Book Review: Richard John Neuhaus (Boyagoda)

Richard John Neuhaus - A Life in the Public Square, BoyagodaBiographies are intensely personal affairs, filled with the often mundane details purporting to tell the life story of some person of alleged importance. Occasionally, however, a figure of true influence will come along and change the world. In the American context, such figures have often been religious or political leaders, those two realms of discourse which seem to influence all others. Indeed, few can deny that Washington, Lincoln, King, and Graham do not continue to play important roles in shaping our context. Yet few characters of history have simultaneously transformed both religion and politics. One such person was the late Father Richard John Neuhaus, whose public advocacy—for both political left and right and for Christian faith in the public square—continues to influence our world. Continue reading


Ephrem’s Scriptural Simplicity

This post is part of an ongoing series examining Ephrem the Syrian and early Syrian Christianity.

Ephrem the SyrianCentral to Ephrem’s scriptural presentation of Christ as beyond investigation (i.e., of the same order as the Father) is the relative simplicity of his arguments. Instead of constructing complex metaphysical arguments, Ephrem relies upon the re-presentation of narratives from the Old and New Testament’s to demonstrate Christ’s Sonship. In this post, I reflect upon the simplicity of Ephrem’s rewriting of scripture, as well as briefly consider the role of Tatian’s Diatessaron in his conception of Christ. Continue reading

The Marcion Problem: Tertullian (Part I)

This post is part of an ongoing series examining Marcion of Sinope and his influence on the development of the New Testament canon.
Tertullian of Cathage

Tertullian of Cathage

In comparison to all other extant ancient works, the writings of Tertullian of Carthage against Marcion remain the fullest and most precise rejection of Marcion’s theology. Tertullian composed as least six works against Marcion, including his Prescription against Heresies and Five Books against Marcion which are extant today.[37] In the Prescription against Heretics, Tertullian made a number of accusations concern Marcion’s use of scripture, canon, and authority, perhaps the most clear being that Marcion had induced a schism within Catholic church authority.[38] Writing somewhat generally, Tertullian wrote that Marcion introduced new material to the Christian faith,[39] formed a theology based on philosophical thought that moved beyond the teachings of Christ and the ‘rule of faith,’[40] twisted and distorted Christian scriptures,[41] and had moved Christian faith away from its Jewish and apostolic roots to a new theology.[42] Continue reading

C. S. Lewis on Myth (Part IV)

This post is the final in our series examining C. S. Lewis’s view of “myth.”

C. S. Lewis (2)Lewis gives perhaps his clearest exposition on myth in his essay entitled “Myth Became Fact“. Lewis begins this essay with the idea that he is going to refute his friend Corineus and his assertion that no one who calls themselves a Christian is actually a Christian in any meaningful sense. To Corineus, Christianity is something horrible that no modern man could accept in its totality, and thus those who confess Christianity are really confessing modernism using Christian jargon. Lewis seeks to dispel the idea that Christianity is a “system of names, rituals, formulae, and metaphors which persist although the thoughts behind it have changed” (“Myth Became Fact, 138). Lewis asks Corineus, and those like him, “Why, on his view, do all these educated and enlightened pseudo-Christians insist on expressing their deepest thoughts in terms of an archaic mythology which must hamper and embarrass them at every turn?” (Ibid., 138) Continue reading

C. S. Lewis on Myth (Part III)

This post is part of an ongoing series examining C. S. Lewis’s view of “myth.”

Lewis on MiraclesIn Miracles, Lewis reflects on the importance of myth in regards to the Old Testament and Israel. Lewis writes that “The Hebrews, like other people, had mythology: but as they were the chosen people so their mythology was the chosen mythology –the mythology chosen by God to be the vehicle of the earliest sacred truths, the first step in that process which ends in the New Testament where truth has become completely historical” (Miracles, 218). For Lewis, myth is historically important in creating the context of beliefs for the truly factual, the person and work of Jesus Christ. He writes that “Just as God is none the less God by being Man, so the Myth remains Myth even when it becomes Fact. The story of Christ demands us, and repays, not only a religious and historical but also an imaginative response” (Ibid., 218) Continue reading

C. S. Lewis on Myth (Part II)

This post is part of an ongoing series examining C. S. Lewis’s view of “myth.”

