On the blog article I wrote: "demand for evidence of God unfair and misplaced"
the blog piece itself.
StewPiD MoNkEy had some questions for the comment section:
Metacroc,Let's break it down:
Hello again. Had to have a name change due to copy right laws. But any way, there is a slight problem with your logic. You say, "God is beyond our understanding." In the third paragraph yet later you go on to say, "God wants the search". Which one is it? Since you are bringing up epistemology, this question is directly towards the subject. If your God is "beyond you understanding", then how can u state what he/it wants? The whole concept of being in gods mind directly states that he is non material (how you get to a mind that does not have a brain based in matter is another story). Since by your standards he is non material there is no seperating what he is from that he is. If one aspect of your God is unknowable, then all aspects are unknowable. So to claim to know anything about your God, i. e. He wants u to search, is to claim knowledge of the unknowable. This negates its unknowable status. If its known then your God should be quantifiable. How do you reconcile this glaring contradiction?
"God is beyond our understanding." In the third paragraph yet later you go on to say, "God wants the search". Which one is it?Both. God does not ask us to understand him, he asks us to seek and find him. What we are finding is a personal relationship with the source of our being and our place in being. We can know experimentally things we don't understand intellectually. I don't know that much about how a tv works, how my computer works, even how the lights work, other than the average amount of surface knowledge that most people possess. Yet I use all of these things. In terms of relationship I know and like or love various people who do I don't understand psychologically. Of cousre there is a certain degree of understanding that comes from experiencing the reality of a person or of God. In terms of God experience that is called the "noetic quality" of religious experience. That's not really what is being talked about when we say God is beyond our understanding. noetic qualtiies are part of the sense of hte numinous which is basic aspect of religious experience. That's the sense people get that the experience of the divine imparts some of kind of knowledge. It's not scientific or intellectual knowledge. The sort of thing one gains from the noetic aspects of religoius experience is the intuitive sense that life has meaning and that God loves us.
Since you are bringing up epistemology, this question is directly towards the subject. If your God is "beyond you understanding", then how can u state what he/it wants?He can tell us. The noetic qulaities also impart a degree of knowledge of this sort. We know form the sense of love that comes with the sense of the numinous that God wants to have a love relationship with us. In addition to this, in the Christian tradition, we believe that Jesus was modeling God's character for us and Jesus tells us this.
The whole concept of being in gods mind directly states that he is non material (how you get to a mind that does not have a brain based in matter is another story).
Not necessarily. I have things in my mind and I'm material. Yet I accept that God is not material. In fact I suggest that the divide bewteen material and spiritual is illusory. In my view, taking my ques form German philosophers, spirit is mind. In fact while most people focus on the definition of the Greek term for spirit, pnuma, as "wind" or "breath" most overlook the fact that "mind" is also part of the definition. In fact matter breaks down as well. Matter is energy, and mind is energy. There may be a point at which the two meet. We don't really know what energy is. If you look at the things science says about it, energy is made up of sub atomic particles. What are particles? They are not little balls like the models of atoms suggest, they are "charges." So atoms and subatomic particls are made up of little bitty atoms, so to speak. They are all charges and those charges are made up of more charges. If we ask "what is a charge" the answer really in literal is "more charges." Matter is just a different form of energy and it's not all that clear what energy is. If reductinoists are right and mind is just an organized matrix of electrical charge than it seems that mind and energy are really pretty much the same substance. That suggests that matter and spirit meet at a certain conjunction.
Since by your standards he is non material there is no seperating what he is from that he is.
That's a tautological statement and it's true of everything.
If one aspect of your God is unknowable, then all aspects are unknowable.Conclusion not in evidence. It's also contradicted by any number of empirical instances. For example if I don't know what the submerge part of an ice berg holds that doesn't mean that I don't understand the part that's above water. If I don't know what caused the big bang that doesn't mean I don't undersatnd certain aspects of the expansion. If I don't know some details of a friend's past I can still have a basic understanding of that friend's psychological make up.
So to claim to know anything about your God, i. e. He wants u to search, is to claim knowledge of the unknowable. This negates its unknowable status. If its known then your God should be quantifiable. How do you reconcile this glaring contradiction?
At this point you are just making a pedantic error. Once its' been explained to you the different senses in which the terms are used (such as "to know" fore example) it should be clear two different senses are involved. The Eastern Orthodox chruch makes the distinction between the unknowable nature of God through conventional means, and the personal or spiritual recourse to experiential knowledge of God. This distinction is preserved in apaphatic theology, the practice of only say what God is not, and that of mystical union where one understands through experience but speaks metahoricallly about it.
Eastern Orthodox Church. Timothy Ware wrote a fine book, The Orthodox Church that does a good job of introducing Western Christians to the Eastern Church.
Ware explains the great schism and how the gulf between east and west continued to grow. He wants to explain the ways in which the east contributed to the gulf. He says that nothing was so radical as the scholastic “revolution” but he lists as the eastern counterpart the Hesychast controversy (pg2). 14th century Byzantium. This involved God’s nature and the method of prayer. To explain the controversy he goes back to history of eastern mystical theology, back to Clement of Alexandria (early third century) and Origen (mid 3d). The Cappadocians, especially Gregory of Nyssa and also Evagrius, a monk in the Egyptian desert (d399) developed the ideas of Clement and Origen. This entire tradition depended upon an apophatic approach, especially as developed by Clement and Gregory. God is beyond our understanding. We cannot speak accurately about God because we can’t understand God and we don’t know if our experiences of God are so very encompassing or just fragmentary. Therefore, the mystics of the Eastern Church use negative language of God rather than positive. That is to say they concern themselves with what God is not, rather than what God is.[i2] (63)
“The true knowledge and vision of God consists in this—in seeing that he is invisible, because what we seek lies beyond all knowledge, being wholly separated by the darkness of incomprehensibility.” –Gregory of Nyssa, The Life of Moses, 11, 163 (377A).
The Height of Negative theology is reached in the works of Dionysius the Areopagite. (unknown writer lived in Syria toward the end of the fifth century). Saint Maximus the Confessor (662) compassed a commentary on these writings and assured their place in the Eastern Church. 
He is also an influence on the west, as Ware points out, as Aquinas quotes him heavily in Summa Theologica. The concept of God as Being itself is ratified by Vatican II and is a major premise of modern Catholic doctrine.
 Timothy Ware, The Orthodox Church, New York: Penguin books, 1963 (1993 edition).
 Ibid. 63
 Ibid. quotes John of Damascus from On the Orthodox Faith 1,4 (P.G. Xciv, 800b
 Jean-Luc Marion, God without Being. Chicago and London: University of Chicago Press, Thomas A. Carlson Trans. 1991 (original language publication 1982). xxii.