ON ORTHODOX THEODYNAMICS, SYSTEMS, CAPITALISM, AND THE ANTICHRIST

June 2026

1. Orthodox theology, natural dynamical systems, and economics have—for the overwhelming majority of academic history—been studied in separation. Emerging concerns about the Antichrist and its relation to resistance against capitalistic volatility (e.g., climate change or LLMs) have been poorly articulated despite the validity of those concerns. The reasons for that failure of articulation are (A) the lack of necessary tools and knowledge to correctly frame those concerns, and (B) the widespread influence of denominations such as Protestantism, Evangelicalism, and Catholicism.

2. The lack of necessary tools and knowledge stems directly from the absence of holistic education. The current academic system overcompartmentalizes disciplines that should be interdisciplinary (e.g., mathematics) while over-holisticizing the humanities. This imbalance has kept alive debates over ideologies already empirically refuted—such as Marxist/communist ideo-religion—while criminally undervaluing formal analysis of religion and economics as systems. It has also fueled attacks on objective and formal reasoning, which threaten the midwittery of tenured academics.

3. On the other side of midwittery stand Western over-legalized, ultra-institutionalist denominations. In the Western mind, human free will is either denied outright or subordinated to the claim that God foreknows and permits human sin—both obviously incoherent. The overly legalistic, hyper-dogmatic framework of Catholicism, such as papal infallibility, allows imperfect humans of flesh to rule other humans of flesh under the guise of divine guidance. No human is preserved from error in doctrine. These obvious facts remain opaque to those whose approach to religion is informal and sentimental.

4. Ideological and theological delusion arise from multiple causes: the human tendency toward tribal dichotomy, psychological and sociological pressures, and above all the lack of absolutism and formality. If all humans are fallen due to sin, then none are infallible, irrespective of time or position. The moment exceptions, “ifs,” or “buts” are introduced to absolute rules, the theodynamic system breaks down. The moment institutions are divinized, the entire ideology collapses. Classic examples: (A) the central state in authoritarian leftism, (B) the church institution itself, (C) “the workers/proletariat” in any collectivist ideology (leftist, National Socialist, left-leaning liberalism, etc.). Any institution built by human beings inherits the sin of imperfection and humanity.

5. From this we conclude:

  • A) a system is correctly designed if and only if it follows divine dynamics;
  • B) the human being cannot dictate macroeconomic or macropolitical policy;
  • C) any human-designed system or policy inherits the sin of the designer;
  • D) divine dynamics obey Occam’s razor;
  • E) the products of a divinely-inspired system are not perfect but tend toward perfection, and that imperfection does not invalidate the correctness or moral value of the general system.

6. We can apply (5E) to evolution. Evolution—biological or otherwise—is the system by which the universe has been created and ordered. The fine-tuned universe and the continuation and adaptation of biological systems are both governed by the same abstract rules. An evolutionary system has three main parts: Environment, Organisms, and Selection. Organisms regenerate with a genetic seed plus a chaotic factor. The environment changes and is changed by organisms. Selection is the family of processes that act on subsets of organisms within the environment. Evolution is the tuning and development of organisms via selection. This abstract definition applies across domains:

  • A) cosmology (Environment ≈ multiverse, Organisms ≈ universes, Selection ≈ stability);
  • B) biology (trivial mapping);
  • C) capitalism (Environment ≈ market, Organisms ≈ firms/sellers, Selection ≈ consumer demand);
  • D) language (Environment ≈ community of speakers, Organisms ≈ linguistic units, Selection ≈ ease of acquisition + expressive precision);
  • E) scientific knowledge (Environment ≈ scientific community + empirical reality, Organisms ≈ hypotheses, Selection ≈ predictive power and falsification resistance);
  • F) highly elastic institutions (Environment ≈ society, Organisms ≈ laws/policies/organizational forms, Selection ≈ functional stability and enforcement feasibility);
  • G) cultural evolution (Environment ≈ sociocultural landscape, Organisms ≈ memes, Selection ≈ transmission fidelity and virality);
  • H) brain development (Environment ≈ sensory inputs and neuromodulatory signals, Organisms ≈ neuronal groups, Selection ≈ differential amplification);
  • I) culinary traditions (Environment ≈ ingredient availability, nutritional demands, cultural palates; Organisms ≈ recipes and techniques; Selection ≈ utility: sensory pleasure, ease of transmission, social bonding, survival value).

