Practical Discipline
\r\nWe have become used to thinking that religion should provide us with information. Is there a God? How did the world come into being? But this is a modern preoccupation. Religion was never supposed to provide answers to questions that lay within the reach of human reason. Religion's task, closely allied to that of art, was to help us to live creatively, peacefully, and even joyously with realities for which there were no easy explanations and problems that we could not solve: mortality, pain, grief, despair, and outrage at the injustice and cruelty of life. Over the centuries people in all cultures discovered that by pushing their reasoning powers to the limit, stretching language to the end of its tether, and living as selflessly and compassionately as possible, they experienced a transcendence that enabled them to affirm their suffering with serenity and courage. Scientific rationality can tell us why we have cancer; it can even cure us of our disease. But it cannot assuage the terror, disappointment, and sorrow that come with the diagnosis, nor can it help us to die well. That is not within its competence. Religion will not work automatically, however; it requires a great deal of effort and cannot succeed if it is facile, false, idolatrous, or self-indulgent.
\r\nReligion is a practical discipline, and its insights are not derived from abstract speculation but from spiritual exercises and a dedicated lifestyle. Without such practice, it is impossible to understand the truth of its doctrines.
\r\nSocrates, Plato, and Aristotle, the founders of Western rationalism, saw no opposition between reason and the transcendent. They understood that we feel an imperative need to drive our reasoning powers to the point where they can go no further and segue into a state of unknowing that is not frustrating but a source of astonishment, awe, and contentment.
\r\nCompiled From:
\r\n \"The Case for God\" - Karen Armstrong, pp. 318, 319