Lectures on the Proofs of the Existence of God

All questions and investigations regarding the formal element in knowledge we for the present consider as settled or as put on one side. We at the same time escape the necessity of putting in a merely negative form the exposition of what is known as the metaphysical proofs of the existence of God. Criticism which leads to a negative result is not merely a sorry business, but, in confining itself to the task of showing that a certain content is vain, it is itself a vain exercise, an exertion of vanity. In defining those proofs as the grasping in thought of what we have called the elevation of the soul to God, we declared that in criticism we must directly reach an affirmative content.

And so, too, our treatment of the subject is not to be historical. Since time will not permit of me doing otherwise, I must partly refer you to histories of philosophy for the literary portion of the subject, and, indeed, the range of the historical element in these proofs may be held to be of the greatest possible extent, to be universal in fact, since every philosophy has a close connection with the primary question or with subjects which are most intimately related to it. There have, however, been times when this question was treated of in the express form of these proofs, and the interest which was felt in refuting atheism directed attention to them in a supreme degree and secured for them thorough treatment-times when the insight of thought was considered indispensable even in theology in connection with those of its parts which were capable of being known in a rational way. Besides, the historical element in anything which is a substantial content for itself, can and should have an interest for us when we are clear about the thing itself, and that thing which we have got to consider here deserves above anything else to be taken up for itself, apart from any interest which might otherwise attach to it by its being connected with material lying outside of it. To occupy ourselves too exclusively with the historical element in subjects which are in themselves eternal truths for Spirit, is a proceeding rather to be disapproved of, for it is only too frequently an illusion which deceives us as to what is of real interest. Historical study of this kind has the appearance of dealing with the Thing or actual reality; while, on the contrary, we are as a matter of fact dealing with the ideas and opinions of others, with external circumstances, with what, so far as the actual reality is concerned, is past, transitory, and vain. We may certainly meet with historically learned persons who are what is called thoroughly conversant with all the details of what has been advanced by celebrated men, Fathers of the Church, philosophers, and such like, regarding the fundamental principles of religion, but who, on the other hand, are strangers to the true object or Thing itself. If such people were to be asked what they considered to be the reality and the grounds of their conviction regarding the truth they possessed, they would very likely be astonished at such a question as something which did not concern them here, their real concern being, on the contrary, with others, with theories and opinions, and with the knowledge not of something actual but of theories and opinions.