In the sentiment of beauty we feel the purposiveness
and intelligibility of everything that surrounds us,
while in the sentiment of the sublime we seem to see
beyond the world, to something overwhelming and
inexpressible in which it is somehow grounded.
For me, the idea of a creation is not conceivable without
invoking the necessity of design. One cannot be exposed
to the law and order of the universe without concluding
that there must be design and purpose behind it all.
-Wernher von Braun, Aerospace engineer, and space architect. The leading figure in the development of rocket technology
Most of us live without knowing what we live for. Surely this is life’s greatest tragedy, far worse than death. Living for no reason is not living, but mere existing, mere surviving. As Viktor Frankl found in a Nazi concentration camp, our deepest, rock-bottom need is not pleasure, as Freud thought, or power, as Adler thought, but meaning and purpose, “a reason to live and a reason to die”. We need a meaning to life more than we need life itself.
Millions all around us are living the tragedy of meaningless life, the “life” of spiritual death. That is what makes our society more radically different from every society in history: not that it can fly to the moon, enfranchise more voters, have the grossest national product, conquer disease, or even blow up the entire planet, but that it does not know why it exists.
Every past society gave its members answers to all three great questions. It transmitted the teachings of its sages, saints, mystics, gurus, philosophers, or gods through tradition. For the first time in history, society no longer regards tradition as sacred; in fact, it no longer regards it at all. We are the first tree that has uprooted itself from the universal soil. If we are to find an answer to the question “For what may I hope?” we must find the answer individually; our society simply does not know. The only sound we hear from our noisy society concerning the most important questions in the world is the sound of silence.
How has this silence come about? How is it that the society that “knows it all” about everything knows nothing about Everything? How has the knowledge explosion exploded away the supreme knowledge? Why have we thrown away the road map just as we’ve souped up the engine? We must retrace the steps by which we have come to this dead end . . .
From the Renaissance emerged something radically new in human history: a secular society with a secular summum bonum. Of the twenty-one civilizations Toynbee distinguishes in his monumental Study of History, the first twenty kept some sort of religious basis and purpose; ours is history’s most unique experiment. It remains to be seen how long a civilization can survive without the use of spiritual energy, without a supernatural source of life.
–Peter Kreeft, Heaven: The Heart’s Deepest Longing
It is God with whom we have to do. People go for long stretches of time without being aware of that, thinking it is money, or sex, or work, or children, or parents, or a political cause, or an athletic competition, or learning with which they must deal. Any one or a combination of these subjects can absorb them and for a time give them the meaning and purpose that human beings seem to require. But then there is a slow stretch of boredom. Or a disaster. Or a sudden collapse of meaning. They want more. They want God. When a person searches for meaning and direction, asking questions and testing out statements, we must not be diverted into anything other or lesser.
What brings life meaning? Three components: wonder, truth, love, and security. In our infancy, the sense of wonder; in our youth, the understanding of truth; in our middle years, the experience of love; and in our old-age, the confidence of security. And we have found out through life that many of the things we give to each other as security do not really add up to much. We want something that goes beyond these three score years and ten…
The older you get the more it takes to fill your heart with wonder, and only God is big enough to fill it. Meaning comes from wonder, truth, love and security. And God, who is the perpetual novelty, who gave us a Son who is the way, the truth, and the life, who loved you and gave himself for you on the cross, and says, “Because I live, you shall live also,” that’s when meaning comes in, when these four components deal with the questions of origin, meaning, morality, and destiny, and bring that coherence into your life.