A Quote by Giacomo Casanova
God ceases to be God only for those who can admit the possibility of His non-existence, and that conception is in itself the most severe punishment they can suffer.
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Are you never afraid of God's judgement in denying him? Most certainly not. I also deny Zeus and Jupiter and Odin and Brahma, but this causes me no qualms. I observe that a very large portion of the human race does not believe in God and suffers no visible punishment in consequence. And if there were a God, I think it very unlikely that He would have such an uneasy vanity as to be offended by those who doubt His existence.
To admit the existence of a need in God is to admit incompleteness in the divine Being. Need is a creature-word and cannot be spoken of the Creator. God has a voluntary relationg to everything He has made, but He has no Necessary relation to anything outside of Himself. His interest in His creatures arises from His sovereign good pleasure, not from any need those creatures can supply nor from any completeness they can dring to Him who is complete in himself.
To most theistic believers, human life can have no meaning in a universe without God. Quite sincerely, and with understandable yearning for a meaning to their existence, they reject the possibility of no God. In their minds, only a purposeful universe based on God is possible and science can do nothing else but support thistruth.
Nobody ever got anything from God on the grounds that he deserved it. Haven fallen, man deserves only punishment and death. So if God answers prayer it's because God is good. From His goodness, His lovingkindness, His good-natured benevolence, God does it! That's the source of everything.
There is exactly the same degree of possibility and likelihood of the existence of the Christian God as there is of the existence of the Homeric god. I cannot prove that either the Christian god or the Homeric gods do not exist, but I do not think that their existence is an alternative that is sufficiently probable to be worth serious consideration.
I believe in those whom I love and trust. All else is foolishness. This god is as empty as his church. His followers choose to attribute all of their good fortune to him, but when he ignores their pleas or leaves them to suffer, they say only that he ignores their pleas or leaves them to suffer, they say only that he is beyond their understanding and abandon themselves to his will. What kind of god is that?
The man who has known pure joy, if only for a moment ... is the only man for whom affliction is something devastating. At the same time he is the only man who has not deserved the punishment. But, after all, for him it is no punishment; it is God holding his hand and pressing rather hard. For, if he remains constant, what he will discover buried deep under the sound of his own lamentations is the pearl of the silence of God.
Because, you see, God - whatever anyone chooses to call God - is one's highest conception of the highest possible. And whoever places his highest conception above his own possibility thinks very little of himself and his life. It's a rare gift, you know, to feel reverence for your own life and to want the best, the greatest, the highest possible, here, now, for your very own. To imagine a heaven and then not to dream of it, but to demand it.
In conclusion, I submit that, far from science having buried God, not only do the results of science point towards his existence, but the scientific enterprise itself is validated by his existence.
The desire for guidance, love, and support prompts men to form the social or moral conception of God. This is the God of Providence, who protects, disposes, rewards, and punishes; the God who, according to the limits of the believer's outlook, loves and cherishes the life of the tribe or of the human race, or even of life itself; the comforter in sorrow and unsatisfied longing; he who preserves the souls of the dead. This is the social or moral conception of God.
Death is not only an unusually severe punishment, unusual in its pain, in its finality and in its enormity, but is serves no penal purpose more effectively than a less severe punishment.
I do not deny God, because that word conveys to me no idea, and I cannot deny that which presents to me no distinct affirmation, and of which the would-be affirmer has no conception. I cannot war with a nonentity. If, however, God is affirmed to represent an existence which is distinct from the existence of which I am a mode, and which it is alleged is not the noumenon of which the word I represents only a speciality of phenomena, then I deny God, and affirm that it is impossible God can be.
God does not guide those who want to run their own life. He only guides those who admit their need of His direction and rely on His wisdom.
Through the present moment, you have access to the power of life itself, that which has traditionally been called "God." As soon as you turn away from it, God ceases to be a reality in your life, and all you are left with is the mental concept of God, which some people believe in and others deny. Even belief in God is only a poor substitute for the living reality of God manifesting every moment of your life.
To me, God is Truth and Love; God is ethics and morality: God is fearlessness. God is the source of Light and Life and yet He is above and beyond all these. God is conscience... He is a personal God to those who need His personal presence. He is embodied to those who need His touch. He is the purest essence. He simply is to those who have faith. He is all things to all men.
Man depends on God for all things: God depends on man for one. Without man's love God does not exist as God, only as creator, and love is the one thing no one, not even God himself, can command. It is a free gift or it is nothing. And it is most itself, most free, when it is offered in spite of suffering, of injustice, and of death . . . The justification of the injustice of the universe is not our blind acceptance of God's inexplicable will, nor our trust in God's love, his dark and incomprehensible love, for us, but our human love, notwithstanding anything, for him.
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