Homo faber, homo religious

From the very beginning, man, as we know him, was not only a hunter, not only a homo faber but also a homo religious, a religious man. One also comes from nothing. It was nothing at all. But where does he go after death? Man is in danger of extinction. For several decades, some philosophical trends have been trying to convince us that we are coming from nothingness and returning to nothingness. There is no point in anything.

To believe in God is to reject this absurdly. If I believe in God, I recognize that the world makes sense. Then I begin to understand my life. Each generation must rethink the fundamental problems of life to solve its task and its situation. But these solutions will be incomplete until they give a man a meaning that includes the experience of life and the reality of death.

One wants to understand and understand it. What happens to him and beyond. There are specific basic needs in us that we strive to meet. Injustice hurts; justice gives a sense of security. The illogical causes’ confusion; the sensible satisfies us. One also sought an answer to the question about oneself. The answers lead him beyond this life, beyond the time of birth and death. They redound him to God.

If a person is superficial, there is nothing he can do with it. If he learns to look into himself and discovers a depth of consciousness and conscience, he will approach God. The more he knows himself than man, the closer he is to God.

Animals don’t know anything about God because they have no depth. They do not have the center and the unity of the interior that we call consciousness. They merge with the world around them.

It’s entirely different with a person. A person knows things around him and realizes that they are different from him; he does not merge with them, separates himself from something, and recognizes himself as a being who stands above things. One can know more and more perfectly, desire more and more perfectly. He is open to the infinite being that is God. In this, man is unique in the whole immense world, and therefore he is excellent. God belongs to his life.

Our lives and consciousness have depths that do not explain any materialism—neither mechanical, evolutionary, nor humanistic. At the same time, man’s spirituality does not distance him from the world, but allows him to live fully in the world.

The world has its worldly value, and our work is not a delusion or something without meaning. But acknowledging the importance of the visible world cannot mean denying the spirit in and over the world. No one can remove from the world the profound things that religion, the origin of the world, life and man, the sense of the inexhaustible mystery of life, the effort to understand the meaning of our existence, the question of conscience.

If we live humanly, we must first know what human life is and what it means to be human. It has been claimed that the time of questions about the meaning of everything is over, so the question about God disappears as a human problem. Those who claimed this could also argue that man would die out. If one stopped asking questions about one’s origin, meaning, and purpose, would one be even more than a highly developed animal that does not know the question of meaning at all?