"We Seek Him to Find Him and Because We Find Him, We Seek Him."

I found a new blog that's been added to the blogroll.  It's called Strange Notions and here's an excerpt from their about page:

StrangeNotions.com is the central place of dialogue between Catholics and atheists. It's built around three things: Reason. Faith. Dialogue. Each day you'll find articles, videos, and rich comment box discussion concerning life's Big Questions.

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The name "Strange Notions" carries a double meaning. The first sense comes from a colorful story in the Biblical book of Acts. The first great Christian missionary, Paul, sailed to Athens where he debated in the synagogue with the Jews, and in the public square, before being invited to the Areopagus, a prestigious hill where Athenian philosophers gathered "for nothing else but telling or hearing something new." (Sound like the Internet, eh?) Paul stood among the circle of pagan philosophers and appealed to what they all held in common—devotion, philosophy, poetry. His message intrigued the Athenian elite, who said, "you bring some strange notions to our ears; we should like to know what these things mean" (Acts 17:20).

This website is designed to mimic that first meeting of Christians and atheists, allowing both to discover intriguing "strange notions" on either side.

A week ago, the authors decided to post an excerpt of a book containing conversations between Pope Francis and Rabbi Abraham Skorka on a variety of topics.  Here's a piece of one of those conversations I found fascinating:

Cardinal Bergoglio (Pope Francis):

When I speak with atheists, I will sometimes discuss social concerns, but I do not propose the problem of God as a starting point, except in the case that they propose it to me. If this occurs, I tell them why I believe. But that which is human is so rich to share and to work at that very easily we can mutually complement our richness. As I am a believer, I know that these riches are a gift from God. I also know that the other person, the atheist, does not know that. I do not approach the relationship in order to proselytize, or convert the atheist; I respect him and I show myself as I am. Where there is knowledge, there begins to appear esteem, affection, and friendship. I do not have any type of reluctance, nor would I say that his life is condemned, because I am convinced that I do not have the right to make a judgment about the honesty of that person; even less, if he shows me those human virtues that exalt others and do me good.

At any rate, I know more agnostic people than atheists; the first are more uncertain, the second are more convinced. We have to be coherent with the message that we receive from the Bible: every man is the image of God, whether he is a believer or not. For that reason alone everyone has a series of virtues, qualities, and a greatness of his own. If he has some vileness, as I do, we can share that in order to mutually help one another and overcome it.

Rabbi Abraham Skorka:

I agree with what you have said; the first step is respecting your fellow man. But I would add one more point of view. When a person says, “I am an atheist,” I believe he or she is taking an arrogant position. He who doubts has a more nuanced position. An agnostic thinks that he or she has not yet found the answer, but an atheist is 100 percent convinced that G-d does not exist. It is the same arrogance that leads some to assert that G-d definitely exists, just like the chair I am sitting on.

Religious people are believers, but we do not know for certain that He exists. We can perceive Him in an extremely profound sense, but we never see Him. We receive subtle replies from Him. According to the Torah, Moses was the only person to have spoken directly, face to face, with G-d. As for everyone else—Jacob, Isaac, etc.—the presence of G-d appeared to them in dreams or by some messenger. Even though I personally believe that G-d exists, it is arrogant to say that He exists as if it were just another certainty in life. I would not casually affirm His existence because I need to live the same humility that I demand of the atheist. The right thing to do would be to point out—as Maimonides did in his thirteen principals of faith—that “I believe with complete faith that G-d is the creator.”

Following Maimonides’ line of thought, we can say what G-d is not, but we can never be sure of what G-d is. We can talk about His qualities and attributes, but in no way can we describe His form. I would remind the atheist that the perfection of the natural world is sending us a message. We can gain an understanding of how it works, but not its essence.

Cardinal Bergoglio (Pope Francis):

The spiritual experience of encounter with God is not controllable. One feels that God is there, one has the certainty, but he cannot control God. We are made to subdue nature; that is what God commands. We cannot, however, subdue our creator. As a result, in the experience of God there is always an unanswered question, an opportunity to be submerged in faith.

Rabbi, you said one thing, which in part, is certain: we can say what God is not, we can speak of His attributes, but we cannot say what He is. That apophatic¹ dimension, which reveals how I speak about God, is critical to our theology. The English mystics speak a lot about this theme. There is a book by one of them, from the thirteenth century, The Cloud of Unknowing, that attempts again and again to describe God and always finishes pointing to what He is not. The mission of theology is to reflect and explain religious facts, and among them, God.

I would also classify as arrogant those theologies that not only attempted to define with certainty and exactness God’s attributes, but also had the pretense of saying who He was. The book of Job is a continuous discussion about the definition of God. There are four wise men that elaborate this theological search and everything ends with Job’s expression: “By hearsay I had heard of you, but now my eye has seen you.” (Job 42:5) Job’s final image of God is different from his vision of God in the beginning. The intention of this story is that the notion that the four theologians have is not true, because God always is being sought and found. We are presented with this paradox: we seek Him to find Him and because we find Him, we seek Him. It is a very Augustinian game.

There's more and it's all interesting.

The more I'm exposed to Pope Francis, the more I'm convinced God has appointed him for such a time as this.

Carry on.