The cover of the Daily News featured a slam at prayer and God with this headline: “God Isn’t Fixing This.” It followed the headline with this tag line:
“As latest batch of innocent Americans are left lying in pools of blood, cowards who could truly end gun scourge continue to hide behind meaningless platitudes.”
Talk about meaningless platitudes. What remedies have liberals offered? More gun laws. That is, more government. California has some of the strictest gun laws in the nation. They didn’t stop two people from using guns illegally or building pipe bombs.
There are millions of Californians who have guns who have never shot anyone. When asked about what happened in San Bernardino, Deion Sanders said Guns aren’t “picking up themselves and pulling triggers on [their] own. . . . People are doing that. It says more about people than it says about guns.”
God and prayer do matter to liberals as long as government is god and prayer is for the government god to fix everything. It wasn’t too long ago that President Obama said, “God bless Planned Parenthood,” and liberals cheered.
Liberals are all for prayer and a god of their own design so as long as what’s being prayed for is a new and bigger government (god) program.
For liberals, anything can be fixed if government is (1) given additional power and authority and (2) more money. To a liberal, government is the ‘Fix It Felix’ character in ‘Wreck it Ralph.’ Whatever Ralph wrecks, Felix (government) fixes it. The problem is, government is actually ‘Wreck it Ralph,’ and there’s no government that can fix what it wrecks.
You name the government program, and I can tell you how the government wrecked what it was trying to fix – from the war on poverty to education.
The State has become a tyrannical and capricious god: controlling lives, confiscating property, legalizing the killing of unborn children, and changing the definition of marriage.
Conde Pallen’s novel “Crucible Island” describes what happens when the one true God is rejected and a substitute god replaces Him.
Political subjects look for a substitute provider so that “the individual should have no thought, desire, or object other than the public welfare, of which the State is the creator and the inviolable guardian. As soon as the child is capable of learning, he is taught the Socialist catechism, whose first questions run as follows:
- By whom were you begotten?
- By the sovereign State.
- Why were you begotten?
- That I might know, love, and serve the Sovereign State always.
- What is the sovereign State?
- The sovereign State is humanity in composite and perfect being.
- Why is the State supreme?
- The State is supreme because it is my Creator and Conserver in which I am and move and have my being and without which I am nothing.
- What is the individual?
- The individual is only a part of the whole, and made for the whole, and finds his complete and perfect expression in the sovereign State. Individuals are made for cooperation only, like feet, like hands, like eyelids, like the rows of the upper and lower teeth.1
There is no longer any fear of God. In fact, there is no mention of God or God’s law anymore. The government won’t allow the posting of the Ten Commandments, one of which is “You shall not murder.” You reap what you sow, and you don’t reap what you haven’t sown.
As a result, there is no way to counter the false religion of Islam since we no longer have an ontological and moral reference point to make clear evaluations of such things.
Atheists argue that belief in God is the problem. Really? If there is no God, then what happened in San Bernardino was nothing more than an evolutionary struggle between evolving biological entities. As Nicholas Cage’s character (John Koestler) says in the film ‘Knowing,’ “There is no grand meaning, there is no purpose. I think s**t just happens.”
In the end, the eternal fate of those that lost their lives and those that took their lives is the same — “dust in the wind” — and no government can change it.
- Conde Pallen, “Crucible Island: A Romance, an Adventure and an Experiment” (New York: The Manhattanville Press, 1919), 109-110. [↩]
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