Atheism: The Case Against God by George H. Smith

By George H. Smith

"Does a god exist? this query has absolutely been requested, in a single shape or one other, due to the fact that guy has had the power to speak. . . hundreds of thousands of volumes were written just about a god, and the overwhelming majority have spoke back the questions with a convincing 'Yes!' "

"You are approximately to learn a minority viewpoint."

With this fascinating creation, George H. Smith units out to demolish what he considers the main frequent and harmful of the entire myths devised through guy - the concept that of a ultimate being. With painstaking scholarship and rigorous arguments, Mr. Smith examines, dissects, and refutes the myriad "proofs" provided by way of theists - the defenses of refined, specialist theologians, in addition to the typical non secular layman. He explores the ancient and mental havoc wrought through faith as a rule - and concludes that spiritual trust can't have anyplace within the lifetime of glossy, rational man.

"It isn't my goal to transform humans to atheism . . . (but to) exhibit that the assumption in God is irrational to the purpose of absurdity. If anyone needs to proceed believing in a god, that's his prerogative, yet he can not excuse his trust within the identify of cause and ethical necessity."/quote]

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Mαtth. 23, 38 ; Ιπ Luc. hom. ΧΧ, 3. 7. Ιπ ΜαΙΙΙι. ser. 29-30, GCS χι, ρ. 55. 8. Ιπ Luc. hom. XXXVIII, 3-4. V. LE TEMPLE DETRUIT ΕΤ REBATI ΕΝ TROIS JOURS 1. « Le temple de son corps » Signe de la fin pl'ochaine de l'ancienne alliance, l'intel'vention de Jesus au temple etait donc egalement signe de la purification que, jusqu'a la fin du monde, le Vel'be de Dieu ne cesse d'apportel' aux ames individuelles comme a l'Eglise tout entiel'e. » 1. Jn 2, 18-19. Ιπ Jo. Χ, xxxv, 226. 3. Χ, ΧΧΧΥ, 228. 4. C.

6. 14,14. 7. Ιη Mαlth. Χ, 23, GCS Χ, ρ. 33. 8. Ibid. 9. Ιη Jo. ΧΙ Π, ΧΧΥ, 151. 10. Rom. 5, 6. 11. Plιίl. 2, 7. 12. Ιη Jo. νι, LVII, 294-295. 13. Ιη ΕΖ. hom. νι, 6, d'apl'es tl'ad. de Η. de Lubac. Ce paradoxe inheI'ent au donne essentiel du clll'istianisme a ete mis en lumiere paI' Η. DE I,UBAC (Histoire et Esprίt, ρ. 240-243), qui en a ensuite etudie l'histoil'e (Exegese medievαle, t. Ι, Paris 1959, ρ. 281-284). Voir 4. La descente 71 a Capharnaiim ΑΙο1'S qu'elle est bιltie sur une haute montagne, la cite du gl'and roi 2, Jerusalem, dont toute ame capable de saisir les 1'ealites intelligibles est citoyenne3 - cal' nul veritable disciple de J esus η' est en bas 4 - , et alors que c' est dans la montagne que s'accomplissent les plus grands mysteres, comme la Visitation, rien de gl'and n'est accessible a ceux que leul' bassesse fait appeler « des vallees 5 » et CaΡha1'naίim est tout en bas 6 ; et pourtant Jesus Υ descend : « οη dit donc que Dieu descend, quand il veut bien prendl'e soin de la faiblesse humaine 7 » : Dieu descend de sa gl'andeu1' 101'Squ'il s'occupe des affaires des hommes et SU1'tοut des plus inferieurs, de meme que le maltre a de la condescendance POUl' les petits enfants, le sage ou le plus avance pour le neophyte 8 • Ainsi, « Jesus ne se tient pas toujours SUl' la montagne et n'occupe pas indefinirnent les sommets.

Tι'ouvera ηηθ έtude appl'Ofondie de cette «incorporation » du Verbe dans l'Ecritul'e chez Η. DE LUBAC LA DESCENTE Α CΑΡΗΑRΝΑΌΜ 75 Mais, puisque le Christ a appeIe « pain » la chair qu'il allait livrer pour nous 1, l'exegete pourra parler, selon le contexte, du pain ou de la chair qui alimente en nous la vie divine : en effet, « toute sorte de nouniture prend, au sens large, le ηοαι de pain 2 ». Cependant, l'utilite de cette nourriture se limite pour nous au present : « Lorsque cette nuit aura pris fin et que viendra le jour suivant, nous possede1'Ons le pain sans levain...

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