The God Existentialism

Lived faith involves doctrines, evidences and rational coherence—but it includes much more. Philosopher Clifford Williams puts forth an argument as to why certain needs, desires and emotions have a legitimate place in drawing people into faith in God. Addressing the strongest objections to these types of grounds for faith, he shows how the personal and experiential aspects of belief play an important part in coming to faith and in remaining a believing person.

The God Existentialism: God’s Plan for Mankind By: Dr. A. P. Collins The Elect Apostle Dr. A. P. Collins is a dedicated servant of the Most High God. Being revived from a destructive lifestyle of drug abuse and corruption, he moved from turmoil to tranquility when one terminal thought transformed his life. Getting married and starting the Collins family began a life that provided this Man of God the understanding necessary to create a document of worship to uniform fellowship for all that embrace God regardless of their cultural beliefs. Travelling through different states, establishing ministries, and learning the politics of Heaven to help God’s people. Dr. Collins uses the term Elect Apostle as a means of exposing the general population to the planned vision God has in store to incorporate and elevate uninvolved individuals into the Kingdom.

Existential questions are deep and profound, philosophical questions that concern our very existence, such as “How did we get here”? “What is the meaning and purpose of my life’? “Is there a God”? and “What happens to me when I die”? Humans have been asking these questions for as long as we have been able to think and reason, and each possible answer spawns a host of additional questions. Existential questions are perhaps ultimately unanswerable, but we must accept the challenge and try, and must entertain the possibility that they may be. The author looks to science and philosophy for answers to such questions. Both modes of thought seek knowledge in their own manner, but philosophers must develop a greater tolerance for ambiguity than scientists because they ask many questions that are only partially amenable, or not at all, to empirical testing, and for which there are no universally agreed upon answers. Philosophy thus ventures into areas that science cannot or will not go. Scientists and philosophers work with different goals and are judged by different standards, although they both share the tools of logic, conceptual analysis, and rigorous argumentation. Questions for which we can acquire definite answers though mathematics and experimentation are the realm of science; questions for which we have no definite answers are the grist for the philosopher’s mill. It is this intellectual uncertainty in which the value of philosophy resides because it engages a liberating doubt.

Man is spirit. But what is spirit? Spirit is the self. But what is the self? The self is a relation which relates itself to its own self, or it is that in the relation [which accounts for it] that the relation relates itself to its own self; the self is not the relation but [consists in the fact] that the relation relates itself to its own self. Man is a synthesis of the infinite and the finite, of the temporal and the eternal, of freedom and necessity; in short, it is a synthesis.

The Courage to Be introduced issues of theology and culture to a general readership. The book examines ontic, moral, and spiritual anxieties across history and in modernity. The author defines courage as the self-affirmation of one's being in spite of a threat of nonbeing. He relates courage to anxiety, anxiety being the threat of non-being and the courage to be what we use to combat that threat. Tillich outlines three types of anxiety and thus three ways to display the courage to be. Tillich writes that the ultimate source of the courage to be is the "God above God," which transcends the theistic idea of God and is the content of absolute faith (defined as "the accepting of the acceptance without somebody or something that accepts").