Man finds the meaning of his life only when he reveals his nonsense. True faith grows over the ruins of logical categories on the crisis moments of helplessness and disappointment. But God is the essence that unites in itself all contradictions, and only His grace makes salvation possible through the miracle of the illogical. God's logic is by no means human logic. The system of supernatural truths is not a supreme refinement of human cognitive aspirations, as Tomism considers, but their rejection and negation.

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Faith can not be given as mathematical or historical knowledge but as a conflict in human consciousness. For example, the meaning of supernatural truths, formulated as dogmatic doctrine, is not in themselves, but in the conflicts they cause in the most profound essence of man. Dogmas are answers to questions, and they make sense where man puts down certain problems for the ultimate goals of his existence. And man finds the meaning of his life only when he reveals his nonsense. True faith grows over the ruins of logical categories on the crisis moments of helplessness and disappointment. But God is the essence that unites in itself all contradictions, and only His grace makes salvation possible through the miracle of the illogical. God's logic is by no means human logic. The system of supernatural truths is not a supreme refinement of human cognitive aspirations, as Tomism thinks, but their rejection and denial. The Russian thinker L.Shstov / 1938 / as well as K. Bart puts the starting point in his teaching the crisis moments, the so-called "border situations" of existentialism - death or his terrifying suffering. "When all man's thought-and-doubt and likelihood speaks of the impossibility, then a new, no-no-no-no-noble struggle begins for the possibility of the impossible". This one a struggle is what Kierkegaard puts at the root of existentialist philosophy, which seeks the truths not in reason with its limited capabilities, but in the ignorant borders of absurdity.

Man's attitude to God is not expressed through knowledge, but in the act of faith. Faith is that freedom that the Creator has inspired man with life. The philosophy of existentialism, as opposed to the mind, no longer seeks knowledge, and does not see in it the last and the only way to the truth; for it knowledge itself becomes a problem, it becomes problematic. At that moment when it becomes problematic, it loses its power over the person ... for God there is nothing impossible: both the truths and the reality are in His hands. "The judgments of man are resolved on the scales of Job / of the triumphant faith in the impossible, b. a / and not the scales of the mind / the assessments resulting from human logic and understanding. L. Shestov seeks to reveal on the basis of existentialism a real moment in the existence of a particular person, unique with his individuality in his longing for happiness and suffering from suffering. Where the eerie shadow of death and the crumbling immeasurability of human sorrow, the denial of all irrationality (because logic is powerless), faith finds the ways of salvation. In such situations, the establishment of the theoretical-cognitive moment is a scholastic and empty phrase; here faith and supernatural truth triumph and reveal new dimensions in human existence.

Where the end of the mind with its possibilities ends, there begins the great and final struggle for the possibility of the incredible. From the wailing and wailing of Job, as from the Jericho tubes, the fortress walls of the logical argumentation of his three friends fell down and a new, unprecedented dimension of faith. K. Jaspers's Existentialism also developed similar thoughts, but it meant pros. Jeremiah. For example, in his book, "Introduction to Philosophy" , K. Jaspers stops in the book "Crying Ieremia" and describes the deep tragedy that shakes the prophet of God who watches Solomon's ruined temple and ruin Jerusalem.

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