A Quote by Reinhold Niebuhr
The intimate relation between humor and faith is derived from the fact that both deal with the incongruities of our existence. Laughter is our reaction to immediate incongruities and those which do not affect us essentially. Faith is the only possible response to the ultimate incongruities of existence, which threaten the very meaning of our life.
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Faith handles the ultimate incongruities of life, humor handles the more immediate ones.
Sören Kierkegaard has another answer: human existence is possible as existence not in despair, as existence not in tragedy; it is possible as existence in faith... Faith is the belief that in God the impossible is possible, that in Him time and eternity are one, that both life and death are meaningful.
It is only when you realize that you are mortal and yet immortal simultaneously that you begin to realize that the beautiful incongruities of existence aren't incongruous at all, but rather perfect.
Humor may be defined as the kindly contemplation of the incongruities of life, and the artistic expression thereof.
Why does philosophy use concepts and why does faith use symbols if both try to express the same ultimate? The answer, of course, is that the relation to the ultimate is not the same in each case. The philosophical relation is in principle a detached description of the basic structure in which the ultimate manifests itself. The relation of faith is in principle an involved expression of concern about the meaning of the ultimate for the faithful.
It may be observed in general that the future is purchased by the present. It is not possible to secure distant or permanent happiness but by the forbearance of some immediate gratification. This is so evidently true with regard to the whole of our existence that all precepts of theology have no other tendency than to enforce a life of faith; a life regulated not by our senses but by our belief; a life in which pleasures are to be refused for fear of invisible punishments, and calamities sometimes to be sought, and always endured, in hope of rewards that shall be obtained in another state.
Faith is indeed the energy of our whole universe directed to the highest form of being. Faith gives stability to our view of the universe. By faith we are convinced that our impressions of things without are not dreams or delusions, but, for us, true representations of our environment. By faith we are convinced that the signs of permanence, order, progress, which we observe in nature are true. By faith we are convinced that fellowship is possible with our fellow man and with God.
Faith is not limited to affirming the existence of God. No, faith tells us that God loves us and demands a loving response. This response is given through love for human beings, and that is what we mean by a commitment to God and to our neighbor.
It is part of our nature to survive. Faith is an instinctive response to aspects of existence that we cannot explain by any other means - be it the moral void we perceive in the universe, the certainty of death, the mystery of the origin of things, the meaning of our own lives or the absence of meaning.
Most of what happens in the world is far beyond a dog's comprehension, so they must turn to their faith in us to help them navigate life's treacheries. Don't we, also, have unanswerable questions about the vagaries of modern existence for which the answer is beyond human grasp, so that only our faith can guide us?
Ultimately faith is the only key to the universe. The final meaning of human existence, and the answers to the questions on which all our happiness depends cannot be found in any other way.
Once we begin to feel deeply all the aspects of our lives, we begin to demand from ourselves and from our life-pursuits that they feel in accordance with that joy which we know ourselves to be capable of. Our erotic knowledge empowers us, becomes a lens through which we scrutinize all aspects of our existence, forcing us to evaluate those aspects honestly in terms of their relative meaning within our lives. . . .
Christianity can be described as a theological materialism: It is that which transforms our material existence. If our faith does not throw us into the arms of the world, if it does not lead to our experience of responsibility, love, celebration, and our commitment to transformation, then, whatever we call it, we have nothing but an empty shell.
The question is not, will there be difficulties and threats to our existence, but how will we deal with them and what can we learn from them. How can they become blessings to society, as a life threatening disease is to an individual, by teaching us about the meaning of our life and existence?
Avatar is the most high tech film in terms of its execution, dealing with essentially a very low tech subject; which is our relationship with nature...and in fact the irony is that the film is about our relationship with nature and how our technological civilization has taken us several removes away from a truly natural existence and the consequences of that to us.
Since nothing can exist that does not fulfil the conditions which render its existence possible, the different parts each being must be co-ordinated in such a way as to render possible the existence of the being as a whole, not only in itself, but also in its relations with other beings, and the analysis of these conditions often leads to general laws which are as certain as those which are derived from calculation or from experiment.
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