{"id":4826,"date":"2009-10-31T00:00:13","date_gmt":"2009-10-31T04:00:13","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/?p=4826"},"modified":"2009-10-31T00:00:13","modified_gmt":"2009-10-31T04:00:13","slug":"religious-knowledge-lecture-1","status":"publish","type":"post","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/31\/religious-knowledge-lecture-1\/","title":{"rendered":"Religious Knowledge, Lecture 1"},"content":{"rendered":"

\"bible\"\u00a0<\/strong><\/p>\n

Classnotes of Margaret Gayfer, incorporating some notes by Richard Stingle.<\/em><\/p>\n

Lecture 1.\u00a0 <\/strong>30 September 1947<\/strong><\/strong><\/p>\n

The Bible is the grammar of Western civilization; it brings down an entire culture and civilization to us.\u00a0 Christianity and Judaism represent the only religions which have a sacred scripture; both have tried to achieve a single, definitive scripture.<\/p>\n

The Bible is unique in its symmetry.\u00a0 It represents a vision of the whole of human life.\u00a0 Its aesthetic beauties are accidental.\u00a0 It contains transcendental genius and ridiculous genealogies side by side.\u00a0 It is crude, shocking, funny.\u00a0 The Bible has a beginning, middle, and an end.\u00a0 In telling a single narrative from Creation to the Last Judgment, it takes an epic survey of time.\u00a0 The Bible sees the whole of time as a category of time and as a thing separate from itself.\u00a0 Time is seen in the perspective of eternity.\u00a0 Jesus is the centre of the Bible.\u00a0 Jesus and the Bible are identical.<\/p>\n

The traditional approach to the Bible is synthetic, to see it as one work.\u00a0 The modern approach is analytical and scholarly.\u00a0 For Frye, the synthetic approach is the real approach to the Bible, to see it as a unity.\u00a0 Several theological systems are based on the Bible and all claim to be equally correct.\u00a0 All religions are on a level as far as moral doctrines are concerned; the moral loftiness of the Bible is accidental, like its aesthetic beauty.<\/p>\n

The synthetic approach sees certain recurrent symbols in the Bible that form a single pattern of symbols.\u00a0 The structure of the Bible is complicated and must be studied.\u00a0 The original authorship is a very minor point.\u00a0 The literary person can see lyrics, parables, letters, memoirs, and so on\u2014literary forms that have been smothered by repeated editings.\u00a0 The Bible is as much an edited book and its editorial processes must be regarded as inspired, too.\u00a0 The whole Bible is the history of man\u2019s loss of freedom and organization and how he got it back.<\/p>\n

There are two kinds of symmetry.\u00a0 One is chronological, seeing the Bible story of creation, etc., as a legendary and mythical story of the fortunes of the Jewish people from 2000 B.C. to 100 A.D. and the spread of the Christian Church.\u00a0 (Some books are out of order.\u00a0 John should be the opening book of the New Testament since it is the Christian statement of the opening of the Old Testament.)<\/p>\n

The second is a kind of symmetry that does not correspond to the chronological pattern exactly.\u00a0 The difference between time and false history doesn\u2019t arise in the Bible.\u00a0 The whole conception of true and false as we think of it is not dealt with in the Bible.\u00a0 The fall of man and the apocalypse have nothing to do with history.\u00a0 The Bible is not a straight line of chronology; its time is a circle.\u00a0 The beginning and end are the same point.\u00a0 You can\u2019t \u201cjimmy\u201d Adam and Eve into ancient history.\u00a0 The whole question of causation, order, purpose, etc., is not dealt with by the Bible.<\/p>\n

Christianity clings to revelation, and the only practical way to do this is in a book.\u00a0 All we know about God is in the Bible; there is no God in nature or \u201cup there\u201d in the sky.\u00a0 The association of God and Man is the basis of Christianity.<\/p>\n

