Does God Exist: An Answer For Today
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Does God exist? The question implies another: Who is God? This book is meant to give an answer to both questions and to give reasons for this answer. Does God exist? Yes or no? Many are at a loss between belief and unbelief; they are undecided, skeptical. They are doubtful about their belief, but they are also doubtful about their doubting. There are still others who are proud of their doubting. Yet there remains a longing for certainty. Certainty? Whether Christians or Jews, believers in God or atheists, the discussion today runs right across old denominations and new ideologies—but the longing for certainty is unquenched. Does God exist? We are putting all our cards on the table here. The answer will be "Yes, God exists," As human beings in the twentieth century, we certainly can reasonably believe in God—even more so in the Christian God—and perhaps even more easily today than a few decades or centuries ago. For, after so many crises, it is surprising how much has been clarified and how many difficulties in regard to belief in God have melted into the Light that no darkness has overcome.
speak of a God characterized by love, even of God as “a fellow sufferer who understands”:46 something that could not easily be justified philosophically, but only in Christian terms. For Whitehead, the authentic Christian understanding of God does not fit into the scheme of the three main types: “It dwells upon the tender elements in the world, which slowly and in quietness operate by love; and it finds purpose in the present immediacy of a kingdom not of this world. Love neither rules, nor is it
then, of regarding it as an interim stage, easy to see through and to pass through, it is better to regard it as a warning dark shadow continually accompanying belief in God. What is left of Marx’s critique of religion? The far-reaching justification of Marx’s critique of religion becomes clear from the course of our previous reflections. We saw in connection with Pascal95 how much even committed Christians at a time of continual political misuse of religion in the interest of naked power have
God.”57 But how can people to whom the special revelation, the “law,” has not been proclaimed, be said to “keep the law”? Paul’s answer is that “they can point to the substance of the Law engraved on their hearts—they can then call a witness, that is, their own conscience.”58 Which means: “pagans who never heard of the Law, but are led by reason to do what the Law commands, may not actually ‘possess’ the Law, but they can be said to ‘be’ the Law.”59 Precisely because Paul’s positive statements
I feel the horror of a vacuum, because I fear to draw the harsh conclusion that man is abandoned to nothingness? Does not believing in God mean remaining always a child and never growing up—as Freud expressed it? As we saw, there can be no knowledge without some projection. Obviously, projection is involved in my knowledge of the Creator God. Even someone who affirms a nothingness likewise links a projection with nothingness. And yet I have every reason to assume that my projection is not merely
was the opening of the “pantheism controversy.” Lessing’s friend Moses Mendelssohn, a follower of Wolff and collaborator of Friedrich Nicolai—leader of the Berlin rationalists—was unable to dissipate the doubts. Lessing had been a Spinozist. From that time onward, he was regarded as the founder of the peculiarly German variety of a dynamic (Leibnizian) pantheism. Goethe’s religious influence was exercised indirectly, through his poetry; but it was all the more effective at that time and