HOME   People do good because they are human, not because they are religious! 

Do not give God any credit for the good they do, they did it!

 

SIN IS NONE OF GOD'S BUSINESS
 

Sin is a crime against God.  It is about God.  When you sin by hurting say a baby you mean that God is against it and that is what the problem is.  It is cruel to tell a person they have hurt a person who may not exist.  That violates innocent until proven guilty.  A person who hurts another is only made worse by being told their action not only degrades a person but tries to degrade God too.  Evil person x is bad for wanting to hurt person y but if evil person x thinks he also hurts God or tries to then when he does wrong he is trying to go even lower. The perpetrator hurts or degrades themselves and believe in God enhances that degradation.  If you intend to hurt God you are bad even if there is no God. It still shows what kind of person you are.  If there is no God then those who persuade  you that there is are not good people.  They are charming snakes for they have you intending to hurt at least two people when you may be hurting only one!

 

Men and women would not dare to ask you to worship and serve them so they have to invent a lawmaking God to dupe you into doing what they want. When you serve God it is not God at all you serve. It is those who claim to represent him, and or verify his existence and doctrine, that you really benefit and serve. Even if there is a God, you adore their version of him not him. If the morality they preach as God's is reasonable - eg feed your baby - you are still serving them. They feel exalted and honoured that you accept this morality not on its own authority but on the authority of what they perceive God to be.
 
If the morality makes sense you serve them. You honour their perception and therefore them.
 
If the morality is based on faith - eg wage this war because God says it is for the best and he knows best - you give their egos an even bigger boost.
 
If sin is none of God's business that means it is none of theirs. It is even less God's business if he is only in their heads. The God in your head does not necessarily have to be or intended to be the real God if there is one.
 
There are totally different religions. Religions disagree on major matters. Some Muslims are convinced God told them to cut the hands of thieves off and Christians will say their God forbids it. Each side can be very convincing when presenting evidence for their faiths although they contradict each other drastically. Also, a skilled forger could do a Joseph Smith and give us six gospels which portray perhaps John the Baptist as the true saviour which were supposedly translated from parchments in Heaven with the help of an angel and create a more credible faith than Christianity. He could improve on Christianity. Believers are really making idols of popes, priests and mullahs. We say you must divorce religion to make your own decisions and love yourself and make helping others a part of this love.
 
To hold that God or the gods should be obeyed because they are good enough to make us and look after us implies that you have to work out what good is before you can decide if they are good. In what way? Because it is not good to obey a person when you don’t make sure they are commanding good. It would prove you prefer obeying them than doing good. Most religion followers do not adequately check their religion out.
 
Authority is evil in the sense that it can be dangerous. It is a necessary evil at best. Ideally we should not need to be told what to do.
 
The justification for the evil of authority is that we need it to guide us into goodness and order but we should not need it. Only good has real authority for we have to test the gods by it meaning that everybody has to think carefully before they judge anything to be right or wrong. The person who tells us what to do has no authority and is only to be listened to for telling us what good is.
 
Divinity by definition is that which has authority in itself but God has no such authority and even if he has, nobody agrees on what he has decreed or can prove he decreed it so his authority is impotent. This is why the idea of God and gods is so terrible for it implies that they should be obeyed because they are powerful because that is the only reason left. So might is right. That would be an explanation for why believers in God have caused so many wars and have desired to run the lives of everybody else. It implies that obeying God or the gods is more important than being good and reveres power above love. Atheists find a great beauty in the fact that goodness stands alone. Even God has to be judged by good people. It is therefore none of his business what we do.
 
It is also none of God’s business what we do for we cannot harm an all-powerful being like him.

People like the God concept because they want to use it to exploit others. They want others to feel guilty about hurting other people for it offends the perfectly good God. This is exploitation for why put a perception and a belief that can’t be proven right before people and why not just put people first?
 
