On Spirituality
Benjamin GayedSpirituality – something that belongs to church or clergy in ecclesiastical law; a sensitivity or attachment to religious values; the quality or state of being spiritual (relating to the spirit, sacred matters, or supernatural beings or phenomena).
Spirituality is an immense and immensely confusing topic for discussion. In any conversation our ultimate mediator of discussion is rationality. We agree on basic principles, and we can make our way from there with logic in mutual discovery. For example, if I talk about a tree, you know I am referring to a brown and green thing that comes up out of the ground slowly, houses squirrels and birds, and forces you to rake your yard in October. We can discuss how much we love or hate the tree and why because we agree on what a tree is. Spirituality is rooted in faith, i.e. not empirically verifiable. This does not mean there is not a role for logic in discussions on spirituality, but it is important to point out that there is only an extent to which two people might discuss issues of spirituality before each must make his own decisions about what to believe without any air-tight defense.
As a result it can be difficult to carry on any conversation at all over issues of spirituality. I say ‘Christianity’, and you may understand this to mean an archaic and outdated tradition, a social service on steroids, the bane of your existence, or a well-spring of life and hope. The same thing may be said of God or any other religion. So what can we discuss intelligibly regarding religion?
I would not propose avoiding all discussion over religion. We may certainly agree about some things, and conversations may be grounded in areas of mutual agreement. I would propose hesitance in assuming rightness or wrongness about any belief. We do not assume rightness or wrongness about empirically verifiable topics such as gravity or the Big Bang theory, and we have all kinds of concrete support from several academic disciplines for these hypotheses. How much more silly does it seem to presume a correct belief when we cannot support this belief with empiric data nor rationality?
Just because we cannot identify right and wrong does not mean they do not exist. I am not proposing that there are not right beliefs, nor am I proposing that we should not each pursue objective truth and believe when we have found it. But if you ever assume you have got it right and the other guy has got it wrong, you don’t really have much of a leg to stand on, so far as man’s rationality is concerned. The assessment of how right or wrong your beliefs are, or the other person’s, and what points that might get you, I think best left up to another authority.
While rationality is our basis for all conversation, there are some things, spirituality being one, which we cannot approach or treat fully in conversation, i.e. with rationality alone. As a result I find my approach to other’s beliefs, while not necessarily tolerant are less judgmental, less arrogant. I still believe there is objective truth, and I believe I have uncovered some of it, as I expect most people do. If you are interested in Christianity and/or the Bible, I came across this verse, which stimulated my thought process.
I Corinthians 1: 20-25
“ 20Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? 21For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. 22Jews demand miraculous signs and Greeks look for wisdom, 23but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, 24but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25For the foolishness of God is wiser than man’s wisdom, and the weakness of God is stronger than man’s strength.”

December 17th, 2007 at 1:06 pm
It is common for evangelistic or mystical persons, whether orthodox or heretical specimens of any religion, to assume that the ‘revelations’ they possess enable them to correctly (rationally) analyze truth and falsity on a spiritual level. And that’s perfectly fine: for me, the resolution of the matter is essentially, a contest: who really is, capable of rightly dividing the ‘word’ of truth? I believe we are actually accountable to God for assessing this, in proportion to the amount of ‘natural law’ our hearts and minds possess. THUS: whether we get spiritual-revelation or not, we are capable of ’sensing’ the sort of thought which revelation produces. WHY? Because: thought is morally woven, and corrupted by our natures, and revelation ‘restores’ that nature:
Interestingly, St. Thomas thought that even for spiritual truths discernible without revelation, revelation is still needed: “Even as regards those truths about God which human reason could have discovered, it was necessary that man should be taught by a divine revelation; because the truth about God such as reason could discover, would only be known by a few, and that after a long time, and with the admixture of many errors… Therefore, in order that the salvation of men might be brought about more fitly and more surely, it was necessary that they should be taught divine truths by divine revelation.” (i.e. because of original sin, we don’t live to be 900 years old, and so don’t have time to really figure things out!)
Justin Martyr was the Church’s first hard-core philosopher/apologist: His famous analysis is as follows: “For each man spoke well in proportion to the share he had of the spermatic word, seeing what was related to it. But they who contradict themselves on the more important points appear not to have possessed the heavenly wisdom, and the knowledge which cannot be spoken against. Whatever things were rightly said among all men, are the property of us Christians. For next to God, we worship and love the Word who is from the unbegotten and ineffable God, since also He became man for our sakes, that, becoming a partaker of our sufferings, He might also bring us healing. For all the writers were able to see realities darkly through the sowing of the implanted word that was in them. For the seed and imitation imparted according to capacity is one thing, and quite another is the thing itself, of which there is the participation and imitation according to the grace which is from Him.” -Justin Martyr 100-165 AD
Paul touches on natural law in Romans 1, but I think his preaching methods are even more illuminating on this question: ‘he has shown kindness by giving you rain from heaven and crops in their seasons: he provides you with plenty of food and fills your hearts with joy’ Acts 14.16. I would say he’s partly objective(rational), and partly mystical(subjective), in an effort to ‘become all things to all men’ 1 Cor 9.22. Note his objective, yet intrinsically subjective appeal: ‘Men of Athens! I see you are religous… I even found an altar… now what you worship as something unkown, I am going to proclaim to you… From one man he made every nation… he determined the times set for them and the exact places where they should live… so that men would seek him… though he is not far from each one of us.’ Acts 17.28
December 17th, 2007 at 4:44 pm
Man can, by reason alone, know that God exists.
December 17th, 2007 at 6:50 pm
Tom, without support–or atleast explanation–your point is unhelpful, at best.