Our immortality follows from the mere fact of order, and from our want thereof:
- Creatures can possibly want only when they lack some true good. This aesthetic/homeostatic truth can be verified empirically. Nutritious food, e.g., really is objectively good for animals. It is not an element of reality to which they can be indifferent, and survive. Animals cannot decide that food is irrelevant to them. It is relevant to them according to their nature, that was given with their birth. Likewise, electron shells must seek completion. As food is good for the survival of the animal, so completion of electron shells is good for the stability of the atom. If food and shell completion were not true goods, animals and atoms would not seek them.
- There can be true goods iff there is a moral order to things.
- To say that there is an order to things – any order whatever – is to say that there is a *moral* order to things; for, order is a tendency toward regularity of action; it is, i.e., intensional.
- There can be a moral order to things iff there is God.
- There is God iff God is omnipotent and perfectly good – is, properly speaking, God.
- God is God iff the eschaton involves permanent, complete cosmic victory; involves, i.e., literally infinite good by means of permanent rescue, repair and renewal of all that is good.
- There is permanent and complete cosmic victory iff there is immortality.
- Creatures want; QED.
It might seem upon first examination of this argument that it demonstrates, not our own immortality, but the immortality of some creatures or other – but not necessarily us – produced by this created order. But no; absolute and omnipotent Divine goodness must save everything that is valuable and that can possibly be saved.
I owe this argument to Chastek, who casts it in the opposite direction, so that morality iff immortality.