On God’s Will

Working draft, University of Saikamon Journal of Theosophy, 1,1, YC 116, Part I of a Series

“Begin dictation.”

“There exists a perennial question. Does God exist?”

“An individual theology on the existence of God that claims one way or the other without the strength of reason, is neither accurate nor useful. The circular reasoning espoused by the majority of the Amarr, promulgated by the Theology Council and the Church, enforced by the Ministry of Internal Order, and supposedly adhered to by the elite of the empire, is not robust and fails tests of stress and flexibility.

Let us look at an illustration of the challenges such reasoning faces. As an example, we can view an illustration of the reasoning itself, based on a conversation, in which I had the pleasure of being a party.

I ask, “Where is it that the souls of the fallen go?”

She, a patron of the Terrace, responds, “They dwell at God’s hand, honored as Faithful.”

I continue, curious, “Do they? Fascinating.”

She contends, “They are warriors in God’s name. They deserve nothing less.”

I respond, “Some would say Karsoth ruled in God’s name. Does he also dwell at God’s hand?”

Defensively, she replies, “You are questioning my faith.”

I continue, “I asked a question, yes. But am I questioning your faith? Doubtful. The faith is not so brittle as to succumb to an offhand remark, don’t you think?”

She responds, “Karsoth was a manipulator. He will not sit at God’s hand.”

I press the issue in another direction, “I suppose, though I wonder who gets to decide.”

She says, “God knows his own.”

I decide to prod, “So, in theory, Karsoth could be sitting at God’s hand while those who died in Hofjaldgund today are eternally damned? After all, what if Karsoth was actually one of God’s own?”

She responds with a bit of a growl, “He is not.”

After a slight intervention by another patron, she continues,

“The Empres had him executed. She is God’s voice among the Faithful. If she does not see him as worthy, then he is not worthy. Additionally, Karsoth allied himself with Blood Raider heretics.”

I respond, “And yet is not the Empress herself an exception? She managed to evade the Shathol’Syn, after all.”

She declares, “That was God’s will.”

And I continue, “So then, was it also God’s will that Karsoth exercise such power and influence over the Empire?”

She responds, “He was a heretic. And you are attempting to confuse me.”

I, of course, assured my dear companion that I was doing nothing of the kind, but as you can see by the reasoning displayed in our exchange, there exists a dangerous pattern in her belief. It is anathema to her faith to even consider the notion that Karsoth sits at God’s hand. Particularly troubling is her use of “God’s will” to justify Empress Jamyl’s ability to escape ritual suicide while refusing to accept that it may also be due to the same “will of God” that Karsoth came to power in the first place.

If “God’s will” is the end all to any argument for the sake of good, why cannot a more negative state of affairs also be attributed to divine providence? The fact that the answer is “no” implies that the standard believer is consuming information from a source of authority. It is therefore, that authority–most likely the Theology Council or the Church–rather than God that is responsible for belief in God and by extension, God’s very existence!

A truly robust theosophy would either accept that God’s will applies to all things universally equally or that it does not apply at all. Selectively using the “will of God” for strengthening those things that are perceived as good by the majority while withholding the “will of God” from a disenfranchised minority makes the faith neither universal nor particularly strong at standing against even the most perfunctory of challenges.

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