Creation and transcendence in theology and cosmology: philosophical understanding

1. Entity type Lemma
2. Original titleТворение и трансценденция в богословии и космологии: философское понимание
3. Language term Russian
4. lemma author Saprykin, Dmitry
5. lemma category Co-existence
6. Publication date 2013
7. lemma work Нестерук Алексей [Author]. Creation and transcendence in theology and cosmology: philosophical understanding
8. lemma manifestations Богословие творения : Creation theology
9. Keywords world creation - Philosophy of religion
10. Citations
    1. https://profilib.com/chtenie/77566/kollektiv-avtorov-bogoslovie-tvoreniya-10.php
11. Lemma body

    1. The author discusses the dialogue between science and theology as a subject of humanitarian research on the sense of correlation of the created world theological and scientific hermeneutics. In this hermeneutics, God's transcendence into the world is assumed: he is present in the world; there are signs of His presence expressed in language and correlated with scientific theories. What is the transcendence of God into the world though, still remains an inexpressible content of the faith act and the God communion experience which in itself could not be rationalized.

       The question of creation does not concern the "details" of creation, the author argues. Modern cosmological models, to be more precise, the metaphors of creation, including models of the so-called multiverse, hardly elucidate on the creation, implied as "theological devotion ". All cosmological models claim only one thing, namely, that in an attempt to approach the boundary of the physical world, the human mind inevitably turns to the ideal intelligible images of this boundary, building a peculiar hermeneutics of the transition from the intelligible to the physical and vice versa, which is posed according to a purely philosophical error as hermeneutics of transcendence and creation in the absolute sense.

       Modern cosmology itself, which gives the description of the universe in different horizons (experimental and theoretical), as well as of infinite advancement and refinement of experimental methods and theoretical schemes, shows that the "subject" of cosmology is something that constantly saturates intuition and constitutes the horizons within which the universe appears to cosmologist. This something is the universe as a saturated phenomenon, which involves the human ego into an endless hermeneutics. It's hard not to notice, the author says, that here cosmology becomes very close in its philosophical meaning to the creation theology which allows multiple exegesis of both Holy Scripture texts and the Church fathers interpretation. If we add to this numerous evidences of saints and spiritual ascetics about the Divine presence in the universe, as well as the liturgical texts that all rely on the same experience, unchangeable over time, it can be found that the Divine presence in the world and the world itself are an example of one indivisible saturated phenomenon of the universe divine creation.

       Despite all the futility of deconstructing the universe as a creation in the rubrics of thinking, man in accordance with his free will tries to do this by transforming this alleged, constitutionally based causation into a series of intentional acts of consciousness. It is this consciousness that builds cosmological myths and their modern analogues in mathematical theories in order to overcome the existential discomfort of their fundamental ambivalence between physical consubstantiality and at the same time with "non-attunement" with the universe, incommensurability with the universe, which leads to the fact that all the symbolism by its constitution acquires nothing more than an apophatic character.