Big brother (1984) got a bad rap as he is really benevolent

 Big brother (1984) got a bad rap as he is really benevolent 

Winston and Julia go to O'Brien's house, where they confess to O'Brien that they are enemies of the Party. In the party one must think first of the state and not of ones own-self. Own-self is a crime. "

Ask not what your country can do for you - ask what you can do for your country”

c. 1961 JFK

O'Brien explains the secret Brotherhood, a loosely formed group committed to eliminate the Party and Christian morals.

 

He initiates Julia and Winston into the group. Julia and Winston are the last of the non-Chritsian world and all they want is to frolic in the woods or in thier dingy apartment like muskrats in the animal kingdom. 

Big Brother was the Good Guy

In the book 1984 it's suppose to be a totalitarian dystopic future where big brother is evil, Winston Smith is good for thinking outside 

the box and so on etc. But what if Winston Smith really was just a selfish criminal rebel and big brother really was trying to help. For 

one Winston Smith said he'd throw acid in a childs face, spread diseases, and kill tons of innocent people to advance his cause. This shows he's not interested in helping people he's interested in his own personal agenda. Second everything the party says makes sense, 

of course not to us because we haven't learned to doublethink We are double thinking the new orld and the old non-chritian world !!

but if you accept what O'Brein says it makes sense. 

Quantum Physics theorizes that our minds create reality not the other way around, so simply collectively believing something through the party makes it true which means the party never lies.    The party is the state and as such part of The Church Church of England 

The only indication the party was ever bad is when O'Brien says that the goal of the party is to destroy human spirit, but that was 

after Winston was going through therapy so anything he heard O'Brien say was unreliable at that point. 

I continue to believe that INGSOC and the party were good in 1984.

Consists of the civil territory which for over 1000 years (754-1870) acknowledged the pope as temporal ruler. The expression "Patrimonium Sancti Petri" originally designated the landed possessions and revenues of various kinds that belonged to the Church of St. Peter at Rome. Until the middle of the eighth century this consisted wholly of private property, but the term was later applied to the States of the Church, and more particularly to the Duchy of Rome. Our subject may thus be conveniently treated under the following heads: I. Patrimony of St. Peter (tracing the origin of the States of the Church to the time of Charlemagne); II. History of the States of the Church.

The law of Constantine the Great (321), by which the Christian Church was declared qualified to hold and transmit property, first gave a legal basis to the possessions of the Church of Rome. Subsequently the possessions were rapidly augmented by donations. Constantine himself set the example, the Lateran Palace being most probably presented by him. Constantine's gifts formed the historical nucleus, which the Sylvester Legend later surrounded with that network of myth, that gave rise to the forged document known as the "Donation of Constantine". The example of Constantine was followed by wealthy families of the Roman nobility, whose memory frequently survived, after the families themselves had become extinct, in the names of the properties which they had once presented to the Roman See.

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State and Church

https://www.newadvent.org/cathen/14250c.htm

The Church and the State are both perfect societies, that is to say, each essentially aiming at a common good commensurate with the need of mankind at large and ultimate in a generic kind of life, and each juridically competent to provide all the necessary and sufficient means thereto. The State is ethically demonstrated to be such, and the Church has a like demonstration from the theology of Christian Revelation. By reason of coexistence on the earth, community of subjects, and a need in common of some of the same means of activity, it is inevitable that they should have mutual relations in the juridical order. To declare these relations in brief from an ethical viewpoint, which is the scope of the present article, it will be necessary to state:

I. The basis of their respective rights;

II. The range of their respective jurisdictions;

III. Their mutual corporate relation;

IV. The union of Church and State;

V. Counter theories.

The goal of the State is the temporal happiness of man, and its proximate purpose the preservation of external juridical order and the provision of a reasonable abundance of means of human development in the interests of its citizens and their posterity.

As there are many distinct States of equal natural right the subjects of each are restricted in number, and its government of them is practically confined within the limits of its own territory. Within this territory it has full power to govern them, defining their rights and in some cases restricting the exercise of these rights conferring purely civil rights and imposing civil duties, holding its citizens to a proper condition of public morality, owning property and qualifying private ownership of the same--all within the exigencies of the civic purpose of preserving external juridical order and Promoting the prosperity of the citizens, and over all bound by the enactment of the Divine Law, both natural and positive. In a word, the State controls its own subjects, in the pursuit of its own natural end, in all things where a higher right does not stop it

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2234 God's fourth commandment also enjoins us to honor all who for our good have received authority in society from God. It clarifies the duties of those who exercise authority as well as those who benefit from it.

Duties of civil authorities

2235 Those who exercise authority should do so as a service. "Whoever would be great among you must be your servant."41 The exercise of authority is measured morally in terms of its divine origin, its reasonable nature and its specific object. No one can command or establish what is contrary to the dignity of persons and the natural law.

