The recent decisions of the Supreme Court cheat Moloch of his accustomed cheap comestibles. He’ll have to make do with less. But, as with all natural systems under the orbit of the moon, this is a case of pushing the envelope in one way only to see it bulge out in another. Moloch will be served, adequately, or there’ll be hell to pay, and no pitch hot.
There will be deaths. Not of children in the womb, but of others. Moloch must be fed, by his slaves. Now that he’ll be denied the food of babies from so many “trigger” states, he’ll need to be fed in some other way. His vassals will try to figure out how to immolate some high profile victims, to sate his hunger and avert his wrath. I suspect they’ll offer up some from among their own company.
It can’t work. It can’t suffice. His wrath shall inevitably consume all his worshippers. There are not victims enough to sate his lust. His servants then are doomed.
Reject him! Serve the Lord of Life! Only thereby might you prevent your own ingestion, and dissolution, in the insatiable maw of Moloch.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
The argument for creatio ex nihilo is simple. If contra Genesis God created the heaven and the earth by organizing chaotic pre-existent stuff coeternal with him, two incorrigible problems result. If on the other hand he created the heaven and the earth by organizing pre-existent beings who were not chaotic and who were not created from nothing by him, so that they were with him coeternal, then at least one other incorrigible problem results.
Modernism appears pretty consistently in minds as an amalgam of several philosophical notions: positivism, materialism, physicalism, nominalism, liberalism, moral and aesthetic relativism, and atheism. There may be others. If you come across a man who credits one of them, it is a pretty good bet that he credits all the others, too.
It is interesting that, on any one of those notions, there can be no such thing as moral culpability. Modernism then looks like a retreat from morality, and so from responsibility, on every philosophical front. Implicitly, modernism makes shame and guilt inapposite to reality. Shame and guilt are painful feelings, and it is pleasant to get out from under them, via the conviction that they simply don’t pertain to anything – particularly oneself, or one’s acts. That is why modernism is tempting; this might account for its memetic success.
… is much more problematic than for theists. Which is not saying much: evil is no sort of problem for theists, once the nature of actuality is understood. What is actual must act – it’s right there in the term “actual” – so that if creatures are not able to err and so do evil, they cannot act, and so are not actual. Which is just to say that they are not, period full stop. There are actual creatures, who err, ergo etc. Thus if God was going to create *anything whatsoever,* he had no option in logic but to open the way to error, evil, sin, and death.
So, theists have no Problem with Evil, at least in respect to their theism.
The Kalam Cosmological Argument is well known: if the cosmos had no beginning, it would not require a creator. Yay, for the atheist! But then, the cosmos would be infinitely old; and, so, it would be impossible for finite events (such as all those that constitute reality insofar as we can apprehend it) to complete the infinite traversal from the infinitely distant past to any moment whatever of the cosmogonic timeline. Zeno would be pleased. There could then be no present moment, for no such present moment could ever yet have happened. Nothing whatsoever could then ever happen. But, tace Zeno, there is always a present moment, events do transpire, ergo etc. The infinity of the past is refuted by the reality of any present event (or any past event, for that matter). The cosmos is therefore temporally finite, had a beginning, so stands in need of an extracosmic cause, and so forth: God, QED.
But there is also an analogous Kalam Ontological Argument. Ontological arguments proceed from a priori premises, that do not at all depend upon a posteriori observation, such as your indisputable observation of this present moment of your experience. They work whether or not there is anything out there to be observed, or anyone to observe it.
The stack of worlds implicit in Gödel’s Incompleteness Theorems furnishes a way of understanding the Fall as having happened literally, and in (so far as I can tell) complete congruity with the latter day scientific model of our own world’s history – and, indeed, with that of any other – and with the account in Genesis.
This key is simple to explain, but I have found it opens lots of doors; it explains lots of things. Idolatry is the worship of something less than the Most High; of something other than God. Simple, no?
If there is heaven, you would be stupid to forego it by some short term evanescent and unrighteous, ergo in all likelihood maladaptive worldly foolishness. So you would be less likely to engage in short term and mere worldly foolishness (on the contrary, you’d want to be a holy fool!). With eyes always turned to the infinite prize, you would be less likely to grab at – or, a fortiori, work for, or pay for, or sacrifice for – any other, lesser good in contravention thereto.
The intention toward sempiternal life in Heaven, then, tends to social health here below.
This is why it is so important to social health to take religion seriously.