<\/p>\n

CATEGORIES OF EXPERIENCE<\/span><\/p>\n

Time and space are the categories of experience.\u00a0 Historical studies deal with Time, and science with Space.<\/p>\n

The primitive mind arrives at the religious experience early and a place is assigned to religious myths, so that God resides in various places.\u00a0 In this way, religion reflects the society of the people.\u00a0 Foresters and farmers have a particular god, for example.\u00a0 The dying and revising god of the farmer reflects the pattern of the farming life.<\/p>\n

When you get a Federal God, he is placed \u201cup,\u201d that is, in the sky, like Jehovah who is a mountain god.\u00a0 All gods fall under the monarch of the sky, a god who is \u201cup\u201d on a mountain, either Sinai or Olympus.\u00a0 This conception is seen in the theology of the Middle Ages in which God is \u201coutside\u201d the primum mobile.\u00a0 In Dante, one goes through spheres \u201cup\u201d to God.\u00a0 Although since Copernicus there is no \u201cup\u201d and \u201cdown\u201d in the universe, the idea persists. However, in religion, space is vanished.\u00a0 Heaven and Hell are not places.\u00a0 Even after Copernicus, God is still enmeshed in time; He started it and it will end.\u00a0 With Darwin, the lid blew off time; it has no beginning and no end.\u00a0 To go back in time gets you no nearer to God, since God is banished from time.\u00a0 The 19th\u2011 century deist position of the universe running according to a God who started things was blasted by Darwin.\u00a0 Evolution showed that nature can create itself; there is no need for bringing in an outside God.<\/p>\n

Time and space are indefinite and shapeless, and in that indefinite universe there is no God.\u00a0 Time and space are categories of reality, and yet they are grotesquely unreal.\u00a0 Time has three phases\u2014past, present and future\u2014all of which never exist.\u00a0 The same is true of space.\u00a0 Man has an \u201cup\u201d and a \u201cdown\u201d category of experience and yet there is sometime in indefinite space which eliminates the idea of \u201cup\u201d and \u201cdown\u201d.<\/p>\n

Man operates with points of reference\u2014time and space\u2014which he calls real.\u00a0 Time makes a distinction between Now and Then, even though neither of them can be proved as real.\u00a0 Our conception of space turns on Here and There, which also do not exist.\u00a0 \u201cHere\u201d in space and \u201cNow\u201d in time are the central points of man\u2019s reference.\u00a0 One of the functions of religion is a perspective of reality concerning these worlds.<\/p>\n

Religion does not deal with time and space but with eternity and the infinite.\u00a0 Eternity seems to be indefinite time; infinity seems to be indefinite space.\u00a0 But this is not so; we are just confusing categories.\u00a0 Eternity and infinity are concerned with the real Here and Now.\u00a0 The religious perspective gets us clear of time and space to the point where you look down on both.<\/p>\n

The Bible presents reality in eternal and infinite terms: time begins and ends as a circle.\u00a0 The Last Judgment re-establishes the world as it was before Creation.\u00a0 Time has a shape.\u00a0 Space has a shape too, a beginning and end which are the same place.<\/p>\n

The Creation myth shows the tendency in the human mind to look at the world as not being subject to time and space.\u00a0 For most of us, Creation involves time. \u00a0Actually, Creation never happened in time. \u00a0Man\u2019s mind is hunting for something central to hang on to. \u00a0The real Creation myth is one which defines the present and continuous relation of God to Man.\u00a0 It happens in the real Here and Now.<\/p>\n

\u201cIn the beginning\u201d is right now.\u00a0 God creates<\/span>.\u00a0 The Gospel story is not the biography of Jesus.\u00a0 It doesn\u2019t tell how Christ came<\/span> but how he comes<\/span>.\u00a0 This is what always happens; this is the way redemption comes.\u00a0 The apocalypse never happens in the future; it happens now<\/span> within the individual soul.\u00a0 The nature of religion is that it reveals something; it does not threaten man with something he cannot see.<\/p>\n