Sin is an offence against God. Offending God does not mean causing pain to God. When Christians tell you that you hurt God when you sin, this is only a metaphor. It does not hurt God for sin is just that which is incompatible with him. Disapproval is painful so what he does is “disapprove” not disapprove for God’s happiness cannot be diminished for he is perfect. To put a painless offending above human bleeding and tears is as low as one can get. It is none of God’s business what we do to each other for nothing hurts him. The thought, “Oh yes it is because God loves us all and whoever hurts another person hurts what is dear to him”, does not work. God was not hurt so the people you hurt are the ones that you should be making it up to and yet Christians are to be concerned primarily if not only about God. If it is God’s business, then God needs us to be good to one another. In other words, it is his right. But we have seen earlier that God has no needs so he has no rights for rights are based on needs.
 
It is impossible to see how if you hurt John how it could be God’s business that John was upset and left in pain to the extent that you have to make up with God for hurting him. You cannot treat God as if he were John for he is not John so all you can say sorry for is not for hurting John but actually for defying God to damage his property, John, which is a different thing. Belief in God is callous and has the knack for not looking callous. Apologising to God for John's suffering is you trying to deal with the guilt and appear to be a better person by apologising to the wrong person. It is a placebo for your bad conscience. It is not going to make you a better person but a happier and more convincing hypocrite. The Christians have been conditioned to go to God for relief when their consciences condemn them but in fact they can’t do that. It doesn’t make sense. This is really about them using religion to feel better. It is evil to apologise to God for John's suffering. Go to John. The matter is not over until you forget God and do that. In so far as you prioritise saying sorry to John's mother for hurting him over saying it to John you are not sorry for hurting him. So it is with God who the Church says comes first.
 
The sin could not be entirely against God. The fact that John was hurt has nothing to do with God for God is not John. The fact is that God’s handwork was damaged but that is a separate issue. You can’t go to God and say, “I confess that I hit John and I want you to forgive me”. What you say is, “I confess and ask forgiveness not for hurting John but for not respecting your right to obedience when I hurt him”.
 
We see the true face of the mercy of God. It is based on hatred of the rights of the person and is therefore condoning sin and not true mercy. It is just used by religion as an attractant for the unwary. The only reason we get any divine mercy is because God wants to show off his power. To exult in the mercy of God is to declare that God should be followed and obeyed because he is powerful and not because he is good. Might is right and if the Church is the Church of God it will be utterly ruthless and a dictatorship.

 

Religion says that the love of God and not shame should be our motive for amending our lives. Again, we see the supremacy of rational Atheism over

religion. Shame is needed for social control. 

 

Belief in God and its corollary, sin, does away with belief in earthly law and order. Sin is none of God's business and nobody has any business saying it is his business. It is a horrible thing to subject a child to God by baptising him and teaching him to pray for pardon for sins.
 
