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The «faith» and «religion» notions are metaphoric.
For a way of uncertain concepts using this problem is unresolvable.
It is allocated seven types of belief and about four tens of theological paradigms (P.).
In a rational P. the belief is acceptance of probable and hypothetical judgement as absolute.
Its subject coincides with a subject of sciences.
Belief (as hypothesis) is a source of scientific axioms.
The God is identified with a methodological principle of the world rationality.
But, as it has shown by Kant, scientific theology can not cognize transcendental and achieve doubtless assertion of God being.
In an empirical P. religious statements are asserted as a sense deprived.
Empiricism «excludes transcendental»: it does not assert and does not deny the God.
The science reveals social, psychological bases of belief in God.
In «theology of experience» religion is individual and is deprived of scientific character too.
It is affirming absence of specific religious feeling.
The reference to a God image as explanatory principle (as mystery) is refusal from causality and scientificality.
In pragmatism P. the God image is a hypothesis, bringing «benefit», satisfaction; belief - as result of «agreement».
In according to authoritative P., obeying the God as authority, the person avoids stress and finds feeling of support (Fromm).
In aprioristic P. the God image is intentional, determined by transcendental (mental) structures, is deprived of objectivity and of opportunity of the cosmological God statement.
In psychoanalysis the religion is identified with a universal for all neurosis of persuasive conditions (produced by needs frustration).
God is identified to the allmighty father for the helpless, infantile person.
In aksiologikal P. God is a symbol of ultimate values.
Any wordly phenomenon potentially is sacral.
In irrational, absurdity P. God is cognized not by reason, but by adoration.
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* Theology is scientific on form, but not on the religious bases.
The belief in the all-powerful God is determined not by rational arguments, but by irrational «ultimate concern» «interest», produced by experience of absolute dependence and fear.
Sacralable value of posthumous existence is not determined by a science.
Theological pretensions on **scientific character are growth illness, the form of an inferiority complex.
** Scientific character of belief is subject of our interest, belief.
Beyond the «ultimate concern» a science do not determine neither occurrence to belief in God, nor its elimination.
The most "scientific" belief is irrational.
Science does not make belief in God.