INTRODUCTORY QUESTIONS ON GOD

1. Scope of the question
What exactly is “God”? She didn’t do that question once a problem, but it is already a problem for our time. What about us? Can the word “God” say? What fact does it express? How can this fact affect a person? If we want to get to the roots of this question, let’s try first o religious-philosophical analysis. We will discover the source of divine experiences and consider why the topic”God” determines human history. Although it can be heard everywhere today crying, “God is dead!” we see the question of God in ours Wednesday is all the more burning.
Where does the idea of ​​”God” come from, from what roots are it growing up? Why this seemingly useless and for our country as if, after all, a useless topic remains the most burning topic in history? Why does it appear in so many forms? According to external signs, we can say that they basically exist only three forms that circulate in various variations such as notes, polytheism, and atheism. History of humanity in relation he walks to God in these three ways. Even atheism, which seemingly ended God, constantly returns to God’s question and deals with her passionately. If we want to follow the basic questions before us, we would have to present two divine experience roots, to which many others form of experience. Van der Leeuw expressed Their tension, a well-known Dutch religious phenomenology, paradoxically the sentence that God – the Son – is present in religion’s history before God – the Father. 

We should say more correctly that God the Savior, the Redeemer, is before God the Creator. But even in this clarification, we must be careful that this formula cannot be understood in terms of a time sequence, for which there is no evidence. If we can follow the history
of religion, the theme of God always appears in both forms. The word “before” can only mean that the Savior stands in front of the Creator for living existential interest for real religiosity. In this dual form in which humanity has seen its God, it is a double starting point for religious experience, as we already are they talked about it. The first starting point is one’s own experience of an existence that transcends itself and brings us by someone, albeit in the most encrypted way to »completely to another. « This is again a very multi-layered process – complicated as human existence itself.

Theologian Bonhoeffer said, “It is time to put an end to God who is for us only a substitute, a patch on the edge of our incompetence, and whom we invoke when we are at the ends. They did we would find God not only in need, in failure, but in the middle of the fullness of earthly life. So it turns out that God is not a way out of an emergency that loses its function when our skills will improve.3 In the history of human struggles o God is both ways, and both, it seems to me, are equally justified. Both human helplessness can bring us to God and the fullness of life. Whenever people have come to know fullness, wealth, beauty, the size of their being, they must have realized that it is to gift. As a human being, I am bound by this wealth to make sense and accept that sense. Also, inadequacy shows a person the way to something else. Man is alone the question, its invincibility, the boundaries on which the caliber within itself, and the desire for something infinite (probably in the sense of Nietzsche’s words that every joy longs after an eternity, and yet we experience it only in an instant) this limitation and desire for infinite and unlimited it never leaves a person, it makes him feel that it is not enough for himself, that he will reach himself only when he comes out of himself and focuses to something else, infinitely great.

We come to the same conclusion if we notice human loneliness and security. Loneliness is certainly one of how man meets God. If a person feels small, he understands that his existence is a great call for “You” and that he cannot remain alone with his “I.” Loneliness one can experience to varying degrees. It can be until, to a certain extent, saturated when one finds replenishment in the friendly You. But there is a paradox in that. According to Claude, everyone that man finds will eventually appear as an unfulfilled and unfulfillable promise.4 Every human You are basically disappointing because there is a time when no meeting can overcome the ultimate loneliness. Though man finds human You, and when he himself is found, he changes even in loneliness and in the great call for the absolute reaching into the depths of the soul! And not only the misery of loneliness and the experience that no community will fulfill our desire completely, but they also lead to the experience of God. However, the path to God can lead1 to joyful safety. Just the fullness of love and self-discovery can make a person feel what he cannot call and create himself; he can make him realize that he receives more than he can give love and find yourself. In the light and joy of finding oneself, the closeness of absolute joy and complete can emerge, finding yourself behind all human searching. With all this, we just hinted at how human existence becomes the starting point for the experience of the Absolute, which from this point of view we understand as “God the Son,” the Giver of salvation.

Another source of female knowledge is the confrontation of man with the world, with his immensity and power with which man constantly meets. And here again, we see that the cosmos in its beauty and immensity, with its shortcomings, horror, and infinity, brings man to know some exceedingly everything, threatening a man and carrying powers. One thus gains the uncertain and distant image that crystallizes into an image of God the Creator and Father. We’ll stick to the questions, and of course, we’ll come to the delicious problem that presents us to God in history in three forms – monotheism, polytheism, atheism. It seems to me that then the unity of these will be revealed in three ways. Unity, which, of course, cannot mean indent site. Nor can he promise that if he digs enough noise sideways, everything will eventually merge into one and outer form that he will lose its meaning. Such evidence might be to try philosophical thinking, and in which it would be overlooked the seriousness of human decision-making would certainly not correspond to reality. If there can be no question of identity, a deeper look could lead us to realize the difference between them.

The great paths lie elsewhere than the three outer ones suggest formulas that say, “There is one God,” “There are more gods,” There is no God.” In these three sentences and their religion is not only an irremovable contradiction but also a definite one, a relationship that we cannot guess when pronounced. Yes, to prove that all three systems are ultimately convinced of absolute unity and uniqueness. In this, unity and uniqueness are not believed only by monotheism. Not even in polytheism, there were not many gods that people prayed to and placed their hopes absolute. Still, it was clear to them that even above the gods, some believe that this being is only one or, in the worst case, as the original opposite’s eternal rebellion.