JESUS ADVOCATES AN EVIL MORALITY BASED ON "UNLESS GOD COMMANDS YOU TO LOVE LOVE DOES NOT MATTER"
A hideous doctrine that Christians and Muslims tend to follow, states that there is no right and wrong unless there is a God to create it by commanding. So torturing babies is only bad if and because God says so. It is grossly evil if God does not command it. Then merely by his permission or command it becomes good. Here is a quote showing how Jesus blatantly made belief in it the commandment behind all the commandments. See how it is the real great commandment.
QUOTE, FROM CHAPTER 11, Divine Commands Are the Foundation of Morality,
Janine Marie Idziak, CONTEMPORARY DEBATES IN PHILOSOPHY OF RELIGION
Edited by Michael L. Peterson and Raymond J. VanArragon
Grounding for an ethics of divine commands can also be found in the New
Testament. The contemporary philosopher Philip Quinn finds such a foundation in
the well-known command of Jesus to love one’s neighbor as one loves oneself: The
love of neighbor of which Jesus speaks is unnatural for humans in their present
condition. It does not spontaneously engage their affections, and so training,
self-discipline and, perhaps, even divine assistance are required to make its
achievement a real possibility. For most of us most of the time, love of
neighbor is not an attractive goal, and, if it were optional, we would not
pursue it. It must therefore be an obligatory love with the feel of something
that represents a curb or check on our natural desires and predilections.
Because the divine command conception holds that all obligations depend on God’s
will, such an obligatory love is properly represented as subject to being
commanded by
a divine lawgiver. It is, then, no accident that the love of neighbor the
Gospels propose to us is a commanded love.
Another example is his doctrine of Hell. Here is a quote about how Christians today pretend that if you go to Hell forever it is all your choice. They lie that your choice puts you there and then keeps you there. This is another example of how Jesus presumed the truth of divine command. His version did not pick nice things and say God commanded them. It did not shy from saying that God commands and does really distasteful things and God is right to.
This is from chapter 10 of the same book, Damnation and the Christian God.
But the words of Jesus, as recorded in the gospels, do not support the idea of a freely embraced destiny; they support instead the idea of a forcibly imposed punishment, even a torture chamber or a place of unbearable torment. In the parable of the sheep and the goats, those subjected to punishment not only do not choose their punishment; they are surprised to receive it. And in the parable of the rich man and Lazarus, the rich man’s torment is hardly something that he has freely chosen to endure.
