clear your clipboard.
Much of these bizarre claims derive from late-nineteenth-century liberal or modernist theology. Both of these schools presumed, indeed, that Scripture, the Church as believing community, and the doctrine derived from the former to give shape to the latter were essentially
mythological. And they accepted that
mythos, as the total poem that represents and explains reality, was a work of
mythopoeisis, of a myth-maker; the most obvious candidate for a myth maker is the human imagination. This would seem to show that religion is a myth of man’s “invention.”
This liberal or modernist claim is, however, the perverse outworking of an earlier one held by orthodox Christians—one which is held by most orthodox Christians in our own day. The early expression, articulated by S.T. Coleridge, John Keble, and John Henry Newman, held that indeed culture is the poem of a poetic community. The Church is a poetic community, whose practices, prayers, doctrines, and works constitute together a great poem. This poem is a work of human imagination, because the Church is composed of human beings. This says nothing about its truth or falsehood.
The question we must answer is, rather, what is this imagination whose out-working, whose expression, is manifested in the great poem of the Church? The Church answers: it is the active recipient of the absolute and the unconditioned. The Church receives the revelation of God. The human imagination receives this revelation in faith. In response to this reception, it begins its work of discernment, of staring into the hieroglyph of what God has shown, in history and above all in his Son, the
Logos, so as to discover what are the expressible truths its contains.
The
Logos, the singular eternal Word, finds expression in the many temporally spoken words, the
logoi, of the Church and its members. And so, the primary source, or cause, of the activity of the imagination of the Church is inspiration: this revelation in faith to the people of God, from God. But this primary source is not the sole source. Human reason of its own nature and power can rise up to the absolute, unconditioned truth. If it could not, we could not know by reason the truths of mathematics, the definitions of such things as rabbits, frogs, goodness, justice, freedom, and beauty, or of the existence of God. But we in fact do know all these things, and do so by way of reason’s own activity. Philosophy, poetry, and the physical sciences are some of its more prominent expressions. These are not human “inventions,” they are the result of reason’s discernment of realities outside and above itself. To claim otherwise would be to claim that every truth is an invention of the individual’s subjectivity.
The Mythology of an Anti-Christian Bigot - Crisis Magazine
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