A case of contradictories which are true. God exists: God does not exist. Where is the problem? I am quite sure that there is a God in the sense that I am quite sure my love is not illusory. I am quite sure that there is not a God in the sense that I am quite sure nothing real can be anything like what I am able to conceive when I pronounce this word. But that which I cannot conceive is not an illusion.
There are two atheisms of which one is a puriﬁcation of the notion of God.
Perhaps every evil thing has a second aspect—a puriﬁcation in the course of progress towards the good—and a third which is the higher good.
We have to distinguish carefully between these three aspects because it is very dangerous for thought and for the eﬀective conduct of life to confuse them.
Of two men who have no experience of God, he who denies him is perhaps nearer to him than the other.
The false God who is like the true one in everything, except that we cannot touch him, prevents us from ever coming to the true one.
We have to believe in a God who is like the true God in everything, except that he does not exist, since we have not reached the point where God exists.
The errors of our time come from Christianity without the supernatural. Secularization is the cause—and primarily humanism.
Religion in so far as it is a source of consolation is a hindrance to true faith: in this sense atheism is a puriﬁcation. I have to be atheistic with the part of myself which is not made for God. Among those men in whom the supernatural part has not been awakened, the atheists are right and the believers wrong.
A man whose whole family had died under torture, and who had himself been tortured for a long time in a concentration camp; or a sixteenth-century Indian, the sole survivor after the total extermination of his people. Such men if they had previously believed in the mercy of God would either believe in it no longer, or else they would conceive of it quite diﬀerently from before. I have not been through such things. I know, however, that they exist; so what is the diﬀerence?
I must move towards an abiding conception of the divine mercy, a conception which does not change whatever event destiny may send upon me and which can be communicated to no matter what human being.
*God does not in fact exist in the same way as created things which form the only object of experience for our natural faculties. Therefore, contact with supernatural reality is at ﬁrst felt as an experience of nothingness. [Editor’s note.]
Excerpted from Simone Weil‘s Gravity and Grace. First French edition 1947. Translated by Emma Crawford. English language edition 1963. Routledge and Kegan Paul, London.