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Quote by Dejan Stojanovic

“Where is the logic behind the idea that something mortal, fickle, imperfect, weak, could deserve such eternal measure, eternal punishment in its absolute force, which would be too harsh even for the Devil if it existed? Only absolute crime deserves absolute punishment, and Hell, being eternal, is the absolute punishment for its inhabitants. But what possible crime deserves absolute punishment except if a man was capable of killing God, which would be the absolute crime, deserving absolute punishment and Hell? In that case, there would be no God to execute the punishment. Therefore, absolute crime is impossible. Even if God survived, this omnipotent and benevolent God would still have mercy over such a weak and wicked creature as a human being, to exercise his grace and absolute power instead of revenge and save the soul of a lost human being from eternal pain.”

Quote by Dejan Stojanovic

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Dejan Stojanovic
Dejan Stojanovic

Dejan Stojanovic, born on March 11, 1959, is a Serbian poet known for his profound emotions and unique style in his poetry, which has won the hearts of readers worldwide. more

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“Where can we find anything so cruel invented by the Devil in any religious book that would equal the evil majesty of the last judgment, eternal hell, and eternal punishment? It is hard to imagine or invent anything more powerful, more painful, and cruel than hell. It is also hard to imagine that the evil Devil would be able and capable of creating anything as monstrous as the Hell “invented by God,” not the Devil, according to the scriptures. Where is the difference, then, between God and the Devil? And if there is any difference, by what criteria is the evil Devil more “malevolent” than the “benevolent” God, based on what we read? If we correctly read and make common sense conclusions, there is no more immense evil than the Hell invented by the benevolent God.”

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“Is it possible that a benevolent God would punish eternally weak and wicked creatures as human beings are, and probably must be, based on their limited powers? We answer that it is impossible. A benevolent God would not do all this in this world or the afterlife. It is inconceivable that the omnipotent being, characterized by mercy and grace, among other things, would be so cruel. The all-powerful, benevolent, and all-knowing God would, at least to a certain extent, save human beings from their sins and his “future son” from suffering if all this was a matter of free will and the original sin. All this sinning and suffering could have been easily prevented by the omnipotent and benevolent God without the infringement on free will, without the possibility for sin and eternal hell for the millions of people in the “afterlife life.”

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“The main problem is not God or the Devil but a human being incapable of resolving affairs without “sinning.” The biggest source of continuous sinning and misunderstanding is not God’s word but a word uttered by a human being who sold it as God’s word. These and similar deceits throughout history are the highest forms of the enslavement of human beings, the highest forms of insincerity, and the highest forms of disrespect to a benevolent human being. Skillful and often evil human beings act (enjoy acting), using a benevolent God as the means for malevolent human causes. Even if the reasons were benevolent and often based on ethics, the ends did not justify the means. To trade the souls of millions of people in this life, not in an afterlife, to accomplish either political goals or to provide grounds for easier rule, “ethics” and “legislature” are the best examples of evil will that can be best described as inspired by the “Devil” itself.”

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“The omnipotent God, regardless of free will, would predict the Devil himself and save not the human race but himself from this possibility, which undermines his omnipotence. No Devil can exist as a creation of God unless intended by God. If God did not intend the Devil, then it either does not exist or is God himself. Nothing in the universe, even evil, can be ascribed to anything else except God. No Devil can accept the world’s sins, which are God’s sins. No Devil can sacrifice himself for the sins of the world or human beings, which are ultimately God’s sins. If the Devil would be offered, or serve as an excuse and scapegoat, for the world’s sins or human sins, which are, ultimately, God’s, then the Devil’s sacrifice would exceed in nobleness God’s benevolence and again prove that the Devil is a higher Being who must pay a higher price than God for the existence of all.”

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“God is even what we hate in him. There is more goodness in the Devil than there could be evil in God. God and the Devil are the same. Both are words that describe the same thing. The act of creating is more devilish than anything else. Maybe the creation itself is the primordial sin for which we all pay the price. Maybe Eve did not commit the original sin but the Devil-God himself. Maybe God-Devil himself wanted the fruit of knowledge, the fruit of creation. Perhaps he challenged the absolute peace of the Absolute, the absolute peace of nothingness. Maybe the original sin stems from this provocation of the Absolute Being. Perhaps the absolute emptiness, the ultimate Garden of Eden, was disturbed by this interference, and God threw a challenge into the face of nothingness and the face of the Absolute. And maybe for this sin (God’s rebellion), the Absolute Father, the Absolute Being, had to expel God from the absolute garden of peace and Paradise into the Hell of Existence, the Hell of Life.”

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“Who is the first rebel, the first warrior, the first sinner? Who disturbed the first and universal peace of the Absolute? God himself. Who pays the price of the original sin of God himself, not Adam’s sin? The world itself. The Devil is all we don’t recognize in ourselves. God is all we don’t understand. But what we don’t understand, we ascribe to the Devil. Evil is what we don’t recognize, and what we don’t recognize, we don’t understand. If God is the Creator, his only legitimate son is the World (Christ can only be a grandson, among myriad others in the Universe). But God and the World are the same. Since God is the World, through the World, God creates and recreates himself—the God-World.”

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“Existence is the noblest task for the noblest being. There is no real existence without real life. Real life is impossible in absolute comfort and perfection. Absolute perfection and comfort in real life, or of real life, would undermine its value. The value of life is manifested, among other things, through the efforts of every single being in a universal scheme of things. Without effort and action, there would be no real beauty, and even if there were real beauty, this beauty would be less beautiful because we would take it for granted; it would be too easy and, therefore, less enjoyable.”

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“The highest beauty is life itself. The measure of life is not suffering but existing. The purpose of existence is life. The measure of existing is not absolute comfort but absolute strife for absolute beauty, absolute perfection. The hardship of life, even innumerable suffering, is proof of life as it is and not as it should be, according to us. We can only dream of producing a more perfect existence, a more perfect life, a more perfect eye or jaw, but we are incapable of making life. In this sense, we are incapable of judging, in absolute terms, what good or bad design is, and we are incapable of escaping a given reality, which we may improve and approve of but in no way disprove.”

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