God’s Biological Love – The Second-Person Relationship
“People fail to get along because they fear each other; they fear each other because they don’t know each other; they don’t know each other because they have not communicated with each other.” Martin Luther King Jr.
The second obstacle to the secularist goal, is the natural superiority of the second-person relationship over that of the first-person and third-person relationships. An individual is a finite creature in that he or she can only interact with others on an intimate and transformative level to the degree in which they can physically place themselves in contact with others. In the practice of second-person relationships down through the last several millennia, its evolution assumed a pace that permitted a relatively smooth assimilation into the society. For there to be true cohesion between the members of a society, there must be the constant opportunity to directly permit the gentle persuasion of the second-person relationship to overcome the individual inclination to self-centeredness. We call this liberty. However, since the late Middle Ages and on into the Enlightenment, where man changed the final cause for his advancement as a society through science – that of the final cause or will of God – to its efficient cause – man himself – our ability to communicate in the second-person relationship has diminished greatly; despite the technological wonders that have afforded us the opportunity to be closer than ever to one another. Continue reading The Rights of Evil – Part 8.
And So What About God?
First of all, it is not about God. Man is not so much rejecting God as he is rejecting his own self. Mankind is like the child that will hold its breath in order to get its way with the parent, but at some point the child has to accept the fact that breathing is an absolute part of its existence. Have you ever noticed that children only hold their breath as a maneuver with their parents? Do you actually believe it would work on one’s peers? Think about that. But, of course, having merely held its breath, the child considers that a milestone to be reckoned with, and an advancement to its cause of independence and authority. “Don’t mess with me.” Continue reading The Rights of Evil – Part 5.
Redefinition of Our Society
In order for this experiment to succeed, man has found the necessity to redefine those traditions and absolute truths into new concepts for the use of the future society. And why is this?
Before there was the invention of man’s application of his mind into the real world – technology – he lived as a species who thrived due to his genetic predisposition to the formation of a society, and the nucleus of that society was the genetic family of the parents, a man and a woman, their children, sired through the heterosexual union of the parents, and the extended relationships brought about as a result of such focus. Society was a relationship between related people who shared a common cause; their security in a world that demanded their eventual death. Living together as a unit simply means common genetics, physical appearance and abilities, practices, and beliefs. Continue reading The Rights of Evil – Part 4.
Who could possibly be more compassionate for a sick child than the mother of that child? Who could be of better service to the land than the farmer who owns it? And would you really go to an electrician for a heart transplant? What I’m getting at here is the power of, and truth found in intimate association; whether it be the interaction between individuals, or those associations of man with the world and its wealth of knowledge. It is no mere coincidence that Christ proclaimed “You shall love your neighbor as yourself.” But as with all associations, the quality of such relies upon the dependency between those associations. The woman, as mother, is biologically and psychologically linked to the child. The farmer is fully dependent for his family’s stability and health upon the land he stewards daily. The doctor, through his intensive and exhaustive training of the knowledge of medicine, is best suited to perform such a difficult operation as a heart transplant. They all realize and live out dependencies, and in so doing are transformed by them.
We embrace such attributes as virtues, yet as a society we propel ourselves – through increasingly larger communities and complexities of social structure – into a world where personal, second-person interactions are relegated to second-class status. While we proclaim our structures as aids to understanding and improved personal relationships, the truth of the matter is that we understand less of each other now than at any time in history. What we have gained is empirical. What we have lost is communicative, spiritual, and transformative. Without a lengthy, intimate experience, a source of knowledge between one person and another is not much more than a sympathy, or a “There but for the grace of God go I.” rationalization. Modern society claims intimacy through its social structure and embraces the concept of mankind as of one body, but sets goals that move mankind away from constant, personal interaction and into impersonal limitations and suspicious inclinations. Continue reading The Rights of Evil – Part 3.
Secular Ideology & Christian Ideology
Secular man views society as the common discipline of respect for one another’s existence, and the right to be within the society through the birth of their physical form into the physical world. (If you’re not born you’re not equal.) The foundation of their society is equality; that word that we all believe we have the definition of, at least until matters of well-being and preferences are considered as part of the interactional discourse between humans. Then the term equality becomes that quality of existence that is always just around the corner of any disparity between us. Equality, in truth, is much more abstract than faith; but it appears more real because of its deceptive value. In our attempt to quantify and thus use equality for the well-being of society, we do so through human law, or the reliance upon mankind as the sole judge of the moral nature of himself. Think of it as athletes scoring their own performances in a competition. How well do you think that would work?
Christian man views society as a singular body with a diversity of gifts. Respect for those gifts permits the free exercise or equality of the individual within the society. Faith is the catalyst that leaves all judgment to God and relies upon His love to define their law. Christianity states that evil exists as an entity – Satan – who seduces mankind to oppose God’s will, and manifests that opposition in what the Christian calls sin. But if man could not be deceived by Satan, could Satan be evil? It appears to me that it takes two to tango, does it not.
So, the Christian looks without to find meaning, and the secularist looks within to find meaning.
Man recognizes two forms of evil; natural evil and moral evil; the evil without and the evil within. Continue reading The Rights of Evil – Part 2.