{"id":8607,"date":"2010-03-01T00:00:10","date_gmt":"2010-03-01T05:00:10","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/?p=8607"},"modified":"2010-03-01T00:00:10","modified_gmt":"2010-03-01T05:00:10","slug":"religious-knowledge-lecture-18","status":"publish","type":"post","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/2010\/03\/01\/religious-knowledge-lecture-18\/","title":{"rendered":"Religious Knowledge, Lecture 18"},"content":{"rendered":"

\"elijah\"<\/a><\/p>\n

Dieric Bouts the Elder, <\/em>Elijah in the Desert, ca. 1465<\/p>\n

Lecture 18. <\/strong>February 17, 1948<\/strong> <\/strong><\/p>\n

In tragedy, something comes through directly, a vision beyond that of the social and the moral.\u00a0 Iago is a figure in a tragedy but he is not heroic. \u00a0Macbeth is an experiment in a tragedy where the hero and the villain are the same person.\u00a0 Emotions of pity for the hero through the reproach of the audience somewhere; for example, they blame Iago.\u00a0 In a social tragedy, such as the lynching of a negro, the audience is morally condemned for tolerating such cruelty.\u00a0 A tragedy in which man is innocent and blames God for the scheme of things is not a real tragedy.\u00a0 Even Henley\u2019s Invictus<\/em>\u2014\u201cI am captain of my soul\u201d\u2014is still handing out a high moral line.<\/p>\n

Job gets past this morality stage.\u00a0 He will not condemn himself, and therefore his three friends have nothing more to say.\u00a0 At this point, Job leaves the moral aspect and goes on to the tragic.\u00a0 Elihu has an organic role because he brings the tragedy to a focus.<\/p>\n

The arguments with the friends are based on law.\u00a0 Wisdom means following the tried and tested ways\u2013\u2013the fool is he who breaks away, etc.\u00a0 Yet, the law has not brought Job the wisdom he wants.<\/p>\n

Elihu is the Old Testament conception of the prophet.\u00a0 He has no personal authority\u2013\u2013I must<\/span> speak; therefore it is God talking to you.\u00a0 The three friends are the old men of Job\u2019s generation.\u00a0 Elihu is the young spirit of prophecy.\u00a0 He condemns Job on grounds that are implicit rather than implicit.\u00a0 He places the condemnation on a broader basis and comes closer to the doctrine of original sin: Job is condemned because he exists.\u00a0 Elihu deals with the \u201cotherness\u201d of God from man.\u00a0 This is the first step in religious feeling, the sense of the opposition of the divine and the human; the feeling that man cannot reach God through the human means of reason, etc.<\/p>\n

God himself breaks in on Elihu\u2019s speech and pushes him aside.\u00a0 It sounds as if God was merely continuing his speech, but he turns it upside down.\u00a0 The same thing is being said, but from a different quarter.\u00a0 Elihu has found the scent somehow or other.\u00a0 The voice which is outside Job is Elihu, but when the voice is inside Job, it is God.\u00a0 The Lord answers Job out of a whirlwind, the symbol of confusion.\u00a0 It is confusion in terms of what is going on around him.\u00a0 That is, out of Elihu\u2019s words without knowledge and the confusion they create in Job, comes God\u2019s voice.<\/p>\n

Elijah is the typical prophet, and Elihu\u2019s name is close to his.\u00a0 Kings 1:19:\u00a0 Elijah repeats Jesus\u2019 period in the wilderness and also Moses\u2019 exile, so that he is the Law and the Prophet.\u00a0 Verse 9:\u00a0 the word of the Lord is represented by the pronoun \u201che.\u201d\u00a0 And he said unto him, \u201cWhat doest thou here, Elijah?\u201d\u00a0 The action turns inside Elijah.\u00a0 He goes through the wind, earthquake, fire and doesn\u2019t find God in any of them.\u00a0 But it is after the fire that there comes \u201ca still small voice.\u201d<\/p>\n

