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Jeannette V. Guian
AB Philosophy 4
PH 25 - A
August 9, 2010





Part one of the book ³God the Problem´ by Gordon Kaufman speaks of the introductory
part of the book. This includes the discussion of Kaufman about the problem of god, Christian
theology and scientific study of religion. In these chapters, Kaufman cited that the main problem
about God is that, we really cannot identify it with any finite reality since it is something beyond
our realms. Kaufman cited ten ways why God or the term God is problematic to man: (1) God is
a problem semantically, (2) conceptual/metaphysical, (3) methodological problems, (4)
epistemological, (5) cultural, (6) existential, (7) inaccessibility of God, (8) moral autonomy and
responsibility, (9) technical, (10) we cannot forget about God.
In connection with these problems pertaining to God, Kaufman distinguished the two
main approach of man in understanding God. First is the theological approach (emphasizing on
the Christian Theology). This type of approach is defined by Kaufman as an attempt to give an
overarching interpretation of man and his world from a particular point of view that is subjective
and confessional. In contrast, scientific approach is that interpretation or point of view that is
objective and impartial.
Part two of this book deals with the notion of God¶s transcendence (without the light of
mythology), the two models of transcendence and God as symbol. Briefly, transcendence is
traced by Kaufman from the fundamental dualism that is expressed in mythological terms. (e.g.
³earth´ as the experienced world and ³heaven´ as the more real world yet the inexperienced
one) In this discussion, Kaufman re-stated the problem with the ³God-language´, that in man¶s
search for modes of interpretation of God (which functions to be the limiting agent of these
interpretations) he falls inevitably to the language that the myths provide. Moreover, Kaufman
stresses that in man¶s understanding of his limits he arrives at God. God is therefore conceived
as a dynamic acting reality beyond limit. However, ³God-language´ if carefully defined and
restricted can be a basis for genuine awareness and knowledge of the limit.
 With this understanding of transcendence, Kaufman cited two models of transcendence.
First is the interpersonal model, this speaks of the communicating, understanding and
interpretation of data. Second is the teleological model that explains the self as having the
power to act (goal-seeking).
In contention of this part of the book, Kaufman discusses the interpretation of God as a
symbol. It is said that God is the transcendence of the limits and is not available for our direct
inspection. This is where the notion of God as a symbol, springs from. God remains a
transcendent in this point of view. He is something that is beyond our knowledge and therefore
an imagination.
Part three emphasis is on God and the world. In chapter six, Kaufman speaks of the so
called ³acts of God´. This is defined as the mighty acts that are central to the biblical
understanding of God. However in the span of time and modernization, a gap was formed.
Modern man learned to conceive nature as an impersonal order of structure, history happens as
man wills and mystery is something that cannot be consider as an act of God, so with history
and order of nature. In the presence of this gap, Kaufman cited three responses. First, modern
use of God is perfunctory and conventional not out of awareness and conviction of a genuine
trans human agent. Second, conception of agent is no longer implied, reality of God will be I
other dimensions of experience than ³acts´. Third, man needs to re-interpret his notion of ³acts´,
to see if it can be applied to ³God acts´. Briefly, act is defined as something that is done or
performed by an agent. It has a certain unity and specificity (order/structure + intention and
goal). There are two types of acts, simple acts (secondary) and master acts (complex.) go is
understood here as the source that gives the world its structures and direction. But what makes
man¶s understanding of ³God¶s acts´ difficult is because of two things, the unwillingness to
believe in some transcendent cause of events, inability to conceive these events.
In response to such difficulty, Kaufman states that the real referent of God was a
mysterious transcendent X that is inaccessible to man. This transcendent is known to us by
revelation and cultural history. Revelation speaks of two considerations. First, that it is an
imaginary involved in the notion of God. Second, fact of human finitude implies that there is to
be knowledge of a transcendent God at all, it can only be on the basis of self-revelation. Self-
revelation is possible only if both speaker and hearer understand in similar ways; is a basis of
common language and common history. While cultural history speaks of man having a spirit
developed within the context of a community. That what we can actually conceive are the
characters and will of God rather than his nature or behavior since we do not have an access to
his embodiment. However, Kaufman emphasizes that God may only reveal himself to man, only
if man is able to transcend his experience and conceive what occurs within his world as the
work of a transcendent power.
In connection to such revelation of God the root of evil is traced. Evil is then traced from
the depths of man¶s suffering which perhaps able men to believe and expect something beyond
its power.
Part four of the book covers the frameworks of belief and unbelief which includes the
different world-views, foundations of belief and the secular utility of ³God-talk´. World-view is
defined by Kaufman as the uncriticized view of the world, which determines in most significant
ways his experience, attitudes and his knowing. It can be distinguished through: (1)
experiences, (2) response to theories, (3) apprehension (sense) and (4) insight. There are three
world-views discussed in this book of Kaufman. First is the secular/naturalistic world-view. Here
man is primarily biological, secondarily sociological and psychological and is rooted in thinking
and objective truth. Second is the religious world-view which draws on the affectional side of the
self. It is the domain of human culture to be contrasted with politics, science and etc. third is the
theistic world-view. It speaks of a being or ultimate reality that is not accessible to us. It thus
takes the world to be ordered from beyond itself by intentional/purposive activity rooted in the
³will of God´.
In this presentation of the world-views, belief plays a very important role which makes it
essential to discuss further. In Kaufman¶s contention, he started it from the definition of faith in
God (a speech about God that signifies distinct meaning such as a supernatural agent) and faith
as a cultural pattern developed in western history associated with the Christian church.
However, Kaufman¶s emphasis is on the foundations of belief as follows: (1) self-participation in
and life as a member of the believing community and (2) whole meaningful experience of life
and the world, apprehended and interpreted within the frame of orientation the self has
appropriated from the community.
In Kaufman¶s conclusion, God is associated as the highest and weightiest term of all. It
is the most heavy-laden of all human words. That in the question of ultimate reality, importance,
value and worth, the term God had top it all. God is handed down in the language and therefore
requires us to re-examine critically our intuitions of value and meaning to see the ultimate good
(can be applied to both believer and non-believer). Our task is therefore to resolve and find the
genuinely God from the many gods we may encounter. In summary, God is the personal,
agential and important to the secular existence.
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Ê God the Problem.Gordon D. Kaufman, Harvard University Press, Cambridge,

Massachusetts,19
Ê