{"id":203456,"date":"2025-09-27T22:49:31","date_gmt":"2025-09-28T03:49:31","guid":{"rendered":"https:\/\/mindseyemag.com\/magazine\/?p=203456"},"modified":"2025-09-27T22:49:31","modified_gmt":"2025-09-28T03:49:31","slug":"the-analogical-argument","status":"publish","type":"post","link":"https:\/\/mindseyemag.com\/magazine\/the-analogical-argument\/","title":{"rendered":"The Analogical Argument"},"content":{"rendered":"

Korsf\u00e6stelse – Arne Haugen Soerensen<\/em><\/p>\n

\u201cGod is love.\u201d – 1 John 4:8<\/em>
\n\u201cGod said to Moses, I AM WHO I AM.\u201d – Exodus 3:14<\/em><\/p><\/blockquote>\n

Formal argument form:<\/strong><\/p>\n

Premise 1. Human knowing presupposes that objects disclose themselves; phenomena are
\ngiven to consciousness.<\/p>\n

Premise 2. This phenomenological givenness of reality is necessary and universal for
\nknowledge.<\/p>\n

Premise 3. A coherent worldview should not contradict but resonate with this fundamental
\nontological and phenomenological structure of givenness.<\/p>\n

Premise 4. Christianity, through Scripture and revelation, presents God as eternally and historically self-giving: Father to Son, Son to Father, Spirit as gift, and Christ to humanity.<\/p>\n

Premise 5. Christianity\u2019s confession of divine self-giving saturates every level: Trinity, Incarnation, Cross, Eucharist, Bible, neighborly love, God\u2019s love for us.<\/p>\n

Premise 6. Rival religions, by positing a non-self-giving deity\/deities, lack the resources to cohere with this structure of givenness in its full scope (phenomenological, ontological, and revelational).<\/p>\n

Christian apologetics has historically been divided into two camps with lots of tension, natural theology and fideism; the former relying on human reason\/philosophy to arrive at the conclusion of a \u2018generic monotheistic god\u2019, e.g. Aquinas\u2019 Five Ways, while the latter relies on Revelation and denies reason\/philosophy\u2019s role in becoming Christian. Both approaches have their fair share of problems: natural theology gives too much way for other monotheistic religions and allows for the notion that the difference between the monotheistic religions\u2019 god is merely conceptual, while the \u2018Revelation-only\u2019 approach risks turning God into a necessary logical precondition or justification for knowledge claims. These two polar opposite camps don\u2019t only risk leading people to erroneous beliefs but are also reductionist and hollow; they do not remove or address the barriers that people experience.<\/p>\n

A large portion of young people are at a point where they want to believe but feel as though they cannot bring themselves to, because they\u2019ve been taught that skepticism is rational and its irrational fairy tales to believe in a world where love is real and baked into the most fundamental building block of reality.<\/p>\n

This argument is one that I sincerely believe makes most sense, is most honest, addresses the concerns of the young people, while also serving as a middle path between the aforementioned poles. What is needed is not a compromise, but an approach that shows how revelation itself bears its own inner reasonableness. Faith is not irrational, nor is it a leap into the dark; it is the recognition that revelation fulfills and completes the structures already present in our lived experience.<\/p>\n

Before speculation, before reasoning, before knowledge at all we have phenomenological appearances when we become aware. The world presents and impresses itself on us: a flower blooms, its smell, its colour and form are all given from itself to us via sensory information. Thus, reality has a certain givenness, as Husserl would call it, baked into it at its very core. Even imagination or illusion depends on givenness, because whatever we picture or hallucinate still shows itself to us in a particular way which we cannot control. Some argue that reality is constructed, but at the most basic level when all is stripped away reality is something that is received. Light waves carry the form of the flower into the eye, sound waves deliver voices into the ear, tactile impressions impose themselves on the skin. This is how knowledge occurs and is possible, because beings reveal themselves to us and appear in our consciousness.<\/p>\n

\"\"
Opstandelse – Arne Haugen S\u00f8rensen<\/figcaption><\/figure>\n

These fundamental, intuitive facts are why phenomenology makes for a solid and unbiased starting point. Regarding the appearing of phenomena being a kind of givenness or self-revealing of itself Husserl insisted:<\/p>\n

