[468] The QUESTIONS are not always present; they are sometimes not even hiddenly present. But there are the symbols^a--they are always present in a religious^b group; they can be seen; no one can close his eyes to the existence of church^c buildings in the middle of a place, or at the corner. Now what does it mean? It means that the question about the symbols, which is also present into the child, demands an answer; and if you have both sets of questions, the questions of their existence and the questions of the meaning of the un-understood symbols, then you have the entrance door for your religious education^d. Of course the same thing must

be done with adult education^e. There it can be done more freely because there the existentialist^f questions are all present anyhow: EVERYbody anticipates his having to die, EVERYbody anticipates his being a failure--or, not "anticipates" it, [but] HAS EXPERIENCED it--[some laughter]-- everybody experiences his foolishness and the contradictions in himself. These questions are present; they must only be made conscious. And then, of course, theology^g, the religious symbols^h, can answer. But if you preach, Sunday by Sunday, and you go to churchⁱ for personal reasons, or social reasons, Sunday by Sunday, and what the minister gives and what you get is always a set of concepts, symbols^j, which are fixed, which you know [from] long ago--you don't need to go to church for this reason, because you know what you will hear anyhow--then the whole thing is an impossible situation. But if the minister is able to concentrate on a question which is in you, half conscious,

half unconscious, perhaps, and he makes it completely conscious and then shows in his sermon the analysis implied in the traditional religious symbols, or in UN-traditional symbols, then something