“When things seem a little hard to believe, isn’t that the most time we need faith? Is not faith believing things no matter how impossible they seem? Do we not need faith when all indications are against us, when everyone thinks continuing is a crazy choice, and when things seem not Credible?
These are the words of the philosopher of hermeneutics or hermeneutics John Caputo, who is also a Catholic theologian. They were mentioned in an article entitled “The Experience of God and the Axiology of the Impossible,” and they are powerful examples of the discourse of resistance in Christendom against the threats of modernity and Enlightenment.
The aforementioned view refers us to memories of the Christian and Jewish worlds, who adopted a method of surrender to the challenges of modernity, to the extent that they surrendered all their books, beliefs and miracles to the tyranny of the Enlightenment.
In fact, there are large amounts of Western literature that refer us to these memories.
We refer to the nihilistic philosophy of Nietzsche, who declared "the death of God" after his existence was wiped out from life in the West.
But in fact this is not true, since this declaration made by Nietzsche was part of a revolution against the hypocrisy of Western humanism, and its aim was to draw attention to the corrupt relationship between people and God, which made this god become a servant of people and stripped him of his status.
In fact, the death of a deity is a process that begins when this deity is likened to humans, that is, we decide what we should hear from him and what should be ignored.
Of course, Nietzsche was not the first person in history to announce the death of a god.
Because over time, many people did this, from Aristotle to some Jewish religious scholars.
This religiosity that makes God a servant, based on the question "What kind of God do we need?", Is an understanding of theology that unleashed humans to dare and posed a question that could be described as the first arrow shot to kill God.
Western technology has made God a mere object, as part of its approach to conditioning and objecting everything around us.
In this way, God is no longer capable of everything, his power exceeds mankind and covers them with his mercy, unlimited knowledge and vast wisdom, and people listen to his words and revelations with their ears.
Now it is as if we know more than what we need in this world.
Some may partially correct this saying and reduce its severity, by saying: “Of course the reason is not that God no longer knows everything, but rather because He will not bother Himself by interfering in the worldly affairs of human beings. . "
In fact, the death of a deity is a process that begins when this deity is likened to humans, that is, we decide what we should hear from him and what should be ignored.
Of course, Nietzsche was not the first person in history to announce the death of a god.
Because over time, many people did this, from Aristotle to some Jewish religious scholars.
The common denominator between all these people, as indicated in the Qur’an book, is that they did not appreciate God truly appreciating him, as they said, “God has not revealed anything to a human being (Al-An'am verse 91)."
In fact, knowing the truth of God begins with his purification.
This means not to give negative qualities or similes to it.
Honesty also means a willingness to listen and obey his words with full attention.
And when we think that we can decide by ourselves what we will choose, and try to interfere with the divine will, this means that we did not listen to God but rather tried to order him.
And as the philosopher John Caputo said: "We cannot go in a way that we say is guaranteed and pretend that we have done our calculations with accuracy and excluded all risks and possibilities, in this case we do not appreciate God the right of his estimation."
The point here is not to abstain from making an effort to understand things.
Rather, we must always remember that our understanding of this world is influenced by our circumstances and the historical context.
But what we need is to know that we are dealing with God, and we cannot decide what he will tell us, because his commands will not come according to our expectations, but according to what he wants.
All these discussions in contemporary Christian religious thought were very delicate.
There is no surrender in it to historical philosophy, since human history differs from the history of God and the Bible.
And the belief that the God who created us all is also bound by history, is a superficial thinking that amounts to anthropomorphic or the launching of human characteristics on God.
The interesting thing is that thinkers like Gadamer and Heidegger, who are pioneers of historical philosophy in its worst sense, are in turn the ones who devoted their efforts to avoiding interpreting the Bible in a historical context.
For Gadamir, truth is not something that can be accessed by method. Rather, there is truth, and there are multiple approaches to reaching it.