Lesson 2: Understanding the Experience of God and Faith in God

A. The Experience of God

The experience of God is a central theme in Christian spirituality and theology,
representing a profound and multifaceted aspect of the Christian faith that can be
encountered through a variety of avenues and contexts. This rich tapestry of divine
encounter invites exploration not only within the realms of personal devotion and
communal worship but also through the analytical lenses of sociology, biblical
perspective, theology, and philosophy.
1. Sociological Perspective

In Sociology, Peter Berger, an American sociologist of religion, talked about “Signals of

transcendence” instead of “proofs of the existence of God” as did Thomas Aquinas and
other medieval theologians. These “signals” render some accounting of the experiential
foundations of faith in those who believe. Based on Berger’s idea, Kathleen Fischer
and Thomas Hart consider the following areas as indicating an experience of God:

 The testimony of conscience

There is in man the feeling of being bound by certain moral obligation to do some
things- a claim one cannot simply shake off- even if they go contrary to immediate self-
interest. One feels peaceful and good when he obeys it; troubled and guilty when he
does not. This is not just a matter of childhood conditioning. There seems to be a law
imposed upon man by a power greater than himself. This experience points one to a
power to which he is subject.

 The massive mystery of the world

There are a lot of questions confronting man from the moment he gets up in the
morning which cry for explanation. How did all of these come to be? They call for
explanation for none of these explain themselves. Someone has the answer!

 The experience of beauty and goodness

People experience beauty, goodness and joy in living. The mystery of goodness is
equally baffling as we are confronted with the mystery of evil. Where do all the good
and wonderful things come from?
  The testimony of time

Countless generations of human beings living in diverse circumstances believe in God.

Belief in God has a lot of time on its side: the more than 2000 years of the belief of
Christians; the Jews were way ahead of Christians; the theistic religions of Africa, Asia,
and America. Despite the prediction of the Enlightenment since the 18 th century,
considering faith as incompatible with scientific sophistication, faith has not died out and
does not seem to be dying out. It may have waned, but then it waxes again. Can
something so durable be based on unreality?
 The witness of outstanding human beings

So many outstanding individuals have believed: great philosophers, learned historians,

brilliant scientists, well-known artists; those highly educated and gifted and wise. If
religious faith had no real foundation, could any intelligent people believe?

 The spiritual power of faith-filled lives

People who lived out of a deep faith struck others by their goodness and the fruitfulness
of their lives. These they attributed to faith; faith made this difference. Their lives
seemed to be genuinely transformed by something deep within, who manifested
something like God or spirit in the whole manner they conducted themselves. The
saints whose height of prayer and extraordinary self-giving for others pose a prodigious
puzzle to us: If there were no God, how are they accounted for?

B. Biblical Perspective
In the Bible, God is a mystery but He comes unspeakably close to creatures by
communicating Himself. He enters into the human world and history and establishes the
history of salvation which is also called the economy of salvation. \
St. Paul uses the notion of mystery to illumine his preaching. The Pauline mystery is the
plan hidden in God in the beginning, but has been revealed and proclaimed. From all
eternity God conceived a plan, a design for our glory (1 Cor 2:7), but He kept it hidden
from the rulers of this world (1 Cor 2:8), from men (Eph 3:5), and even from the angels
(Eph 3:10). God, however, has so arranged this plan that He could reveal it at a
predetermined moment which St. Paul calls “the fullness of the times” (Eph 1:10). In the
fullness of the times God reveals this plan through the Spirit (1 Cor 2:4-5), first obliquely
in the Old Testament, then more clearly and fully in the New Testament. The fullness of
the times is nothing else but the Christ-event:
 Long ago God spoke to our ancestors in many and various ways by the
prophets, but in these last days he has spoken to us by a Son, whom he
appointed heir of all things, through whom he has also created the worlds.
He is the reflection of God’s glory and the exact imprint of God’s very
being, and he sustains all things by his powerful word (Hebrews 1: 1-3)
Jesus himself said: He who sees me sees the Father (John 14:9)
The perfect revelation of the mystery in Christ is followed by its proclamation by the
Apostles. Now the mystery is brought to the attention of men and women by the Church.
For St. Paul, the mystery is neither something hidden nor reserved to a few. It is meant
to be widely spread, to be proclaimed before angels and men. The proclamation is
brought about by Apostolic preaching (Tit 1:1-3).

