Who and what God is not.
If we want to talk about God, we must first realize that we are and will remain “illiterates”: God cannot be described or defined. And yet we are talking about God as a “counterpart,” like a “where” and a “where” of life beliefs. It is not a question of reflecting here, such as individual world religions speak of God. We want to briefly show the spirit in which he speaks of God, the Christian message of faith, and what possibilities and limits appear.
We assume that talking about God is based on the experience of God, which cannot be equated to specific religious experiences. “Like everyone else, experience presupposes the present experience. At the same time, however, it is more than such an experience if it is here a certain experiential perspective that classifies experiences and can memorize this experience.”
First, we want to briefly describe what God is as Christian faith is not:
– For us, God is not “the supreme builder of the world, “Which once created the world set in motion, and he left it to himself and once and for all laws, which would be above him only as “moral instance ” watched over and held him accountable. – God is not the last “deep dimension” that we could, after intense inner seeing debate.
– God is also not an all-pervasive universal ” world spirit.”
– God is also not equal to “the utopia of a liberated world, from all oppression and all unrest.”
– God is not “some quality, some state, or some part of our worldly reality; it is not even the highest and the “most perfect being” in the construction of the great “pyramid of being, “nor the first link in the whole” chain of causes, “which once somehow “pushed.”
– all others…
So: God does not belong in the context of our reality, which we can understand with our senses and our common sense. Therefore, we cannot create any reasonable “conception of God as it is for all others
subjects of our experience – at least in principle – we can define it precisely according to the content and scope.”
Possible talk about God
So how can we say anything about God if he is not part of our worldly reality and thus not the object of ours direct experience?
We can’t talk about God right like that if we “understand” it; we can only indirectly “Refer” by understanding our reality as a parable fulfilled by his work (Kasper 1975, 123 et seq.). As Jesus spoke of the kingdom of God in parables, we too can speak of God by that we consider the things and events of our reality to be signs and symbols referring to quite another the fact is infinitely superior and yet in the present on which they have a basis on which they are focused and in which they have limited participation. Following the classic “teaching on analogy,” W. Kasper points out that “grammar of faith” always contains three elements:
a) Positive, positive statements (= via affirmations) about God, which is based on a positive connection between finite and infinite resulting from creation: We can know God from his effects in the world,
b) Negative statements (-via negation) about God emphasizing pronounceability and final God’s incomprehensibility in the realm of finiteness,
c) Exceeding statements (via eminent) about God, which point out that God is incomparably higher, surpasses ultimate perfection in an unrivaled way.
Therefore, we know who and what God is not, rather than who he is:
In the end, we cannot know and understand him (-dict ignorant) (Kasper 1975,127). So talking about God in parables is always also expressed the radical in the comparability of God. That’s it all. Positive statements still sound negative. “Not so,” if we call God infinite, not conditioned, not changeable, not mortal, not you.
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