Let’s list some of the transitions from the pre-modern world:
- classical mechanics to quantum mechanics
- wood as a fuel to coal and petroleum
- animal power to motorized transport
- religious explanations to scientific
Karl Barth attempts to establish a foundational explanation of the human body and soul without starting with a divine principle. He writes:
It is beyond our capacity to decide between flesh and Spirit. We can neither reject the one nor select the other. Nor are some small or large companies of men—in the Spirit, whilst others are—in the flesh. Should one claim he is competent to distinguish between those in the flesh and those in the Spirit, he thereby proclaims himself to be undoubtedly in the flesh. In time, it has already been decided that we are all in the flesh: in eternity, it has already been decided that we are all in the Spirit. We are rejected in the flesh, but elected in the Spirit. In the world of time and of men and of things we are condemned, but in the Kingdom of God we are justified. Here we are in death, there we are in life. Both decisions—rejection and election, condemnation and justification, death and life—form the foci of an ellipse, which approximate more and more closely to one another until they unite as the centre of one circle. The unity of both decisions—which is incapable of mathematical representation—is not the unity of an equilibrium, but of the infinite preeminence which the one has over the other, whereby time is swallowed up in eternity, and the flesh in the infinite victory of the Spirit.
Karl Barth, The Epistle to the Romans. Translated by Edwyn C. Hoskyns. Oxford University Press, 1968. pp. 284-285.
Barth seeks to visualize everything not as the fixed center of a circle with flesh and spirit orbiting, but rather as an ellipse with these things trying to become central. He stresses that an ellipse has two foci, rather than a circle’s singular center.
Barth wrote, “The body is totality of my existence in the flesh, in the world of time and things and men, the totality of my existence as ‘I’, as the man of this world encircled by all manner of concrete and conceivable possibilities.” (Ibid. pp. 289)
Some thinkers use “existentialization” to describe the type of concept in Barth’s statement. Barth also gives us another dimension of our situation when he wrote, “Caught up in the struggle for existence eating, drinking, sleeping, yes, above all, sleeping! marrying and giving in marriage—men stand midway between life and death. Immersed in the flux of time and history…” (Ibid. p. 89)
In his thinking, the previous framework is contained in the larger one: “Our life is confronted with a steep precipice, towering above us, hemming us in on every side, and on it are hewn the words: All things come to an end.” (Ibid. p. 170)
Think of the word matter as the root of materialism. In daily life, we ask ourselves, “Does it matter?” Contrast the realms of science and meaning. Barth attempted to connect these with divinity, which can still provide valuable insight in our secular world.