Studying God is a balancing act. At times the theologian has to hold their breath, as it were, and suspend their sense of the sacred in order to understand deep truths, but they should also spend time on their knees – perhaps both mentally and literally – revelling in the presence of God as they study his attributes. I feel the same about natural theology. It’s fascinating to look at examples of fine-tuning in the universe: here, perhaps, is evidence for the existence of God. Logical analysis of physical constants requires a good deal of spiritual breath-holding, but it’s possible – at least for a time – to remain focused on the physics. It’s when I look at what creation reveals of God’s character that I begin to find it difficult to sit still and calmly rational in the library. Continue reading →
I have often written here about aesthetics in science, and recently I’ve been exploring the same theme in theology. I’ve been reading Richard Viladesau’s Theological Aesthetics: God in Imagination, Beauty and Art, and trying to understand the contribution of theologian Hans Urs von Balthasar to this area. Balthasar is most famous for his work on aesthetics, and his multivolume work ‘The Glory of God’ has been hugely influential for both Catholic and Protestant theologians.
Aesthetics is a relatively new term, coined by German philosopher Alexander Gottleib Baumgarten in the 1750s. The goal was to develop a ‘science of cognition by the senses’, and beauty was the ‘perfection of sensitive cognition’. This way of thinking was adopted by other Enlightenment thinkers, with the result that aesthetics was separated from the fields of logic and ethics – something that Balthasar lamented. If beauty is no longer connected to usefulness or the life of the mind, it becomes only a product to be consumed. It’s time to redress the balance.