The Road to Hell

This prosilient piece of propaganda was left at my doorstep, undoubtedly by “caring and well-meaning” proselytizers. It also happens to be a superb example of what is meant by the proverb, “The road to Hell is paved with good intentions.”

As a point of reference, of the myriad of Christian cult collectives, the distributor of this vulgar solicitation happens to be Mormon—merely incidental.

To varying degrees, the vast majority of these religious orders have expended substantial resources in creating an unfathomable array of self-promotional products. From videos to DVD’s, the plethora of products currently available on the market is staggering. The average American could easily render himself financially indigent if he weren’t able to exercise some restraint—though there is no way to avoid the inherent irony that results from the marriage of morality to the salacious habits of modern commercialism.

Even so, this doesn’t account for all of the materials. The sum total of designed and packaged promotional products that are unabashedly pushed by these tautological tyrants should also include the “free of charge” materials whose costs are born entirely by the promoting sect, themselves. Regardless of how these things are funded, their existence speaks to question of what are the ethical implications of using funds for this purpose?

Far and away, the most common tactic, the favored method of selling this slant on subjectivity, is simple. They strap blatant unadulterated membership drives onto the backs of theological endeavors and make them an intrinsic element in their randomly selected and imposed set of cardinal precepts. This act of callous indecency is revolting and wholly incongruent with the definition of altruism. Under the scrutiny of ruthlessly comprehensive, non-biased examination, it is hard not to see them for what they really are, venomous vipers who serve their invidious ends, regardless of their predictable consequences.

The very process of inculcation historically connotes important sociological predictions, but for many of us it can be difficult to fully appreciate this sickening perfidy in the abstract. It helps to re-frame it in a more familiar context. Indeed, it is useful to see this issue from a more personal perspective, consider something more “day-to-day”, something that has a connection to the real world. For example, think of what a real difference it would make if the financial resources spent on the full panoply of solicitations produced by all these theological monsters were spent on doing something that made a real difference in the lives those who desperately need help—such as the obscene number of children who go hungry every day in the United States, to name just one.

In no way does this suggest that there aren’t legitimate expenses in the practical world essential to effectively form and operate eleemosynary organizations—not at all. Anyone who were to suggest otherwise is not a serious or credible advocate, but it is not an eye of a needle through which one may thread less transparent, questionable objectives. Equivocation in any instance of gravity is neither ethically neutral nor is it exceedingly clever.