How can Abrahamics enjoy their time in heaven if they know that many of their loved ones are burning in hell forever at the same time?

>"you want to be with your mom?"
>*throws him into hell"
>"Here you go"
>"AAAAAAAAAAAAACK"

Free will.

You WILL forget about all your loved ones and you WILL be happy

That sounds cruel.

>Let's be honest who deserves to suffer for eternity?
Those who eat shrimp. Gods says it, and gods is the source of objective morality because without objective morality everyone would rape everyone, hence if you eat shrimp, you deserve to suffer for eternity.

So hell is not eternal? Cool

There are two aspects to morality: morality as goodness, and morality as law. Pursuing the Good is intrinsically valuable, but without disincentives for eschewing it, creatures who by their composite nature subject to change and thereby contingently as opposed to essentially good, prone to alteration and evil, will be prone to straying away from it; thus, God imposes morality as a law, to ensure the goodness of His creatures.

Now, God is by His simple nature an energeia -- activity. In God, there is scarcely any real distinction between His attributes and His operation, we merely logically distinguish between the two, because we cannot conceptualize of God in His ineffable and incomprehensible essence due to our delineating Him on the basis of our creaturely observations; all our descriptions of God are in some way or another on the basis of negation, whether as privation or eminence: we begin to be, so God must be unbegotten; we are composite, so God is ineffably simple; we exist in time, so God is timeless; we undergo alteration, so God is subject to change due to His transcending time and space; we are finite, so He must be infinite. We never truly define God as His essence is unattainable, we merely delineate the realities around Him in relation to ourselves.

[...]
We try to circumscribe Him, but He is uncircumscribable. We differentiate in Him between essence and subsistence -- ousia and hypostasis -- on account of the fact in creatures the hypostasis is ontologically prior but logically posterior to the many ousiai that constitute it, for all existences are but bundles of coexistent attributes, various universal properties predicated of a hypostasis but which cannot subsist outside of it; thus, we say that the Father, Son and Holy Spirit are all equally "God" because divinity is a property -- a numerically singular universal -- that subsists in all three hypostaseis, just as the numerically single universal property of humanity subsists in all particular human persons, no different between any of us. Yet when we say so, we conceptualize of the essence as a property as opposed to activity, and of it as ontologically posterior to hypostaseis: but God's essence is identical with Himself, and His Son and His Spirit are not due to the fact that His generating the persons that causally derivative and therefore inferior to Him yet nonetheless ontologically equal on account of the fact that they are mere extensions of His existence -- for to be a mere extension of God is no mere thing, as it requires ontological equality with Him on account of incorporeal, simple, transcendental nature -- is *part* or His essential activity. God is Thought Thinking of Itself, and in the process of His most sublime, supreme contemplation of His grandeur, He generates the Son and through Him the Spirit, for He comes to know Himself most perfectly in the reflection of others: His generating the other two divine persons is indicative of His omnipotence (for He produces minds who equally possess His attributes), His omniscience (for through Them, He most perfectly actualizes Himself by knowing Himself in Their reflection) and His omnibenelovence (for it is the ultimate, most sublime act of Love), but it is undefinable in its essence

[...]
[...]
Thus, God is Pure Act. And being simple, He has a single activity: His eternally perpending Himself. Thus, Creation cannot be a second activity, rather it is an operation that is an extension of His essential rumination of His own Self. Ergo, the ultimate purpose of Creation is to serve as a monument to God's glory, and all creatures within it are destined for eternally imitating God, seeking to contemplate Him as He does Himself, but failing to do so; and in doing so, vindicating His ineffable glory, for even finite, imperfect creatures such as ourselves are left stupified by His magnificence despite our inability to fully comprehend it.

The skopos and telos of Existence is epektasis: our eternally circling around God, growing in our knowledge of Him, but never exhausting all that can be said and known of Him. For He is like an infinite well of water from which we seep, yet also infinitely greater than infinity, for His being infinity is merely a notion we have of Him in relation to ourselves -- His infinity is comprehensibly incomprehensible, but His essence is so incomprehensible we cannot even comprehend it, for we can have no direct notion of it.

