Now if the religious skeptic is right, we can know nothing about God. And if we can know nothing about God, how can we know God so well that we can know that he cannot be known? How can we know that God cannot and did not reveal himself—and perhaps even through human reason?
Interpretation
The quote questions the apparent paradox of knowing God while also believing that He is unknowable.
Peter Kreeft's quote explores the logical contradiction within the skepticism about God's knowability. It raises profound questions about how one can assert that God is unknowable, while simultaneously claiming to understand God well enough to affirm that He cannot be known. This challenges both skepticism and the rationale behind religious beliefs, suggesting a deeper engagement with the nature of divine revelation and human understanding.
In practice
In a debate about faith and reason, this quote can be used to illustrate the complexities of understanding the divine.
Trusting God's grace means trusting God's love for us rather than our love for God. [...] Therefore our prayers should consist mainly of rousing our awareness of God's love for us rather than trying to rouse God's awareness of our love for him, like the priests of Baal on Mount Carmel (1 Kings 18:26-29).
Remembering the facts of death and Heaven gives us an even more pressing reason to learn to pray: We do not have an infinite amount of time. We are one day nearer Home today than we ever were before. I guarantee you that after you die you will not say 'I spent too much time praying; I wish I had watched more TV instead.'
Like apes, we breed, sleep, and die. Yet like God we say, "I am." We are ontological oxymorons.
The modern mind always tends to reduce the greater to the lesser rather than seeing the lesser as reflecting the greater.
Our soul, like Mary's body, is to receive God Himself if only we, like her, believe, consent and receive; if only we speak her truly magic word fiat, "let it be." It is the creative word, the word God used to create the universe.
Protestants believe that the sacraments are like ladders that God gave to us by which we can climb up to Him. Catholics believe that they are like ladders that God gave to Himself by which He climbs down to us.
Now there have been delivered to us in the Gospel three Persons and names through whom the generation or birth of believers takes place, and he who is begotten by this Trinity is equally begotten of the Father, and of the Son, and of the Holy Ghost —for thus does the Gospel speak of the Spirit, that “that which is born of Spirit is spirit,” and it is “in Christ “that Paul begets, and the Father is the “Father of all”.
There have been household gods and household saints and household fairies. I am not sure that there have yet been any factory gods or factory saints or factory fairies. I may be wrong, as I am no commericial expert, but I have not heard of them as yet.
The formula of the argument is simple and familiar: to dispose of a problem all that is necessary is to deny that it exists.
If our circumstances find us in God, we shall find God in all our circumstances.
We see ourselves in terms of yesterday and today. Our Heavenly Father sees us in terms of forever.
The book, as it stands, seems to me to be one of the most frightful muddles I have ever read, with scarcely a sound proposition in it beginning with page 45 [Hayek provided historical background up to page 45; after that came his theoretical model], and yet it remains a book of some interest, which is likely to leave its mark on the mind of the reader. It is an extraordinary example of how, starting with a mistake, a remorseless logician can end up in bedlam.
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