“Metanioa\u201d is the word for repentance, and it means \u201ca leap of the mind.\u201d\u00a0 The Bible responds to the child\u2019s request, \u201cTell me a story.\u201d\u00a0 The sophisticated mind wants an answer and will not relax and listen to the wisdom of simplicity.\u00a0 Simplicity comes from a relaxation of the mind which enables you to say, \u201cWell, why not?\u201d\u00a0 The parables are stories because the mind cannot take in abstract ideas.<\/p>\n

NO FACTS, ONLY TRUTHS<\/span><\/p>\n

The historical Jesus is not the basis of Christianity; the present Jesus is.\u00a0 Historical legends are in the Bible because they represent something which is timeless.\u00a0 There are no facts on the Bible, only truths.\u00a0 God defined by man is but a shadow of the human mind.\u00a0 It is like putting a corset on a finite thing; it won\u2019t do.\u00a0 The naive man thinks of two realities, subject and object.\u00a0 The Wisdom Literature shows that both subject and object are unreal.\u00a0 Reality is in the contrast between the two.<\/p>\n

The usual primitive process is that natural forces become symbols.\u00a0 This is a conception of personal gods which appear as natural objects although they are not identified with them. \u00a0To see God as the epiphany of nature is all through 19th\u2011century poetry.\u00a0 But the quest for a God outside of man breaks down. \u00a0We must look for him inside. But, where is \u201cinside\u201d?<\/p>\n

What it breaks down to is God versus nature, and yet, there is something called human nature. \u00a0Man is a natural being, and in the human mind there seems to be no eternal object or subject. \u00a0The usual notion of the soul is of a spirit, breath.\u00a0 This is nonsense.\u00a0 The Bible talks of a spiritual body.\u00a0 Leviathan in the Bible is organized monstrosity.\u00a0 He is surrounded by water. \u00a0The activity of salvation is drawing a fish out of water into the higher sphere of air.\u00a0 In the New Testament, light and fire are presented as higher elements.<\/p>\n

People talk of the tyranny of the past.\u00a0 The Christian is delivered from time, but he is still involved in an irrevocable causation which makes every free moment done and accomplished without recall.\u00a0 How much of man can be redeemed from that? \u00a0What about the Leviathan within us?<\/p>\n

First, we must separate human nature and humanity.\u00a0 In Adam all die; human nature always falls. \u00a0Christ becomes Man, but not human nature. \u00a0Not one person is with Jesus when he dies.\u00a0 With Pilate, we all deny the possibility of the union of Christ and Man. \u00a0We either condemn Jesus or condone him.\u00a0 Every man is Caiaphas and Pilate, who would not see God in Man.<\/p>\n

\u201cMy river is my own\u201d is the key to the Book of Job. \u00a0Leviathan is the king of \u201call the children of pride.\u201d\u00a0 He rules the world of humanity as well as of tyranny.\u00a0 Every tyranny is the epiphany of Leviathan.<\/p>\n

The fact of death is the fact of time.\u00a0 The world of death is the world of human nature which proceeds in time to death.\u00a0 There is no end to life for man but death; for natural man, that is. \u00a0To see the end of life as life<\/span> means you are not talking about human nature but humanity<\/span>.<\/p>\n

THE WORD OF GOD<\/span><\/p>\n

The Word of God is in the Bible, the person of Christ, God\u2019s power of creation.\u00a0 In Genesis, it is the words God speaks that create; they are what Blake calls \u201cthe originals of creation.\u201d\u00a0 In the Gospel of John, \u201cin the beginning was the Word<\/span>,\u201d which restates Creation.<\/p>\n

