Presence of God

They argon not dustup that originate in the recognition of that which has no limitations, and indeed thither can be no such words. Thus good-will is left only with the knowledge that it confides to know something which it cannot describe-- simply to which it assigns foothold that start out to describe its indescribability.

Since humanity has no new(prenominal) way of reasoning about this impulse, it has always been necessary to develop some direction of representing the knowledge of the creation of matinee idol. The usual solution has been to argue that God's founding is intuited, felt, sensed, or in some way received--as by actor of manifestation or gracility. In all these cases, of course, the speaker needfully comes up against the uniform human limitations. Clearly modes of knowing or feeling, as well as conceiving of being in the bit to "receive" from this other, posit the existence of God in terms that relate to human rather than to divine existence. The notion of "intuiting" God's existence does, however, approximate the unstatable difference between anything that, in human terms, exists and the constitution of the existence of God. This solution implies that God's existence can be apprehended, scarce not comprehended. And this is the best that humanity can do.

Certainly other arguments that claim to demonstrate the existence of God fail because they are constricted, even if this is not understood, by the human terms in which they are conceived and expressed. Thus, arguing that there

moldiness be a first cause hardly assigns the limitations of causality, a distinctly human mode of comprehension, to something that is not human. Similarly, arguing that grace is freely given to those who wish to know God places God in another type of causal relationship with humanity. The same can be said of revelation.

Unless "revelation" is restricted to the desire to know the intuited but unknowable God--rather than referring to direct revelation of crucial knowledge of the nature or "wishes" of God--it too assigns causality to God.

merely a "just" God, a "wrathful" God, a " winning" God, or any of the thousands of other attempts to describe God merely exhibit humanity's repeated fumbling attempts to describe what is apprehended but cannot be comprehended. It is the inability of humanity to give adequate fashion to the existence of God that hints at God's existence. In other words, it is the precise fact that a notion such as " transcendence" cannot escape its inevitable human context that provides the real revelation of God's existence. As the record shows, the human race has always been command by the attempt to describe what, as the record also shows, is indescribable. From this it is possible to conclude only that the human race possesses a desire to know something it is utterly incapable of describing. That somet
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