The question loses its rank at once in the sphere of a human-historical Dasein to whom questioning as an originary power remains foreign.
For example, anyone for whom the Bible is divine revelation and truth already has the answer to the question, “Why are there beings at all instead of nothing?” before it is even asked: beings, with the exception of God Himself, are created by Him. God Himself “is” as the uncreated Creator. One who holds on to such faith as a basis can, perhaps, emulate and participate in the asking of our question in a certain way, but he cannot authentically question without giving himself up as a believer, with all the consequences of this step. He can act only “as if”—. On the other hand, if such faith does not continually expose itself to the possibility of unfaith, it is not faith but a convenience. It becomes an agreement with oneself to adhere in the future to a doctrine as something that has somehow been handed down. This is neither having faith nor questioning, but indifference— which can then, perhaps even with keen interest, busy itself with everything, with faith as well as with questioning. [6|9]
Now, by referring to safety in faith as a special way of standing in the truth, we are not saying that citing the words of the Bible, “In the beginning God created heaven and earth, etc.” represents an answer to our question. Quite aside from whether this sentence of the Bible is true or untrue for faith, it can represent no answer at all to our question, because it has no relation to this question. It has no relation to it, because it simply cannot come into such a relation. What is really asked in our question is, for faith, foolishness.
Philosophy consists in such foolishness. A “Christian philosophy” is a round square and a misunderstanding. To be sure, one can thoughtfully question and work through the world of Christian experience, that is, the world of faith.