they can safely disregard the poor. For the moment, though, let us pursue our reflection on what the Scriptures have to tell us about our relationship with the poor and their essential place in the people of God.

Christian Lee Seibold@clseibold· Apr 4

The encyclical is about God's preference for the poor and how the poor doesn't just include economic poverty, but also THE MARGINALIZED AND OPPRESSED AND WEAK, which is literally what Liberation Theology is about... you know... **liberation.**

21. At the beginning of his public ministry, Jesus appeared in the synagogue of Nazareth reading the scroll of the prophet Isaiah and applying the prophet’s words to himself: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor” (Lk 4:18; cf. Is 61:1). He thus reveals himself as the One who, in the here and now of history, comes to bring about God’s loving closeness, which is above all a work of liberation for those who are prisoners of evil, and for the weak and the poor. The signs that accompany Jesus’ preaching are manifestations of the love and compassion with which God looks upon the sick, the poor and sinners who, because of their condition, were marginalized by society and even people of faith. He opens the eyes of the blind, heals lepers, raises the dead and proclaims the good news to the poor: God is near, God loves you (cf. Lk 7:22). This explains why he proclaims: “Blessed are you poor, for yours is the kingdom of God” (Lk 6:20). God shows a preference for the poor: the Lord’s words of hope and liberation are addressed first of all to them. Therefore, even in their poverty or weakness, no one should feel abandoned. And the Church, if she wants to be Christ’s Church, must be a Church of the Beatitudes, one that makes room for the little ones and walks poor with the poor, a place where the poor have a privileged place (cf. Jas 2:2-4).

Christian Lee Seibold@clseibold· Apr 4

So, contextually you're just wrong, and textually, you're wrong. In fact, it's exceptional how you've twisted Pope Leo's words to be the opposite of what they are:

11. A concrete commitment to the poor must also be accompanied by a change in mentality that can have an impact at the cultural level. In fact, the illusion of happiness derived from a comfortable life pushes many people towards a vision of life centered on the accumulation of wealth and social success at all costs, even at the expense of others and by taking advantage of unjust social ideals and political-economic systems that favor the strongest. Thus, in a world where the poor are increasingly numerous, we paradoxically see the growth of a wealthy elite, living in a bubble of comfort and luxury, almost in another world compared to ordinary people. This means that a culture still persists — sometimes well disguised — that discards others without even realizing it and tolerates with indifference that millions of people die of hunger or survive in conditions unfit for human beings. A few years ago, the photo of a lifeless child lying on a Mediterranean beach caused an uproar; unfortunately, apart from some momentary outcry, similar events are becoming increasingly irrelevant and seen as marginal news items.

12. We must not let our guard down when it comes to poverty. We should be particularly concerned about the serious conditions in which many people find themselves due to lack of food and water. In wealthy countries too, the growing numbers of the poor are equally a source of concern. In Europe, more and more families find themselves unable to make it to the end of the month. In general, we are witnessing an increase in different kinds of poverty, which is no longer a single, uniform reality but now involves multiple forms of economic and social impoverishment, reflecting the spread of inequality even in largely affluent contexts. Let us not forget that “doubly poor are those women who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights.

Yet if we acknowledge that all human beings have the same dignity, independent of their place of birth, the immense differences existing between countries and regions must not be ignored.

14. The poor are not there by chance or by blind and cruel fate. Nor, for most of them, is poverty a choice. Yet, there are those who still presume to make this claim, thus revealing their own blindness and cruelty. Of course, among the poor there are also those who do not want to work, perhaps because their ancestors, who worked all their lives, died poor. However, there are so many others — men and women — who nonetheless work from dawn to dusk, perhaps collecting scraps or the like, even though they know that their hard work will only help them to scrape by, but never really improve their lives. Nor can it be said that most of the poor are such because they do not “deserve” otherwise, as maintained by that specious view of meritocracy that sees only the successful as “deserving.”

