Love Without Redemption: Man's Contract With God

Given a material thing, its true value, if any, is a derivation of the Greater.

If a friendship repairs the soul, it is aligned with love.

If wealth does not become a burden, it is aligned with freedom.

What is the boundary between greater immaterial things and material atrocities? Is there such a thing?

Genocide could be misinterpreted as a radical act of freedom, the freedom to impose your will and slaughter an entire people. This pathway is paved through oppression, subjugation, and defiling of miracles, both your own people and the slaughtered people.

There is no link between an atrocity that defiles miracles and the Greater. The delusion of the oppressor is the belief in the atrocity's counterfeit shadow.

God abandoned this world; God abandoned every human. Love from his perspective, total abandonment from the human perspective.

To love this relationship across this silence is itself a miracle of unequal weights, for it requires the abandoned man to consent and worship a being who watches his own creation decay into death. The hubris of man is not recognizing death as the dissipative realization of God's grammar.

Entropy is the ultimate expression of God's grammar.

God himself created this world from love and love alone; he emptied himself in love. Divine intervention in the destiny of his creations would reduce his Greater love into a counterfeit love: God is bound to himself and only himself.

Man can never love God. Man can only love actual and imaginary representations of God, for there is no possibility of loving something beyond our realm. To say "I love God" is an imposition of the self onto him. What is more idolatrous than reducing the sum of the Greater into personal utility?

Even the worship of God himself is unjust. Men pray and beg for divine providence, but divine love is incapable of providing that. Even those who take the leap of faith knowing this must somehow worship his love that does not intervene against atrocity.

Humans can love their relationship to God, but systems are structurally incapable of the same love. Systems are abstract, impersonal, and inhuman; people are concrete, personal, and human. Such systems include places of worship. Most places of worship are social clubs that feign worship of God: how many have you seen dissolve themselves in love of God?

The bond between God and things is only between God and natural things. There is no bond between God and man's synthetic creations.

Men are blessed with free will, but few choose to turn towards God.

The devotion of an absent God is agony unless one kills the yearning for God. The man who cries under God's absence does not recognize that God has already fulfilled his singular condition of his contract to man, and so the source of his agony is misplaced onto God from himself. God is bound to his completed love, but his love is only complete in a way that leaves man unfinished.

This world itself and its inhabitants could not be further from God.

On one hand, we all are finite beings with finite resources subject to decay, the original fall of man. We are enslaved to scarcity and its requirements to maintain our earthly bodies. Our actions themselves are impure.

On the other hand, we all are truly at an infinite distance from God by nature of our finitude. Our character is tainted by moral distance, and our being is tainted by divine distance. The fall is structurally necessitated.

We are exiled horizontally into a realm of decay and competition, and we are exiled vertically into a realm of precluded communion.

God fulfilled his contract: there is no God which will save you.

Can you accept a love of abandonment?

The alignment towards what God represents is only possible through the orientation of our actions. Our actions when aligned towards God are derivations of the Greater. The fulfillment of our contract is an ongoing quest to become a poor imitation of God's absent love.

The derivation of God's love in the moral realm: love as release, love as the distance between you and another human. To respect the autonomy and interiority of the other, or the release of our own being onto them. The highest love in the moral realm is to see another person as human as yourself, and there hardly exists another thing as difficult as this. Such love is the only possibility to sever moral distance. The root of atrocity can only be temporarily pulled through an imitation of God's love.

God is love, and all things in this world are manifestations of his impersonal love. This impersonal love, at face value, would find it judged by modern society to be worthless.

"If you love everything equally, then you love nothing."

"If you love everything equally, then you do not love me."

Relational love requires a personal hierarchy of love. A man's child above his wife, his wife above his family, his family above strangers, and strangers above beasts. What is the eternal value difference between the essence of his wife and a random woman picked from the street? Both will be dead within 100 years; both will be forgotten within 200 years; both will be eradicated from time within 4000 years. Any ultimate difference between them is of a contingent imagination, a derivation from a love of presence.

Relational love is bound to contingent factors: family, culture, and other improbabilities. Its frame is inherently constrained. The severance of moral distance must transcend the personal frame and pierce into the fundamental realm of the human condition. Only then is justice truly just.

All that is truly good must be impersonal. Only complete beings may be truly good; we are exiled in the third axis from being truly good.

To forsake the idea of true goodness, to abandon salvation as categorically denied, to choose to imitate impersonal love regardless, is the choice to infinitely walk towards nothing without redemption.

Where there is action without redemption, given to all and possibly received by nothing… this is where God manifests.

"Let there be light."