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God's intervention. Suffering is evil

If ths is the way to cause intervention we are better off without it.
Causing suffering in the name of religion

He stretched out his cupped hands, begging for water, and the cruel overseer spat on his face. 

His tongue was thick in his mouth from thirst and hunger. He moaned, cried, and prayed.

The unfortunate creature cries to the almighty.

Up to this point, I believed the story told by the Pesach Haggadah. From here onwards, the anecdote is propaganda for believing in a Supernatural power.

The text's objective is to convince us that the omniscient one answers the tormented person’s plea. 

The remainder of the story chronicles the impressive actions of The Holy Spirit in intervening to save His chosen ones. 

A religious person thinks that God is uppermost in the miserable nation’s mind. He is his savior.

The essay portrays the all-merciful one as hearing the cries and the afflicted nation's agony.

The whole balance of the account is about the Almighty's deeds in saving the Jews.

According to people who believe in the intervention of superhuman power, prayer, the fact of torment, and the pledge to his ancestors, Abraham, Isaac, and Jacob, that he would become an important community bringing on these practices of the Lord.

The Saviour's behavior answers the anguished appeals offered to Him and the commitment. 

Suffering, supplication, or the future of becoming leaders is insufficient to make the Deity take action. The three actions are necessary for Him to act, and He does so by His own free will. Yet religious people think that they can force intervention by praying, causing pain, and reminding God of His promise.

The issue rests on the degree of torture, prayer and reminding, required for His will to come into play. 

How Much misery do they have to create? This is the mystery many religious movements have tried to solve.

Not every amount of torture elicits a retort from the Creator, leading people to think that He permits misfortune or takes pleasure in adding to troubles. 

The Hagadah demonstrates, by telling the story of the travail of the Jewish Nation in Egypt, as is done in countless examples in the Bible, that the invisible Almighty One answers sees agony, hears prayer and remembers His promise.

In truth, the nation is enslaved and tortured and escapes, but this happened naturally, not by Heavenly intervention. The misery of persecuted people eventually reaches a level when the horror of hardship is unacceptable and relief is forthcoming, but not from God, from his own volition.

The book of the Passover Meal wants us to believe that God gets angry when pain and torment reach the mandatory intensity and steps in to rescue those in distress.

Believing in Supernatural intervention, as the Haggadah would like, leads to confusion and dangerous practices.

This belief causes people to try and determine when the omnipotent one will step in and remove troubles. The prescribed level of misery only becomes clear to him after Providence brings deliverance.

This question is the subject of  Psalm 119:84 

“When wilt  thou execute judgment on those that persecute me?”

Religious people trust in redemption and wait. They exercise patience, recommend it to others, and are frustrated because they don't know how to bring it about. 

Take, for example, the establishment of the state of Israel. Are we entitled to assume that this was a miracle performed by our Father in Heaven because of the murder of 6 million Jews and 2000 years of persecution? 

Believers understand that He takes action on pain invocation and pleas to Him.

This conception lies at the base of their decisions regarding their behavior towards the Almighty and their fellow man. 

In their thinking, the faithful must offer pain or self-infliction, litany, and rejoicing before the Lord to attain His intervention.

Fasting and living without water are common among monks and yogis in India and Tibet. They do this because they think the all-merciful notices and moves upon their misery.

The Christian religion bases itself on the premise that the Romans crucified the son of the Virgin. (Some antisemites say that the Jews crucified Him)

He takes note of the hardship of believers. His affliction was for them.

Members of the faith use the concept that Man's difficulties stimulate attention to justify the affliction of others in attempts to convert them. 

Muslims oppose certain pleasures and fast during Ramadan to cause themselves ordeals and to bring about redemption by Allah. 

Like the belief in Jesus, Islam encourages the use of persecution to bring people to their way of thinking.

I don’t think heaven distinguishes between people of different faiths when helping unfortunate people.

Those people who sacrificed their children and other humans, like their heroes or their favorite animals, are trying to call down supernatural aid.

If distress invites mercy from the Almighty, they conclude, it behooves people to create it. 

Not knowing the amount of discomfort needed to bring about help from above in blessing their crops and their wives and in protecting their health, they made extreme tortures. 

History has witnessed the most horrendous martyrdom because of these mistaken attempts at manipulating holy power.

Response to hardship is an intrinsic part of God’s nature. It is evil to think that man has the power to make Him act by producing suffering.

Our sacred writings remonstrate against this practice.

The word limits how much you are allowed to mistreat yourself to bring about a response from His Holy Spirit.

For example, the Torah commands us to restrict the affliction of our souls to once in the year on the day of Atonement.

The book of the law admonishes people who wreak misery on their fellow man.

This prohibition is the basis for the precept not to commit murder and the aphorism of Rabbi Akiva to love one’s neighbor as oneself.

God's love of those who suffer is the basis of the commandment to be merciful to a foe. 

In war, there is a danger that we will inflict so much misfortune on the opposing force that his troubles will arouse the merciful one to action. By showing kindness to our enemies, we prevent the Most High from intervening on their behalf.

That is why, when an antagonist has been taken captive, we must use the opportunity to treat him well.

Displaying kindness to one another and alleviating misery resulted in the Lord's non-intervention. God's absence, His non-intervention in man's affairs, is the essence of the messianic era.

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