Quotes About God

Öteki dünya inanc? fantezinin hakikatine duyulan inançtan baÅŸka bir ÅŸey deÄŸildir, t?pk? tanr? inanc?n?n, insan?n duygu dünyas?n?n hakikatine ve sonsuzluÄŸuna olan inanç olmas? gibi. Ya da: Tanr? inanc?n?n, sadece insan?n soyut özüne duyulan inanç olmas? gibi, öteki dünya inanc? da sadece soyut bu dünya inanc?d?r.

It is not I, but religion that worships man, although religion, or rather theology, denies this; it is not I, an insignificant individual, but religion itself that says: God is man, man is God

Only that which is apart from my own being is capable of being doubted by me. How then can I doubt of God, who is my being? To doubt of God is to doubt of myself.

W]hile you believe in and construct your supra- and extra-natural God, you believe in and construct nothing else than the supra- and extra-naturalism of your own self.

Faith in the future life is … faith in the truth of the imagination, as faith in God is faith in the truth and infinity of human feeling. … [F]aith in God is only faith in the abstract nature of man, so faith in the heavenly life is only faith in the abstract earthly life.

M]an places the aim of his action in God, but God has no other aim of action than the moral and eternal salvation of man: thus man has in fact no other aim than himself.

God is the reason expressing, affirming itself as the highest existence. To the imagination, the reason is the revelation of God; but to the reason, God is the revelation of the reason[.]

God as God, … as a being not finite, not human, not materially conditioned, not phenomenal, is only an object of thought. … [H]e is known … only by abstraction and negation … There is no other spirit, no other intelligence which enlightens him, which is active in him. … The 'infinite spirit,' is therefore nothing else than the intelligence disengaged from the limits of individuality and corporeality[.]

The salvation of the soul is the fundamental idea, the main point in Christianity; … this salvation lies only in God … But God is absolute subjectivity, … separated from the world, … set free from matter, severed from … life … and … from the distinction of sex. Separation from the world, from matter, from the life of the species, is therefore the ultimate aim of Christianity. … [T]his aim had its visible, practical realisation in Monachism.

God … is nothing else than the nature of understanding made objective.

The personality of God is thus the means by which man converts the qualities of his own nature into the qualities of another being, - a being external to himself. The personality of God is nothing else than the projected personality of man.

I by no means say … God is nothing, the Trinity is nothing, the Word of God is nothing, … . I only show that they are not that which the illusions of theology make them[.]

To suffer is the highest command of Christianity – the history of Christianity is the history of the passion … [T]he ancient Christians … rendered the highest honour to their God by … tears of repentance and yearning. … If God himself suffered for my sake, how can I be joyful, how can I allow myself any gladness, at least on this corrupt earth, which was the theatre of his suffering?

R]eligion has the conviction that its conceptions, its predicates of God, are such as every man ought to have, and must have, if he would have the true ones – that they are conceptions necessary to human nature; nay, further, that they are objectively true, representing God as he is.

T]he religious man … believes in a real sympathy of a divine being in his sufferings and wants, believes that the will of God can be determined by … prayer, … The … religious man unhesitatingly assigns his own feelings to God; God is to him a heart susceptible to all that is human.

Religion is the disuniting of man from himself; he sets God before him as the antithesis of himself. … God is … infinite, man … finite … ; God … perfect, man imperfect; … God almighty, man weak; God holy, man sinful.

Religion … denies goodness as a quality of human nature; man is wicked, corrupt, incapable of good; … on the other hand, God is only good[.]

Pelagianism denies God, … It has only the creator, i.e. Nature as a basis, not the Saviour, … – in a word, it denies God; … as a consequence of this, it elevates man into God, … Augustinianism denies man[.]

Man, by means of the imagination, involuntarily contemplates his inner nature; he represents it as out of himself. The nature of man, of the species – thus working on him through the irresistible power of the imagination, and contemplated as the law of his thought and action – is God.

God as an object of thought … is always a remote being; the relation … is an abstract one, … So long as we have not met a being face to face, we are always in doubt whether he is really such as we imagine him; … Christ … is the … certainty that God is what the soul desires and needs him to be. … [O]nly in Christ is the last wish of religion realised, … [W]hat god is in essence, … Christ is in actual appearance.

God is the nature of man regarded as absolute truth, the truth of man; … God, or what is the same thing, religion, is as various as are the conditions under which man conceives his nature, … These conditions, then, under which man conceives God, are to him the truth, and for that reason they are also … existence itself.

That which has essential value for man, which he esteems the perfect, the excellent, in which he has true delight, - that alone is God to him. … Therefore, the feeling, sensitive man believes only in a feeling, sensitive God, … [T]hat alone is holy to man which lies deepest within him, which is … the basis, the essence of his individuality. To the feeling man a God without feeling is an empty, abstract, negative God[.]

Divine grace is the power of chance beclouded with additional mystery. … Religion denies, repudiates chance, making everything dependent on God, explaining everything by means of him; … the divine will … determines or predestines some to evil and misery, others to good and happiness, has not a single positive characteristic to distinguish it from the power of chance. The mystery of the election of grace is thus the mystery of chance.

A] merely personal God is an abstract God; but so he ought to be – that is involved in the idea of him; for he is nothing else than the personal nature of man positing himself out of all connection with the world, making itself free from all dependence on nature.