If so much of Scripture is poetry, song, and apocalypse, why doesn't our theology/teaching/preaching sound like that? We need to recover the mythopoetic resonances of Scripture since that is how we capture the imagination and how God chooses to reveal himself.
Liberals look at the mythopoetic aspects of Scripture, see that they are really there, but conclude the Bible cannot be true.
Conservatives adopt the same historical positivism and essentialism and conclude that these aspects can be literalized and quantified & therefore true.
They both adopt the false binary of myth vs. fact. Myth vs truth.
When in reality, God uses the mythical language to reveal transcendence and uses categories that are effulgent and apocalyptic to move us to awe and reverence before God who transcends our categories.
The hermeneutical & phenomenological *uses* of ANE myths unfold how we see the differences between Scriptural usage and pagan usage of myth.
The contrasts and continuities are instructive as to **how** these mythopoetic realities speak today.
"Myth is something else than an explanation of the world, of history, and of destiny. Myth expresses in terms of the world - that is, of the other world or the second world - the understanding that man has of himself in relation to the foundation and the limit of his existence."
"Hence to remythologize is to interpret myth, that is, to relate the objective representations of the myth to the self-understanding which is both shown and concealed in it."
Paul Ricoeur
For these reasons I believe an approach that either only looks to redemptive history or biblical theology will ultimately fail in overcoming modernist readings of the text:
When it comes to thinking about #deconstruction in Christianity, Paul Ricoeur rightly argues for the creative and spiritual uses of Freud, Nietzsche, Lessing, et al. They are helpful on many fronts. They help us see what is “not God” and hear God more clearly.
They allow us to use a “small hammer” to tap the idols we are worshipping and hear their hollowness and emptiness. We need deconstruction as we learn to reinterpret the sacred texts and dogmas once again.
In interpreting a text, we will be forced to be disinstantiated from our Sitz im Leben and existentially re-emplotted by the Word, the Sitz im Wort, into the new world of God’s green country.
To truly be free from shame and guilt, to offer ourselves to others, to be open about our failings and strengths, first requires us to look at ourselves truly and compassionately. Openness, vulnerability, and courage are all based on self-compassion.
Self-compassion looks at ourselves as flawed & finite whose brokenness & neediness are not causes of shame. Sin brings shame & guilt but this is not inherent to who we are or our neediness. Self-compassion is rooted in God’s love for us as his creatures & as his redeemed people.
Shame and guilt are often intertwined in our lives and are hard to distinguish. The voice of shame tells us that we are our worst actions and evil deeds. Guilt positively tells us our actions are bad and sinful but they are not who we are. Sin violates who we are as God's people.
What we’re seeing w/ the “anti wokeness” policing and legislation coming from this evangelical and Reformed consensus is directly due to bad histories of modernity like Carl Trueman’s The Rise and Triumph of the Modern Self.
These attempts at finding out how and why we are in this conundrum in the West downplays the role slavery, colonialism, empire, and racism had in building modernity. The modern mind is plagued with guilt over these sins by which the West became a dominant superpower.
The intentional misremembering of the past is how atrocities are committed in the present.
I think we have to say emphatically there’s a place for our emotions with God and each other— whatever they are. God wants us to come to him with all our baggage and wounds. He wants us, not an idealized version of us.
He doesn’t promise to immediately vaporize our sorrows or problems but asks us to lean into Him as the safe haven of home that will lead to healing and joy, many times without God removing the thorn in our flesh.
Our ultimate goal is healing from depression and anxiety but that might not come in this life. We can experience some relief through therapy or medication. And we can still experience joy and happiness and love while having mental health issues.
For those wishing to understand my previous comment concerning Jonathan Edwards' Occasionalism & the denial of Trinitarian Concursus, I offer some articulations & how it results in such a tragic view of God's grace, joy & the "evaporation" of anxiety. (see pic)
Oliver Crisp describes Edwards in this way: “In early modern theology the question of divine causation loomed large in light of Newton’s mechanical philosophy and the pantheism of writers like Spinoza....
"Some fended off these worries with occasionalism, claiming that human actions were merely occasions of divine action. Jonathan Edwards (1703–1758) took occasionalism to be a correlate of his uncompromising doctrine of divine sovereignty...
When worldview as a heuristic is the only way we think right action comes about (ie ideas have consequences), we neglect all other forms of virtue and habit formation, structures, and discipleship. The logical part of our brain is not the basis for change of action or belief.
This is why it is so critical to capture the imaginative part of the brain which subconsciously affects the rational capacity. One's deep beliefs are much more basic to change in action than pure rationalization which is often done after the act of belief.
This has massive implications for preaching, teaching, discipleship, counseling, and therapy.
One simply needs to study how the body stores trauma to see how the cognitive side of the brain is ineffective for deep healing.