If the central figure of Christianity is the God-Man, why isn\u2019t the Bible merely the Gospels? \u00a0How can we make the same phrase apply to the Bible and to Christ? \u00a0The Bible is the revealed form of Christ.\u00a0 The present Christ appears in the form of a book. \u00a0A real God must be anthropomorphic.\u00a0 It is an anthropomorphic universe he created for<\/span> Man.\u00a0 God doesn\u2019t create Man and then think up a job for him. \u00a0Man is born into a pattern of what he shows forth.<\/p>\n

Milton\u2019s individuality is his poetry.\u00a0 He is a man born to write poetry.\u00a0 The part of Milton that survives is his book, as for all creative people. \u00a0The men themselves have disappeared into the unreality of the past.\u00a0 Their ego has gone.\u00a0 The book is not something salvaged from the life of the dead man.\u00a0 It is something alive, not dead.\u00a0 The revealed form of Milton is his book; nothing else in Milton\u2019s life ever did exist.<\/p>\n

The life of the Bible is in its contact with the reader. \u00a0It must be chewed and digested, an organic process.\u00a0 After you have got to that point, then it doesn\u2019t matter about the editing, the censorship.\u00a0 The vision of the Bible in which you operate is your justification of faith.\u00a0 The fulfillment of man\u2019s being is an eternal progression open at the top.\u00a0 The Protestant revolution affirmed the autonomy of the Word of God.\u00a0 The church should never interfere with the contact of man with the Bible.\u00a0 The variety of readers is not important, but the reading is<\/span>; there is unity there.\u00a0 The church is one Man, one unity; yet there are individuals within it.<\/p>\n

Christianity adopts the Jewish idea of redemption but places it in the eternal present.<\/p>\n

In the Bible, Egypt symbolizes the state of bondage into which man is born, while the Promised Land is the paradisal state of man. \u00a0The forty days in the wilderness ends the \u201clegal\u201d phase of Jesus\u2019 life. \u00a0The law of Mount Sinai is the climax of the Hebrews\u2019 forty years of wanderings.\u00a0 The Sermon on the Mount is the climax of Jesus\u2019 time in the wilderness and re-interprets the Ten Commandments.<\/p>\n

During their wanderings in the desert, the Israelites were rebellious and God sent a serpent to bite them.\u00a0 Moses intercedes, and puts up the Serpent of Brass on a pole and tells them look at it and be healed of the serpent\u2019s bite.\u00a0 The brazen serpent is the imprisoned sun on a dead tree.\u00a0 This is the Crucifixion.<\/p>\n

The New Testament tells us what the Old Testament means.\u00a0 It is the consolidation of everything the Old Testament says about Jesus.\u00a0 In the prophetic mind, the recognition of God-Man, the epiphany, is always present. \u00a0The apperception of this pattern is there in the Old Testament prophets.\u00a0 The articulation comes in the New Testament with the Word of God.<\/p>\n

The whole effort of education is to discover the simplicity that is always there.\u00a0 First we must wander through the wilderness of sophistication, which is really the commonplace.\u00a0 The child lives in a universe in which all things are possible; that is, God\u2019s universe.\u00a0 The child doesn\u2019t leap over nature to get the transcendent but stays within his own experience.\u00a0 Leap over yourself and get to God.\u00a0 The simple transcends the commonplace.\u00a0 Some fairy stories search the centre of experience and are myth, that is, they are true.\u00a0 Once the myth is in your mind it matures and is never lost.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00a0 Classnotes of Margaret Gayfer, incorporating some notes by Richard Stingle. Lecture 1.\u00a0 30 September 1947 The Bible is the grammar of Western civilization; it brings down an entire culture and civilization to us.\u00a0 Christianity and Judaism represent the only religions which have a sacred scripture; both have tried to achieve a single, definitive scripture. 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Lecture 1.\u00a0 30 September 1947 The Bible is the grammar of Western civilization; it brings down an entire culture and civilization to us.\u00a0 Christianity and Judaism represent the only religions which have a sacred scripture; both have tried to achieve a single, definitive scripture. 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