Moral decline mirrors the physical degradation described above, manifesting as societal disintegration. The “remedies of the present”—technological advances, social reforms—are often insufficient or come too late, as the true remedy—new life—continues to be extinguished through abortion. The lament that “we have killed off a generation of that remedy” underscores a profound bioethical crisis: the destruction of unborn children not merely results in demographic loss but symbolically represents the loss of intergenerational hope and potential moral exemplars. These unborn individuals could serve as carriers of societal renewal—intellectual, moral, or spiritual—yet their elimination accelerates the cycle of decay. From a Thomistic perspective rooted in natural law, abortion violates the teleological purpose of procreation (Summa Theologica, Part II-II, Question 64, Article 7), further deepening societal moral entropy by normalizing the commodification of life. Empirical data, such as from *guttmacher.org*, supports that restrictive abortion policies often correlate with better maternal health and social outcomes; however, the broader theological claim is that abortion actively contributes to the moral and ontological decline, removing the very seed of future redemption. Biologically, the concept of genetic entropy aligns with this biblical curse, demonstrating an empirical basis for the ongoing deterioration of life. Scientific research indicates that deleterious mutations accumulate over generations, steadily eroding genomic integrity and contributing to species decline. This process, particularly under a young-earth framework (estimating the earth’s age at roughly 6,000–10,000 years), suggests that mutation rates—often cited as 75 to 175 per generation—would inevitably lead to genetic inviability over time, making evolutionary advancement impossible and reinforcing the idea that the curse’s effects are ongoing. The “modes of transporting powers,” perhaps referring to epigenetic mechanisms or hereditary factors, are now understood to be compromised, resulting in diminished vitality across generations. This degeneration is not a matter of chance but a theodic consequence—divine punishment that underscores humanity’s estrangement from original life and vitality, illustrating a pedagogical purpose behind the suffering and decay observed in the natural world. In sum, the Genesis curse embodies a dual entropy—physical, evidenced by genetic deterioration, and moral, reflected in societal decline. The unborn are seen as vessels of potential redemption—remedies embedded within new life—whose destruction compounds the overall loss. While this framework adopts a deterministic view rooted in divine justice, it also holds out hope for eschatological redemption: the promise that through Christ’s second coming (Romans 8:23), the curse will be reversed, restoring the original harmony and plenitude of creation. The lament woven into this reflection calls for moral and bioethical vigilance, recognizing the inexorable decline but also the divine possibility of renewal. The pathos of this discourse emphasizes both the tragedy of current decay and the hopeful anticipation of ultimate reconciliation—a call to preserve life and moral integrity amid the relentless march of entropy. This meditation on the themes of cosmic and moral degradation, viewed through the lens of the Genesis curse, calls for a thorough and nuanced examination at the intersection of theology, cosmology, and bioethics. It suggests that the universe and human society are on a trajectory of decline, initiated by the primordial Fall recounted in Genesis—where creation's original harmony is fractured, leading to a progressive unraveling from a state of abundant plenitude to one marked by necessity and decay. Scientific efforts to remedy this decline often come too late or serve merely as temporary palliatives, highlighting a narrative of irreversible loss. The principle of the Fall (Genesis 3:17–19) intersects with human ingenuity at a critical, often futile, juncture—where the potential for redemption is buried in the grave of successive generations’ extinction, exemplified by the abortion of unborn life, which becomes a symbol of societal self-destruction. The biblical curse upon the earth—"Cursed is the ground because of you; in pain you shall eat of it all the days of your life" (Genesis 3:17)—initiates a metaphysical chain reaction of decline, disrupting the original harmony of creation. Throughout theological history, from Irenaeus's *Adversus Haereses* (Book V, chapter 23) to modern creationist interpretations, this curse is understood as an ontological imposition of entropy—a divine decree that subjects the universe to futility, as echoed in Romans 8:20–22. This futility manifests in diminishing vital energies, genetic transmission, and the modes by which life sustains itself. The curse is not arbitrary but retributive, serving as divine justice that infuses the material realm with a teleological decay—thorns and thistles as symbols of resistance, toil as the Sisyphean burden of human labor (Genesis 3:18–19). Patristic thinkers emphasize that the Fall broke the analogy of being (analogia entis), severing the seamless communion between Creator and creation, leading to a gradual diminishment of “redeeming value”—a concept discussed by Calvin in his *Institutes* (II.1.5), where sin’s pollution permeates existence. The period from Eden’s pristine state to the current degraded condition reflects an entropic gradient: the original uncorrupted genome devolves into a repository of harmful mutations, paralleling thermodynamic principles and the theological understanding of disorder’s inexorability.