15. Christians too, on a number of occasions, have succumbed to attitudes shaped by secular ideologies or political and economic approaches that lead to gross generalizations and mistaken conclusions. The fact that some dismiss or ridicule charitable works, as if they were an obsession on the part of a few and not the burning heart of the Church’s mission, convinces me of the need to go back and re-read the Gospel, lest we risk replacing it with the wisdom of this world. The poor cannot be neglected if we are to remain within the great current of the Church’s life that has its source in the Gospel and bears fruit in every time and place.

This “preference” never indicates exclusivity or discrimination towards other groups, which would be impossible for God. It is meant to emphasize God’s actions, which are moved by compassion toward the poverty and weakness of all humanity. Wanting to inaugurate a kingdom of justice, fraternity and solidarity, God has a special place in his heart for those who are discriminated against and oppressed, and he asks us, his Church, to make a decisive and radical choice in favor of the weakest.

Christian Lee Seibold@clseibold· Mar 28

My signs for the protest:

No More Tariffs. No More Democide. No More Corruption. No More Depotism. Resist All Republicans! No Kings. Vote Nov. 2026.

1 Samuel 8:18 "And in that day you will cry out because of your King, whom you have chosen for yourselves, but the Lord will not answer you in that day." God Said No Kings.

Christian Lee Seibold@clseibold· Mar 28

About 250 protesters in Sioux City, Iowa at the No Kings protest , I think. #NoKings We had our State Senator Catelin Drey there! @indivisible.org @indivisibleia.bsky.social @50501movement.bsky.social

Christian Lee Seibold@clseibold· Mar 17

Loving Hytale's visuals so far, and Vintage Story too. Split Fiction is excellent. Frostpunk 1 was beautiful and immersive. Started playing Pentiment recently, and really love the art in that. Among Trees is this relaxing survival game with beautiful art, as shown below:

Christian Lee Seibold@clseibold· Mar 17

Re DLSS 5's AI crap:

I'm just gonna put this plainly for the pro-AI idiots: DLSS was supposed to be a workaround for GPUs that weren't fast enough for full resolution rendering. But why in the hell would I prefer random textures placed on top of what the artists spend hundreds of hours hand-crafting for the game? You play games at the full resolution the artists designed the game for, and if you can't, then turn on DLSS 4 and it'll upscale from lower resolution to the designed resolution and come close. But completely changing the textures? WHY?! What's the actual point? There literally is no point.

If artists want to use AI, they can put it in the textures themselves, we don't need DLSS 5 forcing it on all games.

Christian Lee Seibold@clseibold· Feb 5

Hm... Just read this from the "Blue Square Alliance Against Hate". Nice to know they think that ICE agents murdering people is just about "disagreement", and that people calling them Gestapo is apparently "antisemitic". 🙄

Our data shows that about 50% of Holocaust-related conversation in 2025 consisted of contemporary political comparisons, posts using Nazi-era terms as labels or analogies to describe present-day people, institutions, or policies. This pattern is also visible in the growth of key terms that most often show up in these comparisons. A focused query for political-analogy language using the terms Nazi, Gestapo, or Hitler rose 29% in 2025. Within that, usage of Gestapo increased 228%, Nazi increased 56%, and Hitler increased 6%.

Example Tweet from Bill Madden: Holy shit! Nazi assclown Dan Bovino and his ICE Gestapo got a rude reception in Forest Park, Illinois.

What makes this shift significant is not just how often these terms appear, but how they function. Holocaust-related language is increasingly used to flatten disagreement into moral verdicts, blurring historical meaning and normalizing extreme rhetoric that fuels polarization and distortion in mainstream discourse.

Christian Lee Seibold@clseibold· Nov 21

Thanks again! I believe I'm replicating stuff now!

Christian Lee Seibold@clseibold· Nov 21

Aha! I got it. Yeah, the cli interface confused me, because some of the commands were on one line, and some of them were on separate lines. Anyways, I've submitted a message under the right ID: JVd7yfcxJYT8+gbbfaSHRhhkWnCKBn+ymnvloiINhzI=.ed25519

Christian Lee Seibold@clseibold· Nov 21

I think it says invite not accepted because I'm already following.