 
BOOKS CONSULTED

A CATECHISM OF CHRISTIAN DOCTRINE, CTS, London, 1985
A HISTORY OF PHILOSOPHY, VOL 6, PART II, KANT, Frederick Copleston SJ, Doubleday/Image, New York 1964
AQUINAS, FC Copleston, Penguin Books, London, 1991
BEYOND GOOD AND EVIL, Friedrich Nietzsche, Penguin, London, 1990
BOOK OF COMMON PRAYER, Association for the Promotion of Christian Knowledge, Dublin, 1960
CATECHISM OF THE CATHOLIC CHURCH, Veritas, London, 1995
CHARITY, MEDITATIONS FOR A MONTH, Richard F Clarke SJ, Catholic Truth Society, London, 1973
CHRISTIANITY FOR THE TOUGH-MINDED, Edited by John Warwick Montgomery, Bethany Fellowship, Minnesota, 1973
CRISIS OF MORAL AUTHORITY, Don Cupitt, SCM Press, London, 1995
EVIDENCE THAT DEMANDS A VERDICT, VOL 1, Josh McDowell, Alpha, Scripture Press Foundation, Bucks, 1995
ECUMENICAL JIHAD, Peter Kreeft, Ignatius Press, San Francisco, 1996
GOD IS NOT GREAT, THE CASE AGAINST RELIGION, Christopher Hitchens, Atlantic Books, London, 2007
THE GREAT MEANS OF SALVATION AND OF PERFECTION, St Alphonsus De Ligouri, Redemptorist Fathers, Brooklyn, 1988
HANDBOOK OF CHRISTIAN APOLOGETICS, Peter Kreeft and Ronald Tacelli, Monarch, East Sussex, 1995
HONEST TO GOD, John AT Robinson, SCM, London, 1963
HOW DOES GOD LOVE ME? Radio Bible Class, Grand Rapids, Michigan, 1986
IN DEFENCE OF THE FAITH, Dave Hunt, Harvest House, Eugene, Oregon, 1996
MADAME GUYON, MARTYR OF THE HOLY SPIRIT, Phyllis Thompson, Hodder & Stoughton, London, 1986
MORAL PHILOSOPHY, Joseph Rickaby SJ, Stonyhurst Philosophy Series, Longmans Green and Co, London, 1912
NEW COLOUR PIETA, Divine Mercy Publications, Skerries, Co Dublin, 1994
OXFORD DICTIONARY OF PHILOSOPHY, Simon Blackburn, Oxford University Press, Oxford, 1996
PRACTICAL ETHICS, Peter Singer, Cambridge University Press, England, 1994
PSYCHOLOGY, George A Miller, Penguin, London, 1991
RADIO REPLIES, 1, Frs Rumble & Carty, Radio Replies Press, St Paul, Minnesota, 1938
RADIO REPLIES, 2, Frs Rumble & Carty, Radio Replies Press, St Paul, Minnesota, 1940
RADIO REPLIES, 3, Frs Rumble & Carty, Radio Replies Press, St Paul, Minnesota, 1942
REASON AND BELIEF, Brand Blanschard, George Allen and Unwin Ltd, 1974
REASONS FOR HOPE, Ed Jeffrey A Mirus, Christendom College Press, Virginia, 1982
THE ATONEMENT: MYSTERY OF RECONCILIATION, Kevin McNamara, Archbishop of Dublin, Veritas, Dublin, 1987
SINNERS IN THE HANDS OF AN ANGRY GOD, Jonathan Edwards, Sword of the Lord, Murfreesboro, Tennessee, undated
THE BIBLE TELLS US SO, R B Kuiper, The Banner of Truth Trust, Edinburgh, 1978
THE BRIEF OF ST ANTHONY OF PADUA (Vol 44, No 4)
THE GREAT MEANS OF SALVATION AND OF PERFECTION, St Alphonsus De Ligouri, Redemptorist Fathers, Brooklyn, 1988
THE IMITATION OF CHRIST, Thomas A Kempis, Translated by Ronald Knox and Michael Oakley, Universe, Burns & Oates, London, 1963
THE LIFE OF ALL LIVING, Fulton J Sheen, Image Books, New York, 1979
THE NEW WALK, Captain Reginald Wallis, The Christian Press, Pembridge Villas, England, undated
THE PRACTICE OF THE PRESENCE OF GOD, Brother Lawrence, Hodder & Stoughton, London, 1981
THE PROBLEM OF PAIN, CS Lewis, Fontana, London, 1972
THE PUZZLE OF GOD, Peter Vardy, Collins, London, 1990
THE SATANIC BIBLE, Anton Szandor LaVey, Avon Books, New York, 1969
THE SPIRITUAL GUIDE, Michael Molinos, Christian Books, Gardiner Maine, 1982
THE STUDENT’S CATHOLIC DOCTRINE, Rev Charles Hart BA, Burns & Oates, London, 1961
UNBLIND FAITH, Michael J Langford, SCM, London, 1982