Theists use their god of the gaps to explain things that humans don’t currently understand. As human knowledge expands, the power of the gods correspondingly shrinks.
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When you accuse people of believing in a God of the gaps you are assuming that we only see God in the gaps when, in fact, we see Him throughout Creation, not just in the unknowable. If anything I think your subjective point of view is demonstrative of an
Atheism of the Gaps. You’ve maintained you do not believe in any morality so I assume you believe yourself an amoral animal as we all probably are in your view.
“The Atheism of the Gaps” by Stephen M. Barr in the journal First Things:
Many atheists imagine that religion is based on ignorance. Religion supplies irrational explanations where rational ones are lacking; as lightning, for example, is still thought by primitive people to be the raging of the gods. In this view, religion has been fighting a long rear-guard action against the advance of knowledge, taking refuge in the unknown and the obscure by positing a “God of the gaps,” and, as the gaps in our rational explanation of the universe disappear, God will be driven out. This is indeed one of the main motivations for a certain kind of scientist who supposes that when the job of Science is done there will be no room left for the “superstition” of religious belief.
Penrose shows that materialism itself is now the faith of the “gaps.” It is in the gaps of undiscovered and unprecedented “non-computational” laws of physics and of uninvented and so-far unimaginable non-computational thinking machines that the “missing science of consciousness” is forced to lurk. But what will happen if the gaps in our knowledge of physics are closed? What will happen if the laws of physics are known in their entirety and turn out not to have the characteristics that Penrose shows they must if they are to explain the mind of man? Then indeed will superstition be overthrown, the superstition of materialism.
Penrose is all the more effective in overthrowing materialism because that is not his aim. He obviously does not take seriously what he calls “mentalism,” the view that there is something about mind not reducible to physical description or explanation. In Penrose’s understanding, the nonmaterialist holds a view that “regards the mind as something that is entirely inexplicable in scientific terms.” He calls it the “viewpoint of the mystic,” for it involves a “negation of scientific criteria for the furtherance of knowledge.” Moreover, he asks, “if mentality is something quite separate from physicality, then why do our mental selves seem to need our physical brains at all?” “It is quite clear,” he goes on, “that differences in mental states can come about from changes in the physical states of the associated brains.”
There are several misconceptions here. Materialism does not follow from accepting the scientific method; that something can be studied using the scientific method implies nothing a priori about how it is constituted. We can study both whales and neutrinos using the scientific method, but this implies neither that whales are made up of neutrinos nor neutrinos of whales. That we can study both matter and mind by scientific methods does not imply that the mind is entirely material. And neither do all “mentalists” aver that the mind is “entirely inexplicable in scientific terms.” Rather, they say that it is “not entirely explicable in scientific terms”-not the same thing. Moreover, the issue is not whether the brain is necessary to our “mental selves,” but whether it is sufficient. Finally, not all mentalists regard mentality as “quite separate from physicality.” “The unity of soul and body is so profound,” the Catechism of the Catholic Church declares, “that one has to consider the soul to be the ‘form’ of the body. . . . Spirit and matter, in man, are not two natures united, but rather their union forms a single nature.”
firstthings.com/article/2008/09/006-the-atheism-of-the-gaps-20
What we are - human beings, with all that this implies - influences how we think. As we are limited, no full answer to your question is possible; at most, we can have true but very incomplete ideas about God - “we see in part, and we know in part” (1 Corinthians 13).
