Abstract
’n Tematisering oor die godsdiens is net so oud soos die mens seii. As oopdekking van die verhouding mens tot God, vorm dit die tema van die gesprek tussen God en Adam na die sondeval. Sederldien was dit nog nooit afwesig in elke vorm van nalatenskap wat ons by die mens aantref nie, omdat die iioeke na sinvolheid en betekenis nog altyd ’n strewe openbaar om die harmonieuse verhouding met God te herstel, al ontken die mens dit ook en al soek hy die kxag van die herstel in homself. Ook die hedendaagse lewensgang is nie anders nie. Voordat die tweede dekade van hierdie eeu afgeloop was, het die groot Switserse pedagoog Foerster reeds gekla dat hoewel ons trots daarop is dat ons meer as ooit die buitewêreld aan ons wil onderwerp het, ons opgehou het om te besef dat in werklikheid die buitewêreld meer as ooit mag gekry het oor die innerlike mens. Sy formulering was miskien minder aan- grypend as die klag van Léon Bloy, wat reeds met die wente- ling van die eeu uitgespreek is: God is afwesig! God is af wesig in die stede, in die velde, in die berge en op die vlakte. Hy is afwesig in die wet en in die wetenskap, in die politiek, in die opvoeding en in die sedes. Hy is selfs afwesig in die lewens van gelowiges, want hulle wat nog as sy vriende bekend wil staan, het geen behoefte aan sy aanwesigheid nie. God is afwesig soos nog nooit te vore nie. Afwesigheid het een van die eienskappe van God geword.Copyright information
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