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But that means not that He was indifferent to the belief which is the logical result of those proofs, but that the belief stood so firm, both to Him and to His hearers, that in His teaching it is always presupposed. So today it is not necessary for all Christians to analyze the logical basis of their belief in God; the human mind has a wonderful faculty for the condensation of perfectly valid arguments, and what seems like an instinctive belief may turn out to be the result of many logical steps.
But at this point we are met with a particularly insistent form of that objection to doctrinal matters which has already been considered. It is unnecessary, we are told, to have a “conception” of God; theology, or the knowledge of God, it is said, is the death of religion; we should not seek to know God, but should merely feel His presence. With regard to this objection, it ought to be observed that if religion consists merely in feeling the presence of God, it is devoid of any moral quality whatever.
God is indeed represented here as caring for all men whether evil or good, but He is certainly not called the Father of all. Indeed it might almost be said that the point of the passage depends on the fact that He is not the Father of all. He cares even for those who are not His children but His enemies; so His children, Jesus’ disciples, ought to imitate Him by loving even those who are not their brethren but their persecutors. The modern doctrine of the universal fatherhood of God is not to be found in the teaching of Jesus.