God’s Biological Society – The Family
The first component, and an obstacle to the secularist goal, is the authority of the genetic family. There is no continuation of the species of man without procreation. As such, it is the physical center of humanity and has been such since man climbed out of the mud of the bog. With such an understanding, all cultures in the past have naturally delegated authority to the family; first to the father and mother, second to the community, third to the state, and so on. It had always been a fundamental practice that generated opportunity and stability for all, and despite its frequent inequities due to the abuse of authority by self-centered individuals and groups – a condition that exits in all authorities across all philosophies – it is a proven model. It works because that is God’s creative plan and it is His genetic formula for created man.
Secular man sees another model; one not based upon genetics, but rather upon desires. The first is stable and evolves at a pace that society bears easily and without notice. The second is continually disruptive by nature for it gives preference to immediate and temporal desires, and redistributes resources, which had been acquired through the stability of the family structure, to those who have not had to work for those resources. The secularist, in pursuit of providing resources for the impulse of feelings and desires, has to separate work from reward. Individuals and groups that had spent their lives working for what they thought was theirs, are left to watch those things of value taken away from them and given to another individual or group so that a new desire may flourish. Institutions that struggled for generations in order to reach the higher echelons of quality provisions for specific purposes have found their successful programs sacked and redefined by those who merely desired what that institution earned and offered, and saw no reason why they should have to meet the very requirements that made the institution desirable to them to begin with. The secularist creed is, “Take what you choose not to earn or accomplish”. Continue reading The Rights of Evil – Part 7.
God’s Nature – What Man Resists
God’s nature is love in the full, self-sacrificial form. To experience Him is to feel at first an impulse to the kindness one should show to others, and given good soil to grow in, it becomes a devotion to the demotion of one’s personal desires for the good of all, knowing that in turn one receives the highest quality of humanity; happiness, contentment, and peace. It is a virtue of humanity that cannot be replicated through man’s own endeavors.
Anyone who would contend that their engagement and successful navigation through life is due to their singular force is selfishly ignoring the backs of others upon which they climbed or the receiving nourishment of one order or another from others. No matter how hard one may try, the inevitable truth of God’s work in one’s life is unmeasurable. While the atheist can deny He exists, the atheist cannot deny the assistance of others in his or her life. There, the potential of God always resides and the atheist cannot shake it off. There, the self-sacrificial nature of God and His call for mankind to demonstrate a similar nature resides to lift man away from his inclinations to himself to the aspirations of man in God’s form; a society for the benefit of all. Continue reading The Rights of Evil – Part 6.
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.