It seems to me that God is not so cruel as to compel worship. That is all too human God is good. We are free because God is good and we freely can reject spiritual freedom and embrace diabolism. I do agree otherwise that a new Christian foundation for humanity is necessary and I hope that all the evil stimulates it arising swiftly.
Do you think we have a duty to confront the church? I miss going, and yet I also feel angry and alienated by their attitude and behavior toward the "pandemic", as you describe above. It feels like sin to stay away, and it feels like putting my soul in mortal danger to participate.
Thank you Dr Tad. Communism weaponizes benign and good institutions and warps it against mankind--its an intentional tactic and modern man has now without much doubt, witnessed this globalized activity. Everything communists touch turns to dung. Marx wrote a letter to a colleage: "But, if constructing the future and settling everything for all times are not our affair, it is all the more clear what we have to accomplish at present: I am referring to ruthless criticism of all that exists, ruthless both in the sense of not being afraid of the results it arrives at and in the sense of being just as little afraid of conflict with the powers that be." Marx. His chief operating principal was to tear down. This comes from Satan who as Jesus stated, "steals, kills, and destroys."
Freedom lies at the basis of God’s design concerning the world and man. Freedom begets evil, but without freedom there is also no good. Compulsory goodness would not be good. In this is the fundamental contradiction on freedom. The freedom for evil is, evidently, a condition for the freedom for good. Forcefully abolish evil without a trace and there remains nothing of a freedom for good. Here is why God tolerates the existence of evil. Freedom begets the tragedy of life and the suffering of life. Therefore freedom is something difficult and harsh. Freedom is least of all an easy thing and a life in freedom is least of all an easy life. It is easier to live within necessity. Dostoevsky, who had very profound thoughts about freedom, suggested, that it is a most difficult thing for man to bear up under the freedom of spirit, the freedom of choice. Man readily abdicates freedom in the name of mitigating the suffering of life through a compulsory organising of the good (as in compulsory theocracies and the Communist system). It would be a mistake to think, that man especially values freedom. On the contrary, he ever and again regards the gift of freedom as something fatal and no wise defends freedom. I am not at all speaking here about freedom in the political sense, but exclusively about freedom in the metaphysical sense. But metaphysical freedom has its own living and practical consequences, it possesses its own social projection. There does not exist any sort of adequate expression of metaphysical freedom in social life. Here the correlations are very complex and tangled. Freedom in the political projection usually is understood, as the rights of man, as the pretensions of man. But if freedom be taken in its metaphysical depths, then it mustneeds be acknowledged, that freedom is altogether not the matter of the rights and the pretensions of man, but is rather his obligation. Man ought to be free in spirit, he ought to bear the burden of freedom to the end, since in freedom is included God’s idea about him, his God-likeness. God demands, that man be free, He expects of man the act of freedom. God has need of the freedom of man moreso, than does man himself. Man readily renounces freedom in the name of the easing of life, but God does not renounce the freedom of man, since with this is bound up His design for the world-creation. The teaching about the freedom of the will, traditionally defended by Christian theology, is a vulgarisation of the problem of freedom and the adaptation of it for utilitarian ends. The teaching about freedom ought to be connected with the teaching about spirit, to which I have had possibility only to lead up to.
Pretty sadistic of God who sent his Son to be crucified to save mankind. I much prefer the ideas of Berdyaev in regards to freedom. And if morality exists, freedom and God exist. Berdyaev writes: "The existence of evil is the proof of the existence of God. If the world consisted wholly and uniquely of goodness and righteousness there would be no need for God, for the world itself would be god. God is, because evil is. And that means that God is because freedom is."
It seems to me that God is not so cruel as to compel worship. That is all too human God is good. We are free because God is good and we freely can reject spiritual freedom and embrace diabolism. I do agree otherwise that a new Christian foundation for humanity is necessary and I hope that all the evil stimulates it arising swiftly.
Do you think we have a duty to confront the church? I miss going, and yet I also feel angry and alienated by their attitude and behavior toward the "pandemic", as you describe above. It feels like sin to stay away, and it feels like putting my soul in mortal danger to participate.
Thank you Dr Tad. Communism weaponizes benign and good institutions and warps it against mankind--its an intentional tactic and modern man has now without much doubt, witnessed this globalized activity. Everything communists touch turns to dung. Marx wrote a letter to a colleage: "But, if constructing the future and settling everything for all times are not our affair, it is all the more clear what we have to accomplish at present: I am referring to ruthless criticism of all that exists, ruthless both in the sense of not being afraid of the results it arrives at and in the sense of being just as little afraid of conflict with the powers that be." Marx. His chief operating principal was to tear down. This comes from Satan who as Jesus stated, "steals, kills, and destroys."
Freedom lies at the basis of God’s design concerning the world and man. Freedom begets evil, but without freedom there is also no good. Compulsory goodness would not be good. In this is the fundamental contradiction on freedom. The freedom for evil is, evidently, a condition for the freedom for good. Forcefully abolish evil without a trace and there remains nothing of a freedom for good. Here is why God tolerates the existence of evil. Freedom begets the tragedy of life and the suffering of life. Therefore freedom is something difficult and harsh. Freedom is least of all an easy thing and a life in freedom is least of all an easy life. It is easier to live within necessity. Dostoevsky, who had very profound thoughts about freedom, suggested, that it is a most difficult thing for man to bear up under the freedom of spirit, the freedom of choice. Man readily abdicates freedom in the name of mitigating the suffering of life through a compulsory organising of the good (as in compulsory theocracies and the Communist system). It would be a mistake to think, that man especially values freedom. On the contrary, he ever and again regards the gift of freedom as something fatal and no wise defends freedom. I am not at all speaking here about freedom in the political sense, but exclusively about freedom in the metaphysical sense. But metaphysical freedom has its own living and practical consequences, it possesses its own social projection. There does not exist any sort of adequate expression of metaphysical freedom in social life. Here the correlations are very complex and tangled. Freedom in the political projection usually is understood, as the rights of man, as the pretensions of man. But if freedom be taken in its metaphysical depths, then it mustneeds be acknowledged, that freedom is altogether not the matter of the rights and the pretensions of man, but is rather his obligation. Man ought to be free in spirit, he ought to bear the burden of freedom to the end, since in freedom is included God’s idea about him, his God-likeness. God demands, that man be free, He expects of man the act of freedom. God has need of the freedom of man moreso, than does man himself. Man readily renounces freedom in the name of the easing of life, but God does not renounce the freedom of man, since with this is bound up His design for the world-creation. The teaching about the freedom of the will, traditionally defended by Christian theology, is a vulgarisation of the problem of freedom and the adaptation of it for utilitarian ends. The teaching about freedom ought to be connected with the teaching about spirit, to which I have had possibility only to lead up to.
Pretty sadistic of God who sent his Son to be crucified to save mankind. I much prefer the ideas of Berdyaev in regards to freedom. And if morality exists, freedom and God exist. Berdyaev writes: "The existence of evil is the proof of the existence of God. If the world consisted wholly and uniquely of goodness and righteousness there would be no need for God, for the world itself would be god. God is, because evil is. And that means that God is because freedom is."