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anti-theism

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The consequence model, the logical one, the amoral one, the one which refuses any divine intervention, is a problem really for just the (hypothetical) logician. You see, towards God I would rather be grateful for Heaven (which I do not deserve) than angry about Hell (which I do deserve). By this the logician within must choose either atheism or theism, but he cannot possibly through good reason choose anti-theism. For his friend in this case is not at all mathematical law: the law in that 'this equation, this path will consequently direct me to a specific point'; over the alternative and the one he denies, 'God will send me wherever and do it strictly for his own sovereign amusement.' The consequence model, the former, seeks the absence of God, which orders he cannot save one from one's inevitable consequences; hence the angry anti-theist within, 'the logical one', the one who wants to be master of his own fate, can only contradict himself - I do not think it wise to be angry at math.

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My belief is that, morally, God and Satan are vaguely on the same page. According to the common understanding of Satan's origins, holiness must be in his blood: but a corrupted formula. The vital difference is that God is willing to offer grace for our sins; he delights in grace. God is the one and only holy and just punisher of sin, yes, but that is partly so because punishment for the sake of punishment is not something he loves. Whereas Satan, as the accuser, and as it is written, actually seeks God's permission to punish; he, being a seasoned legalist, delights in finding wrongs and will defy his own morality just to expose immorality. This is why both the anti-religious soul and the violently religious soul are, whether consciously or unconsciously, and sadly enough, glorifying their biggest hater: Satan is not only a lawless lover of punishing lawlessness, but also the greatest theologian of us all. He loves wickedness, but only because he loves punishing wickedness.

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the believer claims to know, not just that God exists, but that his most detailed wishes are not merely knowable but actually known. Since religion drew its first breath when the species lived in utter ignorance and considerable fear, I hope I may be forgiven for declining to believe that another human being can tell me what to do, in the most intimate details of my life and mind, and to further dictate these terms as if acting as proxy for a supernatural entity.

CH
Christopher Hitchens

Is Christianity Good for the World?

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I cannot, of course, prove that there is no supervising deity who invigilates my every momentand who will pursue me even after I am dead. (I can only be happy that there is no evidence forsuch a ghastly idea, which would resemble a celestial North Korea in which liberty was not justimpossible but inconceivable.) But nor has any theologian ever demonstrated the contrary. Thiswould perhaps make the believer and the doubter equal__xcept that the believer claims to know,not just that God exists, but that his most detailed wishes are not merely knowable but actuallyknown. Since religion drew its first breath when the species lived in utter ignorance andconsiderable fear, I hope I may be forgiven for declining to believe that another human being cantell me what to do, in the most intimate details of my life and mind, and to further dictate theseterms as if acting as proxy for a supernatural entity. This tyrannical idea is very much older than P a g e | 5 of 29Christianity, of course, but I do sometimes think that Christians have less excuse for believing, letalone wishing, that such a horrible thing could be true.

CH
Christopher Hitchens

Is Christianity Good for the World?