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Immanence, transcendence and cristianism

24 May

Certainly the search for a true spirituality has one thing in common: it is a search for happiness and peace, this is particularly tragic in times of crisis and low light, it seems almost unattainable this state.
Let us return to two concepts of phenomenology: the transcendent that is inner and the transcendental that is external and allows some form of relation with the objects of the world, then any relation of immanence would be denied, seems an inevitable consequence because it reinforces the classical opposition between transcendence and immanence .
The Holy Spirit allows man some form of immanence, for example, for our intelligence and our interiority we ask for the light, and one of the names most appropriate to the Holy Spirit, in the sense that Christianity gives him is Paraclete, which means both defender and comforter, without him we would be plunged into anguish and frailty.
Thus, in admitting the transcendence of our interior, we must admit that we have somehow the possibility of the consciousness of something, an essential form of phenomenology, and it allows us an immanence of the objects, not only through the senses, but in a high way, a superior transcendence, and can be justified by the existence of a superior transcendental.
It is not a force or an energy, but a form of Being, which means to be in the full light, in the Heideggerian sense being in the “clearing”, of course there must be several requirements for it, which is ultimately a fullness of Being, fleeting and non-permanent, in the video proposal of the previous post (by Jonathan Haidt), a ladder or to use another image of the Tales of Narnia (book of Clive Staples Lewis), which are basically Christian, a passage inside a mobile takes it to the kingdom of Narnia, from which films were made as well.
It is a metaphorical way of rethinking the “fatigue” of the world, in a more spiritualized way than the phenomenology proposes, but as a method is similar.
The experiences and memories were thought by phenomenology, and if we think in the Christian sense of experiences and memories of what should be the life of love of brotherhood and love of the Other “as” himself and “as” Jesus taught us, is in the Scripture passage John 14:26: “But the Advocate, the Holy Ghost, whom the Father will send in my name, he will teach you all things and remind you of all that I have said to you.”
But this God is unknown in other cultures and misunderstood by Christian currents. T

 

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