A Concept of God.

Difficulties relating to the definition and substantiation of God have beset humans from time immemorial.

The need for certainty of God’s existence has troubled many, often with the consequence that the symbols easily evolve to become the object of worship. The use of substituting icons and the dogged certainty of the validity of icons have become centers of dispute and war.

This essay proposes a novel concept in the presentation of God, and one which could satisfy many doctrinally and moral dilemmas which have pursued those in their search for the relevance of God.

 

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Humans need the tangible. As a consequence the concept of God has always demanded a form of material personification.  So many personifications evolved. When it became clear that material representation was inconsistent with the concept of an omnipresent god then substitution by a variety of symbolic, iconic or attribution values were conjured instead.

It is difficult for humans to escape their need for tangible symbolism, despite the acceptance of an abstract God. Instead positive qualities became an attribution substitute for God. These analogies became the qualities expected from idealised tangible humans.  This also brought forward a number of conflicts, and consequent quandaries.

Therefore a new tranche of “negative value attributions” was evolved.  In this way an answer could be provided for what seemed to be “adverse acts of God”.  A system of denials, based on the material attributes of humans was formulated. To exemplify, “God is not evil, God is not the devil, and God is not, in the final measure, cruel or heartless or destructive” became customary

Is it possible to approach this dilemma in another way?  Could the concept of a god be one removed from the need to anthropomorphise? Could there be a concept removed from the requirement of tangibility (and hence symbolism)?

One way could be to visualise God as lying beyond human cognitive capacities (and consequently beyond human cognitive delving). This has, of course, been attempted by ecclesiasticisms but only in a tepid way. Examples are: “God is Almighty” and “God is omnipresent”

If so, then God can be considered to be “all that is not known and all that will be never known”.

Taking this premise allows much doctrinal uncertainty to be satisfied.  Concepts such as “God can never be evil”, or its variation “God personifies ‘good’” and much more could, in this way, be addressed and answered by a single thesis.

This concept therefore leads, and demands, an explanation as to what lies beyond human cognitive processes.

Plausibly and convincingly this is answered by recognising events which are beyond human cognitive control and yet firmly and constantly influence human behaviour.  This is the behaviour of humans which is intuitive, inherent, intrinsic and instinctive.

Now we have the arena of “god given behaviour” (and no one will dispute that). This can only be “good” because these are the behaviours which have allowed mankind to reach its present biological station. These subliminal imperatives have permitted, now and in all of pre-history, an equilibrium of inter-human behaviour. This has also allowed the continued and consistent existence of humans within their various physical environments, and with themselves.

 

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A concept of God is provided. This is one which might settle many of the uncertainties of those who have sought to relate to God, and to explain the universe and particularly human behaviour in relation to God, in a way that could offer satisfaction.

 

God is all that is not known and all that will be never known.

 

 

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About jp

Orthopaedic Surgeon
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