It is futile in any theological argument to spend a great amount of effort in trying to prove the existence of God. We can debate God's existence and argue most eloquently for or against, Her existence and never begin to prove, or disprove, our position. God has been, and will continue to be for the foreseeable future, purely a subjective matter of faith. If we are to be honest with ourselves, we must tend to agree with Carl Jung that in our perceived reality God is an unknowable in terms of our conscious intellectual capacity. Yet, even the most ardent of non-believers must concede that a Divine Force (if real, or created by us) is part of our reality, in that, She affects the destiny of humankind.
It is doubtful that any theological argument will prove the actual existence of God; therefore, we will not cover the long winded (some very good and rational) arguments about God's existence. At one level the actual existence of God is not important. People believe in a God - which creates an influence in our reality; therefore, She Is! The modern and responsible theologian needs to be more concerned with the way that belief affects individual and our world; thus, God's actual existence is not as important as the way we view the God, which is believed in.
Such logic may sound kind of disrespectful to some but in reality it is not. If God does exist, Her revelations should be about improving the quality of life for all His children; about, helping us live in the creation - at least this is what most believers should be encouraged to pursue! If God does not exist, it would still be beneficial to humanity as a whole if the believers were encouraged to use their faith to improve the quality of life, for otherwise, their faith would be in vain. It would seem that either way God's will is served - ironically, even if there is no God.
Historically, theology and the religions based upon it, was very intertwined with the knowledge, culture, and everyday lives of the people. Farming, hunting, or nomad societies each sought a relationship with the Divine, which helped them in their everyday world. Beliefs, rituals and religious icons were closely tied to the way of life. To the hunter it was the hunt, to the farmer it was the planting and the harvest - nomadic peoples asked for guidance or gave thanks for their fortunes. In this way the religions always remained meaningful, and God was an active participant in the lives of men and women. Such is one of the cornerstones of a sound theology; but aside from that, one could speculate that God's inspiration and revelations are deeply tied to the intelligence and ways of the peoples who seek to know Her. God communicates with us according to our ability to understand Him; thus, the existence of God is meaningless if it has no affect upon the realities of everyday life. If God is not relevant to the realities of the creation, the faith is empty words.
Responsible theology is not so much concerned with God's existence, or the realm in which God would exist as an entity (if we can use that word); but rather, what God is trying to communicate to us, and how our beliefs in this so called communication affect the realities of our world. Responsible theology must seek the revelation of God in terms of the society and culture, which it serves, for it appears this is the way God chooses us to know Her.
God may not as well exist, if our faith in Him leads us to judge, persecute, oppress, or become indifferent to the problems of our world. God's existence is not relevant if our belief in Her has no meaning or affect upon our everyday lives; which includes, business and social responsibility and the ethics concerning them. God is removed from a society when people "pay Her lip service" but the faith is not credible in terms of the reality we know and understand - in terms of the everyday lives of common people. If God is not recognized as an active participant in the reality of creation, then theology and religion have failed in its task.
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