[B] More Precise Question: What Is It To Worship In Spirit & In Truth?
[C] As per https://www.str.org/node/42619#comment-3435361127 which is copied here:
Christian: “….the fact that Christians do trust God in the midst of their suffering should be intriguing to atheists….”
Non-Theist: “….in the case of Allah, you are an atheist…When you see people worship him, even in difficult situations, you are not confused, intrigued or obsessed with getting to know Allah better. That is the same reaction “overall” atheists, who have given this topic any thought, have when we witness Christians doing the same thing. It is not a mystery….”
Non-Theist: “….Humans have a remarkable capacity for resilience in the face of very real suffering and threats to well-being; this is true irrespective of faith in a particular deity, or no faith at all….”
Non-Theist: “….anyone reading who thinks that is the only source of hope through suffering [should] know that there is hope even outside of Christianity….”
Breaking it all down takes more than 100 words, so, let’s start.....
2. God or Pure Act or “Being Itself” with respect to “Love Itself” cannot be World-Contingent or Creation-Contingent: https://www.reasonablefaith.org/writings/question-answer/love-and-justice-in-the-trinity/
“…..that one may speak, within the Christian tradition, of a rhetoric of peace, of a practice of rhetoric that is peaceful, because rhetoric and beauty are both already narrated by Christian thought as peace, obedient to a particular understanding of the infinite: beauty is prior to sublimity [tragic beauty] and infinity surpasses totality [the power of world systems]. Moreover, the concrete form of Christian rhetoric – Christ, the Father’s supreme rhetoric, his Word – appears within the terms of this Christian narrative of the infinite as the very form of peace, the infinite gesture of a love that simply exceeds the gesture of every violence brought against it, the real and visible beauty whose historical and aesthetic particularity invites response and variation and whose effect can inhabit time not simply as negation but as a practicable style of existence…..”
“….The God who goes to the outermost of being, in the form of a slave, and even past the limits of being into the silence of death, but who then nevertheless – and in just this particular and “slavish” shape – offers himself anew as a radiant and indestructible beauty, forever present in the midst of those who love him, has violated all Apollonian order and, at the same time, left no room for the Dionysian to occupy: the madness, turmoil, chaos, and cruelty of being, the ungovernable violence of the pagan infinite and postmodern sublime, is shown to be falsehood, lying everlastingly under the damnation of the cross, because the infinite that is has crossed all the boundaries of totality (even death, its defining horizon) and remained – forever – form. Nietzsche has every right to be appalled. Christian rhetoric, therefore, offers Christ as rhetoric, as beauty, but also has presence, mediated aesthetically by an endless parataxis of further ‘statements’ for just that reason all the more present (a presence that is rhetoric cannot be estranged from itself or made remote by the interminable deferral of rhetoric, so long as the style of its excess is sustained); the church’s only task is to enact and offer this form. As the story of Thomas’s doubt emphasizes, the resurrection of Christ imparts anew the real presence of this same Jesus of Nazareth, and in the power of the Holy Spirit he draws ever nearer, becomes ever more present, in an ever greater display of the various power of his presence. This is a beauty that does not hover over or beyond history, recalled as privation and hoped for simply as futurity, but pervades time as a music that now even the most frenetic din of violence cannot drown out….”
“……the concept of being is one of power: the power of actuality, the capacity to affect or to be affected. To be is to act. This definition already implies that, in its fullness, being must also be consciousness, because the highest power to act — and hence the most unconditioned and unconstrained reality of being — is rational mind. Absolute being, therefore, must be absolute mind. Or, in simpler terms, the greater the degree of something’s actuality, the greater the degree of its consciousness, and so infinite actuality is necessarily infinite consciousness. That, at least, is one way of trying to describe another essential logical intuition that recurs in various forms throughout the great theistic metaphysical systems. It is the conviction that in God lies at once the deepest truth of mind and the most universal truth of existence, and that for this reason the world can truly be known by us. Whatever else one might call this vision of things, it is most certainly, in a very real sense, a kind of “total rationalism.” (David Bentley Hart.)
“To speak of God, however, as infinite consciousness, which is identical to infinite being, is to say that in Him the ecstasy of mind is also the perfect satiety of achieved knowledge, of perfect wisdom. God is both the knower and the known, infinite intelligence and infinite intelligibility. This is to say that, in Him, rational appetite is perfectly fulfilled, and consciousness perfectly possesses the end it desires.” (D.B. Hart)