Point (5E) states that all organisms within these systems are imperfect yet exhibit a directional tendency toward improvement and perfection; their imperfection does not invalidate the divinity of the abstract system. Recipes improve, poverty declines, language grows more expressive, and scientific knowledge approaches objective truth.footnote 1

7. On the basis of (5A–E) we can formally answer foundational questions about morality, moral duty, free will, and measures of correctness and divinity. The validity of Orthodox theodynamics is indifferent to the historical accuracy of Jesusfootnote 2, because those theodynamics are abstract and transcendent; they are not themselves an organism inside an evolutionary meta-system of possible theodynamic hypotheses. Orthodox theodynamics already articulate (5A–E) through Scripture and the philosophical works of the Early Fathers—e.g., Psalm 127:1 and St. Maximus the Confessor’s Ambigua 7 for (5A). Further questions arise: whether Orthodox theodynamics are the sole transcendent system, how the Antichrist and the filioque are to be defined, and the necessity of a trinitarian structure.

8. Moral duty is identical to correct duty: any process that accelerates evolution through good participation. Good is the property of actions that neither reverse nor dull the fruits of evolution or the process itself but advance them. A good action is one that participates in the evolutionary system as a fit organism. Note that some evolutionary systems are nested inside others. Capitalism (6C) is governed by biological evolution (6B) because consumer demand itself evolves biologically. When a smaller system is nested under a larger one, a fit (good) candidate serves the highest evolutionary system through the lower ones. The moral duty of a lawmaker is therefore to legislate via (6F) in ways that accelerate or maintain the function of the higher divine dynamics.

9. Semitic, ethnic, and pagan theodynamics fail not primarily because of historical inaccuracies but because they are overly dogmatic and unnecessarily detailed. The number of deities in polytheism is arbitrary. Many rules (e.g., prohibition of mixing meat and dairy in Judaism, Islamic dress codes) do not derive from a concrete set of time-invariant abstract concepts. Any theodynamical system that truly transcended the evolutionary meta-system of all possible religions would possess ethnicity-invariant, time-invariant, abstract rules identical to those in (5A–E). Orthodox theodynamics are not one candidate among religions but the descriptor and definer of the abstract itself. They constitute the unique solution. Any other definer of morality and moral duty is either identical to Orthodoxy or a suboptimal, bloated system that fails at some point.

10. The Antichrist is any action that is anti-good. Anti-good (evil) is the property of actions that reverse or dull the fruits of evolution or the process itself (see 8). Killing innocents is evil because it interferes with biological evolution (6B), violating (5C). Socialist policy is antichrist because it interferes with capitalistic evolution (6C), violating (5A–D). Appeals to the masses via democracy or national-socialist ideology likewise bypass, contradict, and deny evolutionary effectiveness. Minarchist free-market systems therefore carry higher moral value than collectivist ones.

11. Any attempt to construct time-invariant general advice or ideology to solve a temporary issue is short-sighted. Injustice is rare in the precise sense that current levels of wealth inequality, AI-induced mental crises, and pollution exist exactly to the extent the collective has generated them. Utopian demands for regulatory intervention or systemic overhaul are neither effective nor divine/good, because the collective has not yet placed itself in a position that would deserve them. Debating the extent of inequalities differs from debating whether they should exist at all. Demanding economic or sociopolitical equality is inherently evil because (A) it intervenes in the natural divine order and (B) it falsely assumes humans and abilities are equal in value. Moral duty (8) is fulfilled through active, non-interventionist participation in the evolutionary systems (6), not through overriding them.

Footnotes

1 No naturalistic fallacy arises: the divine order carries inherent moral obligation, and it includes the mechanism of evolution.

2Orthodoxy is true because it is a perfect descriptor, in addition to the evidence of the person of Jesus. The author believes the first reason is sufficient for belief and necessitates and concludes the entity of Jesus rather than belief as a condition in itself.