The sense of logic

-

St Anne. Photo Anu Hätinen
 The universe does not have to make sense to us. It is not ultimately necessary that we can understand the logic of being. Moreover, being does not ultimately need to have a logic whatsoever. Yet that is what we experience: we encounter the world as something that has a logic, as a series of incidents that make sense, almost without exception. When that is not the case, we shout: "This does not make sense!" And we feel distressed. We stubbornly expect that being makes sense.

Obviously, this conviction is right. Our life does not work without a meaning. My words here, these letters on the screen, are designed to convey a meaning. They are written with the intention to be intelligible, not arbitrarily (like this: sodkhg wkreesi lasit). If the reader should find my point flawed, the criterion for that would be the reason, rationality that we both appeal to. 

No one truly believes in the mere chance. On the contrary, it is amazing that the origin of the universe is explained with the help of a few scientific principles, logically and almost perfectly (it is also amazing that some people think that this contradicts or supersedes religion) . One could say that the being is carried by a reason. The Greek word for "reason" is logos. In the Bible it is translated also as "Word". Thus begins the Gospel according to John: "In the beginning was the Word, and the Word was with God, and the Word was God."

Of course, this does not "prove" that there is a God. Nevertheless, this provides a good starting point for our musings about God, world and ourselves. Perhaps it suffices to tell that thinking about God is not a futile endeavor.

Comments

Post a Comment

Popular posts from this blog

The Ubiquity of the Body of Christ - A Lutheran Way to See God Everywhere

-
Image
After Luther’s death in 1546, the real presence of the body of Christ in the Lord’s Supper became the shibboleth of orthodoxy in Lutheranism. It was thought that one could thereby distinguish between Philippists or Crypto-Calvinists and genuine Lutherans. A major proponent of the Lutheran position was the Reformer of Württemberg, Johannes Brenz (1499-1570). The writings that gave Brenz a place in the history of theology are De personali unione (1561) and De maiestate Domini (1562). In these treatises he continues and deepens the argumentation of the real presence advocated in the Stuttgart Confession (1559). His opponents were Swiss reformers Peter Martyr Vermigli and Heinrich Bullinger, who commented his writings. Vermigli died while writing a reply for De personali unione . At his deathbed, his friend Bullinger comforted him with the word of God: “But our citizenship is in heaven” (Phil. 3,20) and Vermigli replied: “But not in Brenz’ heaven, that is nowhere.” The Christologi
Read more

Improvisation as a theological method. Towards a free and imaginative reading of the Bible. Part 1

-
Image
Religious traditions tend to become systems of oppression and attendants of violence. Subjugation of women in religious societies, as well as the difficult position of sexual and gender minorities among churches serve as examples of the violent undercurrents of sacred hierarchies. To say the least, religious convictions are prone to be conservative, unyielding and unimaginative. This should not necessarily be the case. As a matter of fact, religion can be a source of endless creativity and irresistible hope that cherishes all life in its variety. I suppose this applies to all major religions. In this article I however concentrate on the Western Christianity, the religious tradition I am most familiar with. The history of the Western Christendom is full of power conflicts, prejudice and inflexibility, resulting in condemnations and sheer bloodshed. On the other hand, the very same tradition includes innovations, reforms, religious creativity, tolerance,beauty and love of neighbor. My pe
Read more

Hamann's "Aesthetica in nuce"

-
Image
 I feel frightened to enter into discussion on Johann Georg Hamann (1730-88). He is an intriguing figure of the German enlightment and 18th century literature, whom many contemporaries (presumably those who were positively disposed towards him) regarded as an obscure thinker. The less positively disposed thought he has completely lost it. Those who need a magisterial introduction to his theological thinking should consult Oswald Bayer's superb "A Contemporary in dissent" (Eerdmans 2012). I admit that I lack the thoroughness and perspicuity of Bayer's study. Nevertheless, the very boldness of Hamann's writings, his disregard of rules of grammar and philosophy, his appetite for the lowly and contradictory, urge me to read and comment his famous essay "Aesthetica in nuce" (aesthetics in a nutshell). Hamann's texts are a jungle of diverse styles and literary genres where  "exuberant demonstrations of learning" (to employ words of Kenneth Haynes
Read more