2236 The exercise of authority is meant to give outward expression to a just hierarchy of values in order to facilitate the exercise of freedom and responsibility by all. Those in authority should practice distributive justice wisely, taking account of the needs and contribution of each, with a view to harmony and peace. They should take care that the regulations and measures they adopt are not a source of temptation by setting personal interest against that of the community.42

2237 Political authorities are obliged to respect the fundamental rights of the human person. They will dispense justice humanely by respecting the rights of everyone, especially of families and the disadvantaged.

The political rights attached to citizenship can and should be granted according to the requirements of the common good. They cannot be suspended by public authorities without legitimate and proportionate reasons. Political rights are meant to be exercised for the common good of the nation and the human community.

The duties of citizens

2238 Those subject to authority should regard those in authority as representatives of God, who has made them stewards of his gifts:43 "Be subject for the Lord's sake to every human institution.... Live as free men, yet without using your freedom as a pretext for evil; but live as servants of God."44 Their loyal collaboration includes the right, and at times the duty, to voice their just criticisms of that which seems harmful to the dignity of persons and to the good of the community.

2239 It is the duty of citizens to contribute along with the civil authorities to the good of society in a spirit of truth, justice, solidarity, and freedom. the love and service of one's country follow from the duty of gratitude and belong to the order of charity. Submission to legitimate authorities and service of the common good require citizens to fulfill their roles in the life of the political community.

2240 Submission to authority and co-responsibility for the common good make it morally obligatory to pay taxes, to exercise the right to vote, and to defend one's country:

Pay to all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.45

[Christians] reside in their own nations, but as resident aliens. They participate in all things as citizens and endure all things as foreigners.... They obey the established laws and their way of life surpasses the laws.... So noble is the position to which God has assigned them that they are not allowed to desert it.46

The Apostle exhorts us to offer prayers and thanksgiving for kings and all who exercise authority, "that we may lead a quiet and peaceable life, godly and respectful in every way."47

2241 The more prosperous nations are obliged, to the extent they are able, to welcome the foreigner in search of the security and the means of livelihood which he cannot find in his country of origin. Public authorities should see to it that the natural right is respected that places a guest under the protection of those who receive him.

Political authorities, for the sake of the common good for which they are responsible, may make the exercise of the right to immigrate subject to various juridical conditions, especially with regard to the immigrants' duties toward their country of adoption. Immigrants are obliged to respect with gratitude the material and spiritual heritage of the country that receives them, to obey its laws and to assist in carrying civic burdens.

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2242 The citizen is obliged in conscience not to follow the directives of civil authorities when they are contrary to the demands of the moral order, to the fundamental rights of persons or the teachings of the Gospel. Refusing obedience to civil authorities, when their demands are contrary to those of an upright conscience, finds its justification in the distinction between serving God and serving the political community. "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."48 "We must obey God rather than men":49

When citizens are under the oppression of a public authority which oversteps its competence, they should still not refuse to give or to do what is objectively demanded of them by the common good; but it is legitimate for them to defend their own rights and those of their fellow citizens against the abuse of this authority within the limits of the natural law and the Law of the Gospel.50

2243 Armed resistance to oppression by political authority is not legitimate, unless all the following conditions are met: 1) there is certain, grave, and prolonged violation of fundamental rights; 2) all other means of redress have been exhausted; 3) such resistance will not provoke worse disorders; 4) there is well-founded hope of success; and 5) it is impossible reasonably to foresee any better solution.

The political community and the Church

2244 Every institution is inspired, at least implicitly, by a vision of man and his destiny, from which it derives the point of reference for its judgment, its hierarchy of values, its line of conduct. Most societies have formed their institutions in the recognition of a certain preeminence of man over things. Only the divinely revealed religion has clearly recognized man's origin and destiny in God, the Creator and Redeemer. the Church invites political authorities to measure their judgments and decisions against this inspired truth about God and man:

Societies not recognizing this vision or rejecting it in the name of their independence from God are brought to seek their criteria and goal in themselves or to borrow them from some ideology. Since they do not admit that one can defend an objective criterion of good and evil, they arrogate to themselves an explicit or implicit totalitarian power over man and his destiny, as history shows.51

2245 The Church, because of her commission and competence, is not to be confused in any way with the political community. She is both the sign and the safeguard of the transcendent character of the human person. "The Church respects and encourages the political freedom and responsibility of the citizen."52

2246 It is a part of the Church's mission "to pass moral judgments even in matters related to politics, whenever the fundamental rights of man or the salvation of souls requires it. the means, the only means, she may use are those which are in accord with the Gospel and the welfare of all men according to the diversity of times and circumstances."53

41 Mt 20:26.

https://www.vatican.va/archive/ENG0015/_INDEX.HTM

https://www.newadvent.org/cathen/14257a.htm