An Experiment in CriticismIn An Experiment in Criticism, Lewis approached “myth” in several ways, most importantly as a story which has “a value in itself –a value independent of its embodiment in any literary work” (Experiment in Criticism, 41). Here Lewis defined myth in several ways. First, myth is ‘extra-literary’ as it has value outside its manifestation within a literary context. Second, myth elicits pleasure from the reader, but not pleasure based upon any specific literary device such as surprise or suspense (Ibid., 43). Third, human sympathy is minimal –the reader generally does not project himself into the myth (Ibid., 44). Fourth, myth is fantastic and deals with the seemingly impossible (Ibid., 44). Fifth, the experience of the myth, while possibly joyful or sad, is always serious and grave (Ibid., 44). Finally, even within the midst of the seriousness, the myth is awe-inspiring, portraying the communication of some great truth to the reader (Ibid., 44). From this literary perspective, the importance of myth to Lewis was the experience: “When I talk of myths I mean myths as we experience them: that is, myths contemplated but not believed, dissociated from ritual, held up before the fully waking imagination of a logical mind” (Ibid., 45). Myth is to be thought-provoking, awe-inspiring, and contemplated. Yet, the appreciation of myth does not necessarily have to be literary and scholarly. While any man can read myth, only the truly literary will be impacted by both the literature for its own sake as well as the delight that accompanies the meaning behind the myth (Ibid., 46-47). Having viewed Lewis’ literary approach, we now turn to examining his perspective on myths in terms of their historicity. Continue reading

C. S. Lewis on Myth (Part I)

C. S. Lewis

C. S. Lewis

Most people do not like being told that they are wrong. This is especially true when it comes to politics or religious faith. Interestingly, a number of pundits and scholars have taken to calling religious faith “myth” in recent years, especially religious faith that for many adherents hinges upon certain events that claim to be historical. The work of Joseph Campbell springs to mind, as do more contemporary perspectives such as those espoused by Bill Maher and Richard Dawkins. For perspectives such as these (most admittedly devoted to philosophical naturalism) and others (one thinks of certain Historical Jesus scholars over the years), Christian claims about the resurrection of  Jesus of Nazareth cannot be categorized as anything but “myth,” the stuff of legend, or theological story-telling. And, as one might expect, most Christians do not appreciate being told that their deeply held religious convictions are, in a word, myth. While for many the term “myth” connotes feelings of falsehood or story, Christian thinkers such as C.S Lewis conceived of myth in other terms. In the essay that follows, we examine Lewis’ conception of “myth,” as well as his understanding of the relationship between “myth” and “fact” in the Christian narrative. Continue reading

Maurice Wiles and the Definition of Theology

OxfordThere are many questions in life with the potential for multidisciplinary and eternal significance. Among these are such questions as “Is there a god?”, “Do right and wrong exist?”, and “What happens when we die?” [1] Theologian Maurice Wiles adds to this list yet another question in his book titled What is Theology? To begin this work, Reverend Wiles defines theology as “reasoned discourse about God.”[2] If the term theology is broken down into its semantic parts, “theos” means “God” and “logos” means “word” or “reason.”[3] Therefore the definition of the Oxford English Dictionary is fitting: “the study and nature of God; religious beliefs and theory when systematically developed.” Continue reading

The Importance of Narrative in the Axial Age

This post is the first in a series of reflections concerning “Conceptions of the Ultimate”, the ways in which various world religions conceive of and interpret the Ultimate Being of the cosmos. In today’s reflection I consider some of the implications of the “Axial Age”, a term first coined by Karl Jaspers to designate the period of development among the major world religions, wherein these movements transitioned from “primitive cultures” to developed religions.

World ReligionsIn “What is Axial about the Axial Age?” Robert Bellah argues that the central development of the Axial Age involved the transition from mythic culture to theoretical culture with second-order thinking and ideas concerning transcendence (78). Perhaps the most critical point from this article concerns the ongoing connection between theoretical culture and mythic culture. Throughout the “Axial Age” Bellah argues for a shift from thinking in terms of myth and narrative to analysis steeped in reflexivity and logic, a shift from primarily oral narrative to the use of external memory and graphic invention (79). However, this theoretical turn did not dispense with narrative and mythic culture entirely; indeed, analytic and theoretical thinking were added to the existing narrative worldviews and modified them. Thus, while second-order thinking during the Axial Age gave rise to considerations of the transcendent, these conceptions were ultimately born out a worldview that contained mythic narrative as well as analytical insights. It is within this context of the “radicalization of mythospeculation” that transcendental breakthroughs occurred, not merely with the insights of the theoretical (81). Recognizing the centrality of this point remains key for the study of conceptions of the Ultimate both because it touches upon the cumulative effects of ideas of the transcendent as well as because it notes the centrality of narrative within axial worldviews. Continue reading

Book Review: The Genesis of the Dead (Casberg)

Genesis of the Dead (Casberg)As a PhD student, I read a lot. I read for work, school, and fun—hundreds, sometimes thousands of pages each week. Very rarely, however, do I encounter a book that is uproariously funny. Even rarer are books which are simultaneously hilarious and theologically sound. C. T. Casberg’s Genesis of the Dead: A Zombie Comedy of Biblical Proportions, however, fits this bill perfectly. Continue reading