Christian Lee Seibold@clseibold· Nov 20

The most important part of Epstein Files Transparency Act bill, imo, is this, which details how everything that is withheld must be reported to Congress:

(2) All redactions must be accompanied by a written justification published in the Federal Register and submitted to Congress.

(3) To the extent that any covered information would otherwise be redacted or withheld as classified information under this section, the Attorney General shall declassify that classified information to the maximum extent possible.

(A) If the Attorney General makes a determination that covered information may not be declassified and made available in a manner that protects the national security of the United States, including methods or sources related to national security, the Attorney General shall release an unclassified summary for each of the redacted or withheld classified information.

(4) All decisions to classify any covered information after July 1, 2025 shall be published in the Federal Register and submitted to Congress, including the date of classification, the identity of the classifying authority, and an unclassified summary of the justification.

SEC. 3. Report to Congress.

Within 15 days of completion of the release required under Section 2, the Attorney General shall submit to the House and Senate Committees on the Judiciary a report listing:

(1) All categories of records released and withheld.

(2) A summary of redactions made, including legal basis.

(3) A list of all government officials and politically exposed persons named or referenced in the released materials, with no redactions permitted under subsection (b)(1).

Christian Lee Seibold@clseibold· Nov 16

We've already seen. In her post where she calls out Trump, she promotes "America First America Only", and in the very same interview that @maxberger.bsky.social reposted, she tells Dana Bash to have Nick Fuentes on the show. It's very clears she's starting to choose the Groypers faction.

The toxic political industrial complex thrives on ripping us all apart but never delivers anything good for the American people, whom I love.

The PIC tells us to hate each other, fundraises off why we have to hate each other, and pits Americans against each other to the point of violence and nearing civil war.

This is all so wrong.

We can have our own differences and differing opinions but we can still love and respect one another.

We have far more in common than we have apart.

I believe in the American people more than I believe in any leader or political party and the American people deserve so much better than how they have been treated by both sides of the aisle.

The way forward is America First America Only.

And that may be the most dangerous pursuit of all.

Christian Lee Seibold@clseibold· Nov 13

Christian Lee Seibold@clseibold· Nov 12

For example, they literally say I cannot share "content" or "promotion" of self-harm or suicide, which precludes a poem I've written where I depict suicidal ideation that also shows an arc of self-acceptance.

Mental Health & Wellbeing: We support a healthier community by prohibiting content that could harm people's mental or physical health.

Do not share content, methods, instructions, or promotion of self-harm, suicide, eating disorders, and extreme dieting practices.
Do not share methods, instructions, depictions, or promotion of dangerous stunts or abuse of dangerous or controlled substances.

Christian Lee Seibold@clseibold· Oct 24

The continuation of my conversation:

Me: I just want to make sure it's sufficiently clear: supporting, profitting off of, spreading, and defending ICE and ICE's ads is a call to violence against human beings. I have a religious and humanistic duty to condemn and exhort against this when I see it.

Them: I understand you feel strongly about this issue, and I appreciate you sharing your perspective with us. While I can’t speak on behalf of ICE or any political organization, I can assure you that your feedback is important to us.

Me: Ok. Lastly, I recommend that Spotify quickly gain a conscience and stop both their calls to violence and prohibit calls to violence from their platform regardless of whether it is government-sanctioned or not. Failure to do so will be met with nonviolent civic action, the legal retribution of other countries which are rightly invested in the human rights of every person on earth who may be under violent regimes, and most importantly, one's response in the heavenly court. I expect this feedback should be passed along without error word-for-word.

I appreciate your involvement in passing this feedback along to the people that can and should enact the necessary changes in the company.

Them: Thank you for sharing your feedback, Christian. I understand you’d like this message to be passed along exactly as written. I will make sure your statement is documented word-for-word and forwarded to the appropriate internal team for review. While I can’t speak to policy decisions directly, I can assure you your concerns will be included in our feedback process

Can you let me know if you have any questions or something else I could help you with?

Me: No, that is all. Thanks!

Christian Lee Seibold@clseibold· Oct 24

Here's what they are saying now, so hopefully all of the messages that are being sent to them will change their tune and make them requestion.