Posted tagged ‘Philosophy’

CS Lewis on the “True Myth”

July 3, 2018

The Areopagus in Athens

“Now the story of Christ is simply a true myth: a myth working on us in the same way as the others, but with this tremendous difference that it really happened: and one must be content to accept it in the same way, remembering that it is God’s myth where the others are men’s myths: i.e. the Pagan stories are God expressing Himself through the minds of poets, using such images as He found there, while Christianity is God expressing Himself through what we call ‘real things’. Therefore it is true, not in the sense of being a ‘description’ of God (that no finite mind could take in) but in the sense of being the way in which God chooses to (or can) appear to our faculties. The ‘doctrines’ we get out of the true myth are of course less true: they are the translations into our concepts and ideas of that which God has already expressed in a language more adequate, namely the actual incarnation, crucifixion, and resurrection. Does this amount to a belief in Christianity? At any rate I am now certain (a) That this Christian story is to be approached, in a sense, as I approach other myths. (b) That it is the most important and full of meaning. I am also nearly certain that it really happened…”

This quotation is from CS Lewis in a letter to Arthur Greeves: from The Kilns (on his conversion to Christianity), 18 October 1931. If you have read much of what I write, you would readily notice that I quote and allude to CS Lewis often. He resonated with me in college, and he continues to resonate. He is cited by more diverse groups of people, perhaps, that any person I can think of. He had a unique way of approaching things from fresh points of view, often pulling those fresh ideas from the dusty tomes of ancient literature. His concept of myth and True Myth is one such point.

Some might consider his frequent allusions to ancient, pagan myth heretical, and some might even confuse his love of pagan myth as New Age. I find him to be extremely orthodox in unorthodox ways, and I find his creative approaches to orthodoxy to be refreshing and thought-provoking.

We don’t have to look any further than the ultra-orthodox, Paul the Apostle, to find some common ground with CS Lewis. When Paul was in Athens, some Epicureans and Stoics he debated in the marketplace, brought him to the Areopagus to address a Greek crowd. In that address, Paul referenced an altar inscribed “To An Unknown God” and quoted Aratus, a Cilcian poet (Phaenomena 5): “in him we move and live and have our being”. (Acts 17:22-28)

Paul used the quotation from Aratus that was spoken by a pantheistic poet to convey a theistic principle about God. (See Acts 17:22-28 – Quoting the Philosophers?) On the one hand, Paul connected with the people “where they were” using language and references they understood to convey something about God. In one sense, this is how CS Lewis relates the ideas of myth and True Myth.

It’s interesting to me, as well, that Paul know enough about pagan poetry to quote Aratus. In Titus 1 (v. 12), Paul quotes a Cretan philosopher, Epimenides. Again, it’s striking that Paul knew enough about pagan philosophy (presumably) that he could quote Epimenides.

What CS Lewis says about myth is that it contains some elements of truth, which shouldn’t be surprising at all, as truth is universal and should, therefore, be something that is universally recognized. The difference between myth and True Myth is that all myth ultimately is just a shadow of the True Myth. All myth conveys truth through storytelling. True Myth isn’t just another story; it is The Story. It isn’t “just” myth, but reality – “it really happened” as CS Lewis says.

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Turning Idols toward God: the Human Intellect

August 30, 2017

Depositphotos Image ID: 20592505 copyright: olly18

Human beings can make idols out of anything, including making an idol of human intellect/mind. As with all created things, the human intellect is limited, finite and utterly unable to save us from our human condition, but many people, nevertheless, put their faith in the human intellect. This is ultimately idolatry when we trust in our own intellect instead of trusting in God.

Putting our faith in our own intellect is also, ultimately, foolish. What do we know that God doesn’t know? What can see understand that God doesn’t understand? Relying on ourselves in this way, to the exclusion of relying of God, is (to put it mildly) short-sighted. It is sin, to put it bluntly.

It is the same mistake that Eve made in the garden when the serpent tempted her by saying “you will be like God”![1] We want to be our own gods, relying on our own intellect.

This basic prideful condition, which is the essence of sin, is why “God chose the foolish things of the world to shame the wise”.[2] Of course, “the wisdom of this world is foolishness” to God.”[3] As Isaiah says:

“For My thoughts are not your thoughts,
Nor are your ways My ways,” declares the Lord.
“For as the heavens are higher than the earth,
So are My ways higher than your ways
And My thoughts than your thoughts.

For these reasons, and others perhaps, Christians today tend to distrust science, worldly thinking, philosophy and even the mind, itself. Christians have all but abandoned the world of science, philosophy and the intellect to secular institutions and minds, and this is a terrible mistake!

Christians are reluctant to acknowledge science. Christians are fearful of philosophy. Christians are even distrustful of their own minds. Many Christians have abdicated the realm of the intellect to modern culture and secular institutions. But here’s the thing: this is sinful too!

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When Scientists Stray From Science

August 23, 2017

Depositphotos Image ID: 151533714 Copyright: avemario

Methodological naturalism is the basic approach of science. Since science is the study of the natural world, the methodology of science is limited to the parameters of the natural world. Methodological naturalism is theologically neutral.

So what does that mean?

On a very fundamental level, it simply means that science is the study of the natural world, and, therefore, science is limited to naturalistic methodology. Science is limited to the observations of matter, energy, space, and time.

Another way of putting it is that science has no preoccupation with anything that is super natural. Science is limited to a focus on the natural world. Science doesn’t bother itself with anything but the natural world (though scientists might stray beyond it).

None of this should be in the least bit earth-shattering. Confusion arises, however, when we begin discussing the supernatural, the metaphysical, the theological, and even the philosophical realms in relation to science.

There are those scientists, for instance, who have recently suggested that the advance of science today has done away with the necessity of philosophy. People like Lawrence Krauss and Neil deGrasse Tyson have made statements like that, though they have both backed off of those initial statements more recently. It’s important to understand that those statements, themselves, are philosophical in nature, and not scientific.

To suggest that science has done away with necessity for philosophy is to ignore the limitations placed on science in its very methodology. Science, itself, is not philosophical, but evidence from science can support premises that are philosophical, and scientists themselves draw philosophical conclusions from scientific facts.

Science may inform philosophy, but it can never replace philosophy. To think otherwise is to exalt science beyond its natural parameters (pun intended) and to fail to appreciate the difference between science and philosophy.

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