The third ground of aesthetics for theology is a bit more neurological one. As a neurological given, we “think in images”, that is, we “process information imaginatively” (Cilliers 2012a:102). The generally assumed theory of left-brain or right-brain dominance categorizes people into ‘left-brain’ or ‘right-brain’ type. According to the theory, the right hemisphere of the brain is associated with the abilities such as recognizing faces, expressing emotions, music, reading emotions, color, images, intuition, and creativity. It is known as to be the best at creative and artistic tasks. On the other hand, the left-side of the brain is regarded to be proficient at tasks that involve logic, language and analytical thinking. The left-brain is often described as being better at language, logic, critical thinking, numbers, and reasoning. However, this lateralization of the brain is an overgeneralized and exaggerated distinction. The brain is not so much dichotomous as once alleged. Recent research42 has shown that abilities in the subject of math are actually the most efficient when both halves of the brain work together. The neuro-cognitive systems of our brain function optimally if they collaborate with each other in an integrative way (Cherry n.d.).
The integrative characteristic of neuro-cognition lodges justifiable association of images and words (or, of liturgy and preaching). Words carrying images, viz. imaginative languages allow us to reach deeper layers of meaning and experience which we could never have accessed with words that simply deliver abstract
42 Cf. O’Boyle, M 11 April 2004. The brain’s left and right sides seem to work together better in mathematically gifted middle-school youth. [Online]. Available:
concepts logically. Consider a huge difference between the following two sentences: ‘Those who have a little knowledge usually talk the most and make the greatest fuss’ and ‘Empty vessels make the most noise’. The first phrase you just hear, but in the second you see as well as hear. Words are better when fuelled by images!
As a possible instance of the integration of image and word, metaphor comes into view. Metaphor is an imaginative and sensory language. It secures images and sense-data. By way of offering a stereoscopic vision in our minds, a metaphor gives us an imaginative understanding of a matter. Characteristically, a metaphor functions in a way of creating tension between two entities and bridging the gap. By building a bridge between the matter referred to and an image, it provides imaginative access to the matter. It provokes new perspectives and insights by laying a known alongside an unknown. In the tension created between these two, the ordinary things of life are reviewed in an extraordinary way; our reality is redescribed; we are able to comprehend the meaning of a matter freshly, and even deeply (Cf. Vos 2007:22- 23).43
Metaphor is the basis of all human communication. It is “pervasive in everyday life, not just in language but in thought and action. Our ordinary conceptual system, in terms of which we both think and act, is fundamentally metaphorical in nature” (Lakoff & Johnson 1980:3). Whereas in the old substitution theory metaphor was seen as a trope, a decorative word that is discarded once the idea has been grasped, metaphor is now understood as an inherent process of human discourse and communication (Wilson 1991:14). Especially, the mode of metaphorical language is of absolute necessity when we are trying to discourse about God. Because the ontological being of God not only eludes but exceeds our grasp and description of languages immeasurably, all our languages about God cannot help being metaphorical.
43 Metaphor is the language that can best express eschatological anticipation because of the tension and space it creates. In the tension between the known and the unknown; between the already (presence) and the not-yet (absence); between our reality and another reality to come, the process of disorientation/reorientation takes place and new ways of understanding our reality are opened (Cf. Campbell & Cilliers 2012:189; Cilliers 2012a:185-186; Wilson 1991:14).
Imaginative languages are a homiletic necessity in an aspect that preaching is a form of art, i.e. the word art. However, Korean preachers have been influenced by teacher-pastor model of the Reformed tradition for long, a lecture-like style and the didactic aim prevail in their preaching. Then, their languages in preaching easily resort to discursive, rational and prosaic vocabularies. Of course, the principles such as the rational clarity of argument, the logical outline, etc. are still remaining helpful for preachers. But, in order to communicate effectively, preachers need to translate the rational, conceptual vocabulary into the language of images – the language to which people can respond more readily. As one might argue, preaching is a form of art that evokes holistic mode of knowing. It speaks to thoughts, feelings, sensation and intuition – to the holistic being of human. Therefore, it is just and proper to take much account of the challenge for preachers here: You should better utilize every possible way, whether it be a story, metaphor, image-rich words, structural devices of sermon or the like, in order to engage people in experiencing the weight of divine beauty, goodness and truth ‘holistically’ and ‘bodily’ (Reierson 1988:104-105, 107- 109; cf. Troeger 1990:28-30).