C. Theological Perspective
In Theology, to talk about the experience of God:
 Karl Rahner speaks of God at the edges of consciousness. There is always a
peripheral experience of God included in the experience of anything else. We do
not see God but He is the horizon against which we see everything else, hence,
always at the fringes of our awareness.
 Paul Tillich also speaks about the God in the depths of things. God is in the
depths of things and the ground of being. He suggests: Forget about God and
ask yourself where you experience depth. One encounters the mystery of God in
a love relationship with someone, in profound loneliness, in the awesome beauty
of a rose, a child, a piece of music. Things are not God, but God is the profound
mystery hidden in the depths of them and partly revealed through them.
 Hans Kung finds indications of the existence of God in the trustworthiness of
reality. But is reality trustworthy? While other do not experience reality as
trustworthy, yet some do trust it. In fact, science is based on this trust, so also
man’s other projects and ethical choices. People trust reality and throw
themselves into life in spite of uncertainties and risk. People still celebrate the
new year although they do not know what it will bring. They celebrate each new
birth although they know life is filled with challenges and difficulties. People still
hope, and in this hope, there is an implicit act of trust in God. Only if God exists
do reality and human existence have a ground. Those who deny God and still
trust reality at the same time do not realize the implication of their trust.

God is like the ocean where a fish swims. Mainly three areas are investigated by
theologians today with regard to possible experience of God:

 The cosmos, the universe, the world

Can we find God in the technical achievements of our day? This particular question
concerns the enormous progress in technology. But natural sciences are increasingly
facing questions they cannot answer by their methods. Can those problems be solved
only by assuming a “creator”?
The dialogue between theology and sciences is of great importance in this respect.

 The human being himself

Can the human person find God in his or her subjectivity? Is God present in this
conscience? Can God be found in the negative situations of life, in suffering, guilt, lack
of success, death, in as far as the person experiences that he or she cannot master life
and in this way comes closer to the transcendent mystery of God?
The human conscience commands with authority to do what is good. In similar manner
the deep human relationships could be a field where God shows Himself: in mutual
love, fidelity, responsibility, truthfulness. Man’s sense of justice and freedom could also
open the access to God in as far as the human person cannot put them into practice
without God.
 History

Can God be experienced in the history of our world, in its development and future? The
so called theology of hope, political theology and also theology of liberation try to find
responses by showing that only God can be the future of our world, in as far as this
world will reach its perfection only in Him, and certain indicators of God’s definitive
coming can be found already now.
Theologians challenge Christians to reflect on whether their faith can be verified and
proved true in their actual life experience, as they form the community of the Church
and practice their faith as groups and individuals in this Church. This is a rather practical
approach to the problem of God. But this is justifiable and even necessary because
experience of God is really a kind of spiritual experiment, a challenge to our faith.

ACTIVITY: Reflective Journal on Experiencing God

1. Reflective Writing Prompt:
Write a 500-700 word reflective journal entry in a short bond paper by addressing
the following questions below. Submit a printed copy of it next meeting.
o Personal Experience: Reflect on a time in your life when you felt a strong
sense of the divine or a deep connection to something greater than
yourself. How did this experience shape your understanding of God?
 o Sociological Perspective: How do Peter Berger's "signals of
transcendence" resonate with your experience? Can you identify any of
these signals in your own life or in the lives of others around you?
o Biblical Perspective: How does the mystery of God, as revealed in
Scripture, relate to your personal faith journey? How do you see the
"economy of salvation" playing out in your own life?
o Theological Perspective: Reflect on the insights from Karl Rahner, Paul
Tillich, or Hans Küng. Do you find God at the edges of your
consciousness, in the depths of things, or in the trustworthiness of reality?
How does this influence your understanding of God and your faith?
2. Analysis:
o Use at least two references from the lesson content (e.g., quotes from
theologians, scripture, or sociological insights) to support your reflections.
o Connect your personal experience with the broader theological and
sociological concepts discussed in the lesson.
3. Submission:
o Submit your reflective journal entry by the next class. Be prepared to
share a brief summary of your reflections in a small group discussion.
Assessment Criteria:
 Depth of Reflection: Demonstrates deep engagement with the topic and
personal introspection.
 Integration of Perspectives: Effectively connects personal experiences with the
sociological, biblical, and theological perspectives discussed in the lesson.
 Use of References: Appropriately uses lesson content to support reflections.
 Clarity and Organization: Journal is well-organized, clear, and free from
grammatical errors.