<\/p>\n

Job\u2019s religious experience starts with God separate from man, up in the sky.\u00a0 Then Job realizes that God can\u2019t be up in the sky; he is inside Job.\u00a0 The speech of Elihu rounds off the tragedy and brings it to a tragic resolution.\u00a0\u00a0 Elihu says Job\u2019s sin is in getting born; it is not a moral sin.\u00a0 He is driving sin into the involuntary; it is not moral.\u00a0 The tragic resolution is on the point of evil attendant at birth.\u00a0 Evil things just happen.\u00a0 It is not moral but natural<\/span>.\u00a0 Nature is majestically indifferent.\u00a0 Morals are sticks and stones, a barricade against nature.<\/p>\n

Elihu takes you to the bedrock of natural man: you are not different from that world that knocks you around.\u00a0 This is \u201cfate\u201d in tragedy.\u00a0 What Oedipus did wrong, he did unconsciously.\u00a0 The moral sin is one of choice; in tragedy, it is involuntary and inevitable; it is the co-incidence of nature with the involuntary ignorance of man.\u00a0 Tragedy is the identification of nature with man.<\/p>\n

Job is unwilling to surrender his conscious identity.\u00a0 Elihu says there\u2019s nothing in man over which he can call himself king.\u00a0 What has man got that is better than the natural forces which swallow him up?\u00a0 Law and morality won\u2019t help him.\u00a0 Job won\u2019t find God in \u201cthe foundations of the world.\u201d\u00a0 The point is that God can\u2019t be found in the sky, in space or time as the First Cause.\u00a0 He is not outside the limits of time and space because there are no limits to time and space.<\/p>\n

Job, instead of being the centre of what is happening to him, is the circumference of an entirely new vision.\u00a0 He finds himself wholly removed from the things which he thought were outside him.\u00a0 Nothing exists outside him.\u00a0 What use is a God at the beginning of time when man is Here and Now in the middle of time?\u00a0 Law is founded on causality, a God who starts things in time and space and is therefore enmeshed in the natural cycle.\u00a0 Even knowledge itself is different from what we thought of it as getting hold of this and that: these are terms we use when panicky.<\/p>\n

The wisdom of Job is not grasping but letting go of something. It is the same as an experienced guide and an inexperienced man getting lost in the forest.\u00a0 The inexperienced man gets panicky; all he can see is the thereness<\/span> of the forest all around him.\u00a0 He feels helpless, fated; thinks about how he will starve to death, but at least then the forest won\u2019t be there<\/em>.\u00a0 The experienced guide accepts the conditions under which he finds himself, but he is no longer imprisoned in the forest.\u00a0 He is not aware of the thereness of the forest; it neither exists nor does not exist.<\/p>\n

In the same way, Hamlet and Falstaff are both real and unreal, just as a point in mathematics is (a) a point and (b) not a point.<\/p>\n

The growth of knowledge is a growth of freedom, a detachment, a letting go of the world around.\u00a0 The man who gains knowledge comes back to saying that \u201csomething\u201d is the master of his fate and the captain of his soul\u2014but the word \u201cI\u201d\u00a0 means something else.\u00a0 It is no longer the ego of the suffering man job but the universal voice within him, which is God-Man.<\/p>\n","protected":false},"excerpt":{"rendered":"

Dieric Bouts the Elder, Elijah in the Desert, ca. 1465 Lecture 18. February 17, 1948 In tragedy, something comes through directly, a vision beyond that of the social and the moral.\u00a0 Iago is a figure in a tragedy but he is not heroic. \u00a0Macbeth is an experiment in a tragedy where the hero and the […]<\/p>\n","protected":false},"author":24,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","_links_to":"","_links_to_target":""},"categories":[15,16,131],"tags":[],"class_list":["post-8607","post","type-post","status-publish","format-standard","hentry","category-blogroll","category-bob-denham","category-religious-knowledge-lectures"],"yoast_head":"\nReligious Knowledge, Lecture 18 - The Educated Imagination<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2010\/03\/01\/religious-knowledge-lecture-18\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Religious Knowledge, Lecture 18 - The Educated Imagination\" \/>\n<meta property=\"og:description\" content=\"Dieric Bouts the Elder, Elijah in the Desert, ca. 1465 Lecture 18. 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