\u201cEvery originary presentive intuition is a legitimizing source of cognition; everything that presents itself in \u2018intuition\u2019 in this way is to be accepted simply as what it is presented as<\/em>
\nbeing, but also only within the limits in which it is presented there.\u201d<\/em><\/p>\n

In other words, phenomena give themselves to consciousness as they are, and this givenness is the ground of all knowledge. Husserl is cited here because he was not a Christian theologian but a secular philosopher. His testimony avoids accusations of bias: the recognition of givenness originates from descriptive philosophy, not confessional theology.<\/p>\n

Givenness does not only encompass simple objects such as flowers, but also richer and more complex phenomena that often surprise us, destabilize us and even transform us. Therefore, we can move onto concluding that givenness has an analogical similarity to Revelation; we are not just passive observers but rather we are reconfigured by what we perceive.<\/p>\n

Throughout the Christian confession time and time again we encounter God\u2019s givenness, not just in the form of giving us information but self-givenness in the eternal event of the Trinity where the Father gives Himself to the Son, the Son receives and returns Himself to the Father and the Spirit is the gift binding them. In the story of salvation this is enacted historically: \u201cFor God so loved the world, that He gave His only begotten Son\u201d (John 3:16). The Cross is the definitive manifestation of divine self-giving, where Christ God gives Himself both to humanity and to the Father on our behalf.<\/p>\n

The self-givenness in Christianity is unique in that it permeates every central and fundamental doctrine: the Trinity, the Incarnation, the Sacrifice of the Cross, the Eucharist which is the ongoing sacramental giving of Christ\u2019s body and blood, the Bible which itself is God\u2019s Word given for the sake of His elect, and the command for believers to participate in God\u2019s love by loving their neighbours as themselves. This is the many layers and dimensions in which Christianity spreads self-givenness not just as something ontological, or intellectual but also in our will (love), all unified and cohering with the deepest logic of reality itself.<\/p>\n

We see this vision continuously being done in God\u2019s ongoing creative and sustaining work. The world does not have its own independent essence but rather depends and relies on God\u2019s continuous act of giving being. Augustine describes this as God\u2019s presence at the deepest level of reality, which means that to exist at all is already to be addressed by divine givenness.<\/p>\n

Certainly, other large religions may also claim that they have givenness in the form of given laws and scriptures. But rhetorically: is it a theme that permeates every core doctrine like it does in the Trinity, Incarnation, Sacrifice, Eucharist, Bible, neighborly love, and God\u2019s love for us? No other belief system confesses their god as eternally self-giving in his own being, nor as sacrificially self-giving in Incarnation and Cross, nor as sacramentally self-giving in the Eucharist.<\/p>\n

To clarify, this argument does not serve as neutral logical proof for the existence of the Christian God or a generic god. It highlights a very real analogy: just as phenomena are given and received by us, so too we should be open to Revelation which is given to us. The argument does not remove the distinction between worldly finite givenness and infinite divine revelation, but it shows why Revelation is consistent with how we operate in our everyday lives. Christianity is unique in how it intensifies what is covert in all of our experience: the self-giving of reality finds its telos in the self-giving of God.<\/p>\n

In conclusion, this is not a deductive argument, it does not deduce God from nature (natural theology) nor does it simply assert Revelation in an insular way (fideism). It demonstrates the unique analogy between our human experience and Christianity. In this way, faith does not conflict with reason but completes it in a suprarational way; the world\u2019s phenomena and way of appearing anticipates the Gospel\u2019s announcement.<\/p>\n","protected":false},"excerpt":{"rendered":"

Korsf\u00e6stelse – Arne Haugen Soerensen \u201cGod is love.\u201d – 1 John 4:8 \u201cGod said to<\/p>\n","protected":false},"author":89,"featured_media":203458,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[1023,1060],"tags":[],"ppma_author":[1077],"class_list":["post-203456","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-exclusive","category-spirituality"],"yoast_head":"\nThe Analogical Argument ~ Mind's Eye Mag<\/title>\n<meta name=\"description\" content=\"Faith is not irrational, nor is it a leap into the dark; it is the recognition that revelation 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