Fear Mongering
Ex- Atheists
R. Dawkins
B. Russell
D. Hume 
Atheists and Divorce
The Greatest Minds and God
Nobelists and God
Is God Cruel?
Is Christianity Evil?
Bible Contradictions?
About God and Jesus Christ
Great Theistic Works
God's Existence Sites
C. Hitchens
S. Harris
P. Pullman
Open Letter to Atheist/Agnostic-Jews
Open Letter to Christians Who Embraced Atheism
Free Literature
The Author


God Seen Through the Eyes of the Gretest Minds Kindle Editions  Hard Cover Edition

What If God...?

The Dawkins Delusion?

There Is a God

Mere Christianity  C.S. Lewis

Darwin on Trial

The Edge of Evolution

Intelligent Design

The Fingerprint of God

The Creator and the Cosmos

Creation As Science

The Cell's Design

Understanding Intelligent Design

Icons of Evolution

The Language of God

What's So Great About Christianity




     Some sources assert that Kant attacked and weakened the classical proofs on God's existence. That, of course, is a view many do not share. Nevertheless, it must be pointed out that, in spite of what he may have perceived as weaknesses in some of the "classic" proofs, he remained a strong believer in God throughout his life.

"The world depends on a supreme being, but the things in the world all mutually depend on one another. Taken together they constitute a complete whole."
(Kant, 1978, 22)

"The sum total of all possible knowledge of God is not possible for a human being, not even through a true revelation. But it is one of the worthiest inquiries to see how far our reason can go in the knowledge of God."
(Kant, 23)

"But if we ask who has so firmly established the laws of nature and who has limited its operations, then we will come to God as the supreme cause of the entirety of reason and nature."
(Kant, 25)

"Our knowledge is only a shadow in comparison with the greatness of God, and our powers are far transcended by Him."
(Kant, 26)

"That the world created by God is the best all possible worlds, is clear for the following reason. If a better world than the one willed by God were possible, then a will better than the divine will would also have to be possible. For indisputably that divine will is better which chooses what is better. But if a better will is possible, then so this being who could express this better will. And therefore this being would be more perfect and better than God. But this is a contradiction; for God is 'omnitudo realitatis."
Kant, 137)

"God created the world for his honor's sake because it is only through the obedience to his holy laws that God can be honored. For what does it mean to honor God? What, if not to serve him? But how can He be served? Certainly by trying to entice his favor by rendering him all sorts of praise. For such praise is best only a means for preparing our hearts to a good disposition. Instead, the service of God consists simply and solely in following his will and observing his holy laws and commands."
(Kant, 143)

"God's omnipresence is not local, but virtual. That is, God's power operates constantly and everywhere in all things."
Kant, 151)

"God is the only ruler of the world. He governs as a monarch, but not as a despot; for He wills to have his commands observed out of love, and not out of servile fear. Like a father, he orders what is good for us, and does not command out of mere arbitrariness, like a tyrant. God even demands of us that we reflect on the reason for his commandments, and he insists on our observing them because he wants first to make us worthy of happiness and then participate in it. God' s will is benevolence, and his purpose is what is best. If God commands something for which we cannot see the reason, then this is because of the limitation of our knowledge, and not because of the nature of the commandment itself. God carries out his rulership of the world alone. For He surveys everything with one glance. And certainly he may often use wholly incomprehensible means to carry out His benevolent aims.                                                                                               

(Kant, 156)


Kant, I. Lectures on Philosophical Theology. Ithaca: Cornell U. Press, 1978.


                               Back to "Inaccuracies"