| A Discourse on Theology, Part II He entered as the old man told the other not to feel sorry for the lord had shone down rays which had endowed illumination on the redemption of man and also of the amnesty granted to those penitent souls who anxiously and reverently submit to the Will. Finally, the pious old man had expired and the room emptied. As he and the other left the room he said, “A feeling of complete dismay overcomes me when old men, feeling feeble in their age, are ‘born’ again simply to allay the restless notions of their imminent end.” “What is the matter with an old man committing to the Word? What man would not wish to feel as though he could transcend death and live eternally peaceful?” “None, but that does not rectify this. For a man to live his life impiously and then at the slightest intimation of his mortality concede to piety’s false hope is nothing more than cowardice, and though I do not consider myself brave as my life reaches its final moments I would not submit to such folly.” “Ha! Quite humorous blasphemer, but I doubt even you could escape the abject fear of an ultimate end.” “It is interesting that you dare call me ‘blasphemer’ when it is you that calls false piety virtue. The old man was blessed for finding your god, you claim, when his death was imminent, but where was his faith when he was young and strong and independent? It was nonexistent since there was no need for spiritual enlightenment, no direction was needed to decipher right from wrong, nor was the assurance of an intangible life. That was his true self; his actions were governed by his whim not by some inane canon. Then because of fear he betrayed his true self in exchange for false piety. Is this what you call virtue?” “Hmm, verily the old man’s piety was iniquitous, but not all those that find Him near the end are false. No, some truly do find Him.” Unfortunately, he had nothing left to say to this so he quipped, “But it still does not spare them death, nor does it change the truth.” “I feel sorry for her,” the other said about the old man’s only daughter. With this comment he recognized the greatest sin piety had committed against man, the endowment of pity. “Why do you pity her?” he asked. “What? She has lost her father no more than six months after losing her mother; it is only natural to feel sorry.” “Why? Were you the one who caused the hardship? No, but still you feel guilty that you were not the one afflicted by such strife. Tell me, why is this?” “Ah, I see that you wish to blame this on the Faith. Unfortunately, any slightly educated individual would know that guilt is a structure of society, not theology.” “Yes, guilt is a societal imposition but solely through theology is its significance amplified so. The fear of isolation is not nearly enough to cause one to submit to such a heinous notion. No, only the fear of perdition that theology imparts can force one to feel guilt, to pity.” “That may be so but is it not to the benefit of all? Is pity not the gift of the Great Benefactor? Is it not His supreme benefaction?” “No, even under the pretense that your god exists, it would be its greatest blight on man for it is the most pretentious of acts.” “To pity another is pretentious? How is that so?” “Simply put, pity is condescending for it implies that the one who pities is better than the one who is pitied. And through pity one debases the other by insinuating that the helpless other could not possibly go on without the one’s sympathy. Degradation is twofold however, for in pitying another one devalues one’s own worth by emphasizing the other’s struggle over one’s own. Also, humility is lost in this act, and we both know how your god ‘feels’ about the meek.” “Truly, He does wish us to be humble, but I do not see how pity constitutes a loss of humility.” “Now who is the ignorant one? Can you not see that through pretension one loses humility? Is it not clear that the idea that one can ease suffering by simply feeling sorry is conceit?” The other now understanding the sinfulness of pity quietly said, “Yes.” Noticing his victory he went on, “How is it that your ‘infallible’ god would direct its flock in paradoxical paths? Could it be that your god does not exist?” Quickly, the other replied in a rehearsed manner, “He has a plan. The ambivalence of His Word is extant solely to test His children.” Appalled he responded, “So there is a divine plan? And as part of this plan your god tests the populace with obtuse edicts undoubtedly alienating many whom your god supposedly loves unconditionally?” “Yes, there is a plan and it has been in place since the beginning. And yes, His objective is to test His precious progeny for there is no better way to find those worthy of Paradise.” “Do you realize the absurdity of your argument? Why would your god wish to test those that it loves so unconditionally? Furthermore, why would an infallible entity create those unworthy to enter His plane of divine recompense?” Angered the other said, “Again you slander the Great Benefactor of man, foul heathen. How many times must I reiterate that my faith shall not waver for His Word has prepares one to be resistant to calumnious expression.” Taken aback by his lack of progress in the other’s liberation from piety he decided to alter the focus of their discourse and said, “So, your god is benevolent?” Surprised and suspicious of the change the other answered, “Of course, He wishes well for all his endeavors and assists them in the subtlest of ways.” “Then undoubtedly your god must be incapable of even the slightest malfeasance?” “Verily, He is not. And why would He? Why would He cause harm to His creations?” “I can hardly fathom a reason, but what do you make of the divine chastisements in your book?” “They are but parables, just as we concluded in our last discussion. Are you certain that your impiety has not damaged your recollection?” “How humorous, but do you not find it odd that an omnipotent being cannot be malevolent?” as he said this their conversation was interrupted by a swarm that placed the old man’s body on display without consent of the old man’s only heir. Thinking nothing of it for the old man was dead both he and the other departed leaving their discourse incomplete. Part 3. |