Page 62 - Eclipse of God
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Religion and Philosophy  35

            longs  the  actual, ever- recurring  renunciation  of  the  original
            relational bond, of the reality which takes place between I and
            Thou, of the spontaneity of the moment. Religion must know
            knowledge not only as a need but also as a duty of man. It must
            know that history moves along the way of this need and duty,
            that, Biblically speaking, the eating of the tree of knowledge
            leads out of Paradise but into the world.
               The world, the world as objective and self- contained con-
            nection of all being, natural and spiritual, would not exist for
            us if our thinking, which develops in philosophizing, did not
            melt together the world- concreta which are presented to us.
            It would not exist if our thinking did not merge these world-
            concreta with one another and with all that man has ever ex-
            perienced and has ever comprehended as experienceable. And
            spirit all the more would not genuinely exist for us as objec-
            tive connection if thought did not objectify it, if spirit itself as
            philosophy did not objectify and unite itself. Only through the
            fact that philosophy radically abandoned the relation with the
            concrete did that amazing construction of an objective thought-
            continuum become possible, with a static system of concepts
            and a dynamic one of problems. Every man who can “think”
            may enter this continuum through the simple use of this ability,
            through a thinking comprehension of thought. Only through
            this is there an “objective” mutual understanding, that is, one
            which does not, like the religious, entail two men’s each recog-
            nizing the other by the personal involvement in life which he
            has achieved. Instead, both fulfil a function of thought which
            demands no involvement in life and bear in fruitful dialectic the
            tension between the reciprocal ideas and problems.
               The religious communication of a content of being takes place
            in paradox. It is not a demonstrable assertion (theology which pre-
            tends to be this is rather a questionable type of  philosophy), but a
            pointing toward the hidden realm of  existence of the  hearing man
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