Wednesday, 25 March 2015

My conversion story starting from synchronicity - in a nutshell, and with a philosophical perspective


One interesting aspect of synchronicity is that it is individually focused - when experienced, the coincidence was focused on me specifically.

And when the coincidence is 'meaningful' (as the usual definition of synchronicity implies) - then it implies something for me specifically.

If so, then the experience of synchronicity implies some generally-operative power which has some kind of specific interest or concern with me specifically.


It was this line of reasoning which led me from a New Agey belief in the importance of synchronicity, to the inference that - if real - it implied (entailed) a personal god having a personal relationship with me specifically (not an abstract god-of-the-philosophers).

From there, and the fact I am not a Jew, pure reasoning pointed to 'some kind of Christianity' as having a clear reason for god's concern with me specifically. That reason is god's love for me specifically.

(Pure monotheism lacks any reason why an 'omni god' who created everything from nothing should be concerned with individual humans.)


Having arrived at the assumption of a real, 'personal God', what kind of Christian should I be?

That took a while to sort-out; but in retrospect I can see that there was a strongly philosophical process of evaluation going-on.

I explored the major classical theologies: Aristotelian Christianity (Thomism) and Platonic Christianity (Orthodoxy) - but always there were serious nagging doubts about their ability to explain the most important aspects of Christianity - and the sense that Christianity was being fitted-around these (pre-existing) philosophies; to the detriment of Christianity.

My stable conviction for the past two and some years has been that the most philosophically-solid and coherent branch of Christianity - the one which most clearly and simply and un-evasively explains the most important aspects of Christianity that seem to need explaining - is Mormonism.


(The key trigger, the clarifying experience, was reading and understanding Sterling M McMurrin's Theological Foundations of the Mormon Religion - written by an ex-Mormon (or non-believing Mormon) philosopher who treats the religion comparatively and abstractly.)


Most people would regard it as bizarre to assert that Mormonism (of all things!) is the most philosophically coherent explanation of Christianity - especially when compared with the long and professionalized scholastic tradition, or any other theology devised by generations of full-time professional priests and professors.

But the reason I find Mormon theology philosophically convincing (miraculously so) is exactly that it does not require high-level abstraction and educated skills to explain those things that most need explaining.

As an intellectual system, Mormon theology displays the kind of stunning focus, simplicity and clarity which is characteristic of the most important breakthroughs in science.

As a lifelong lover of science, a professional science theorist and theorist of science, and ex-editor of a theoretical of a journal of theoretical bioscience; no wonder I love it so much!


Of course, this above account is excessively abstract and leaves out far more than it includes - but a grasp of the unique philosophical solidity of Mormonism (among Christian theologies) was, and remains, of great importance and significance to me.




1 comment:

Nathan said...

Thank you for posting the link to your "Theoretical Mormon" blog. I have been really wanting to read that sort of thing!