Everything in Creation exists to facilitate our contemplation of God; God man made in the image of God, and his existing in a community is a most sublime imitation of the loving, perichoretic unity of the Godhead. The community of men is a symbol, an icon, of the Most Holy Trinity. We seek to attain its perfection, but never can, for the Son and the Spirit are extensions of God, His Being and His Doing, eternally subordinate to His will; God is one since in the Godhead there is one source—the Father; one will—that of the Father; one nature and power—that which the Father communicates to His Son and Spirit; one activity—that which the Father completes through His Son and Spirit.

But in man, there are many wills and many activities, which only contingently and not essentially as in God align. We can never be like the Trinity God engenders, but through living imbricated in a community, we can most truly and fully come to know ourselves, for man can only comprehend himself in relation to others; and by comprehending himself as the extension of a community, he can begin to comprehend the community of love, will, nature and activity that God engenders through His Son and Spirit.

By learning humility through existence in a community, where man is compelled to rely on others as an extrinsic good -- extrinsic, inasmuch as he is compelled to rely on others to accord the material conditions prerequisite for the leisure necessary to engage in contemplation of the divine -- and intrinsic good -- intrinsic, inasmuch as his reflection on himself and others allows him to comprehend divine realities -- man learns humility before God; and through humility, reverence for and unity with Him.

That is the source of all morality.

There are two aspects to morality: morality as goodness, and morality as law. Pursuing the Good is intrinsically valuable, but without disincentives for eschewing it, creatures who by their composite nature subject to change and thereby contingently as opposed to essentially good, prone to alteration and evil, will be prone to straying away from it; thus, God imposes morality as a law, to ensure the goodness of His creatures.

Now, God is by His simple nature an energeia -- activity. In God, there is scarcely any real distinction between His attributes and His operation, we merely logically distinguish between the two, because we cannot conceptualize of God in His ineffable and incomprehensible essence due to our delineating Him on the basis of our creaturely observations; all our descriptions of God are in some way or another on the basis of negation, whether as privation or eminence: we begin to be, so God must be unbegotten; we are composite, so God is ineffably simple; we exist in time, so God is timeless; we undergo alteration, so God is subject to change due to His transcending time and space; we are finite, so He must be infinite. We never truly define God as His essence is unattainable, we merely delineate the realities around Him in relation to ourselves.

[...]
We try to circumscribe Him, but He is uncircumscribable. We differentiate in Him between essence and subsistence -- ousia and hypostasis -- on account of the fact in creatures the hypostasis is ontologically prior but logically posterior to the many ousiai that constitute it, for all existences are but bundles of coexistent attributes, various universal properties predicated of a hypostasis but which cannot subsist outside of it; thus, we say that the Father, Son and Holy Spirit are all equally "God" because divinity is a property -- a numerically singular universal -- that subsists in all three hypostaseis, just as the numerically single universal property of humanity subsists in all particular human persons, no different between any of us. Yet when we say so, we conceptualize of the essence as a property as opposed to activity, and of it as ontologically posterior to hypostaseis: but God's essence is identical with Himself, and His Son and His Spirit are not due to the fact that His generating the persons that causally derivative and therefore inferior to Him yet nonetheless ontologically equal on account of the fact that they are mere extensions of His existence -- for to be a mere extension of God is no mere thing, as it requires ontological equality with Him on account of incorporeal, simple, transcendental nature -- is *part* or His essential activity. God is Thought Thinking of Itself, and in the process of His most sublime, supreme contemplation of His grandeur, He generates the Son and through Him the Spirit, for He comes to know Himself most perfectly in the reflection of others: His generating the other two divine persons is indicative of His omnipotence (for He produces minds who equally possess His attributes), His omniscience (for through Them, He most perfectly actualizes Himself by knowing Himself in Their reflection) and His omnibenelovence (for it is the ultimate, most sublime act of Love), but it is undefinable in its essence

