The words myth
and sacrament are not to be found in Scripture but the concepts are:
The concept
of myth is espoused mostly by scholars of the critical school. Here the
veracity of the historical narrative is considered of minor importance compared
with the spiritual message which it is intended to convey. Although purporting
to be historical, the narrative is viewed primarily as a story, a vehicle
carrying a spiritual payload. Accordingly, the literal historicity of the
narrative may be discounted or even discarded completely so long as the
spiritual message is retained.
As one
minister holding to this view put it, “Even if nothing in the Bible were shown
to be historically true, it would still be true.”
And
another, “If one knew where to look for them, Jesus’ bones could be found
somewhere in Palestine, the important thing is that He should be risen in one’s
heart.”
Quite why
the search should be confined to Palestine is not made clear.
This
concept of myth closely follows the form of parable which Jesus used so
often: “A man had two sons…”, “A man went down to Jericho…” etc. Jesus’ hearers
did not think He was referring to actual persons. It was rather like someone
saying, “A Catholic Priest and a Jewish Rabbi are on a plane together…”
However
those who hold to the concept of myth consider that much of the historical
narrative in both Old and New Testaments is to be deemed parabolic. Or at best
the narrative gives the “broad brushstrokes” of the historical actuality.
It has
always puzzled me why this approach is called, “De-mythologisation”: it should
more accurately be referred to as, “Mythologisation,” in other words converting
historical narrative to the status of myth.
Theologians
of this school would include: Albrecht Ritschl, Wilhelm Herrman, Adolf Von
Harnack, Ernst Troeltsch and more recently Rudolf Bultmann. German theologians
seem to have a bit of a corner on this market.
I use the
term sacrament in a slightly different way to its normal usage in
describing the means of grace, - baptism and communion in a Protestant
context.
The typical
definition of a sacrament to be found in a catechism is that,
“It is
an outward and visible sign of an inward and spiritual grace.”
However, if
one broadens the definition slightly thus:
“A sacrament
is an outward and visible sign of an inward and spiritual reality.”
then this
opens up a whole world of possibilities:
A handshake
for instance is a sacrament in that it is the outward and visible sign of an
invisible attitude of mutual regard between the persons shaking hands.
The fact
that most people would feel uncomfortable walking down the street naked is an
ongoing sacrament traceable to the Fall and signifying the invisible reality of
the fallenness of man.
The clothes
we wear, the cars we drive the way we furnish our houses will usually tell
people something about our values and personalities though these latter be
invisible.
On a more
cosmic scale: “For His invisible attributes namely His eternal power and deity
can be clearly perceived ever since the creation of the world, in the things He
has made.” (Rom.1. 20) The visible revealing the invisible.
And
finally, the crowning Sacrament: “No one has ever seen God, but God the one and
only who is at the Father’s side, He has made Him Known.” (Jn. 1. 18)
In the
words of Charles Wesley’s Hymn,
“Veiled in flesh the Godhead see,
Hail the incarnate Deity.”
What should
be noticed here is that both the visible and invisible components of the
sacrament are real and important. Discount the visible sign and
one discounts or distorts the invisible reality which it signifies. However,
the visible sign is transient while the invisible reality is eternal.(2
Cor 4. 18)
This
sacramental principle informs the hermeneutic approach which we adopt towards
historical passages in Scripture, for we worship a God who does not stand afar
off but who has broken into history over the millennia and supremely in the
incarnation. Indeed, even secular historians attest to this by employing a
dating system which extends backwards and forwards from this epochal event.
So Jesus
was born at a particular town called Bethlehem, He grew up in a particular town
called Nazareth. He learnt his trade as a carpenter from his (step)father. He exercised his ministry mainly in the
region surrounding the Sea of Galilee. He was put to death by crucifixion
outside the City of Jerusalem.
Actual nails were driven through His body into
the actual wood of a literal cross. The tomb was actually, literally and
historically empty after He had risen on the third day.
Roman
crucifixions were performed by the hundreds if not the thousands in those
times, but connected to this particular crucifixion was an enormous spiritual
significance, significant for our salvation and for the redemption of the whole
of Creation.
So, in
contrast to the mythological approach to Scripture, the Sacramental approach
takes seriously the veracity of the historical sections of Scripture, while appropriating by faith the spiritual realities which they signify.