[...]
[...]
Thus, God is Pure Act. And being simple, He has a single activity: His eternally perpending Himself. Thus, Creation cannot be a second activity, rather it is an operation that is an extension of His essential rumination of His own Self. Ergo, the ultimate purpose of Creation is to serve as a monument to God's glory, and all creatures within it are destined for eternally imitating God, seeking to contemplate Him as He does Himself, but failing to do so; and in doing so, vindicating His ineffable glory, for even finite, imperfect creatures such as ourselves are left stupified by His magnificence despite our inability to fully comprehend it.

The skopos and telos of Existence is epektasis: our eternally circling around God, growing in our knowledge of Him, but never exhausting all that can be said and known of Him. For He is like an infinite well of water from which we seep, yet also infinitely greater than infinity, for His being infinity is merely a notion we have of Him in relation to ourselves -- His infinity is comprehensibly incomprehensible, but His essence is so incomprehensible we cannot even comprehend it, for we can have no direct notion of it.

Everything in Creation exists to facilitate our contemplation of God; God man made in the image of God, and his existing in a community is a most sublime imitation of the loving, perichoretic unity of the Godhead. The community of men is a symbol, an icon, of the Most Holy Trinity. We seek to attain its perfection, but never can, for the Son and the Spirit are extensions of God, His Being and His Doing, eternally subordinate to His will; God is one since in the Godhead there is one source—the Father; one will—that of the Father; one nature and power—that which the Father communicates to His Son and Spirit; one activity—that which the Father completes through His Son and Spirit.

[...]
[...]
[...]
But in man, there are many wills and many activities, which only contingently and not essentially as in God align. We can never be like the Trinity God engenders, but through living imbricated in a community, we can most truly and fully come to know ourselves, for man can only comprehend himself in relation to others; and by comprehending himself as the extension of a community, he can begin to comprehend the community of love, will, nature and activity that God engenders through His Son and Spirit.

By learning humility through existence in a community, where man is compelled to rely on others as an extrinsic good -- extrinsic, inasmuch as he is compelled to rely on others to accord the material conditions prerequisite for the leisure necessary to engage in contemplation of the divine -- and intrinsic good -- intrinsic, inasmuch as his reflection on himself and others allows him to comprehend divine realities -- man learns humility before God; and through humility, reverence for and unity with Him.

That is the source of all morality.

As always, atheists are too idiotic to realize that in a world wherein God does not punish people for behaving immorally and merely allows the good to attain the intrinsic reward for pursuing that which is noble and transcendental, only those who intrinsically pursue the good do good; in a world in which he does, both those who do what is right for its own sake and those who would do good insofar as they wish to avoid being punished will choose to pursue higher ends. To this one might subsequently add that laws and their concomitant punishment have a pedagogical purpose: they induce the bestial and profligate to contemplate the good through habit. Men are insufflated through discipline and punishment with knowledge of that which is good and transcendental; many who are driven solely by fear to do good are instilled through conditioning with a desire to intrinsically pursue the good.

Furthermore, midwitted atheists misapprehend that morality depends on God in two senses: an ontological sense, and a legalistic sense. God, being the most highest and transcendental reality, is the telos and skopos of all that lower realities depend on and find most desirous. All the carnal pleasures of this plane are false desires, mediated desires for the ultimate and most sublime reality that is God; indulgence in the hedonistic passions is fictive, finite, fissiparous, fleeting form of pleasure, tiresome and inpermanent, whereas unity with God in His energies is the most highest form of self-actualization, the most supremely sublime and fulfilling bliss. Without any sort higher supranatural realities, there is little reason to eschew dissipation in the atavistic instincts of this world -- little reason not to succumb to the desire to satiate each vile passion at the expense of others. Since doing good to others is not itself a path to fulfillment, since there is no higher telos beyond the material, morality is a mirage.