Monday, October 05, 2009

Fern Seeds and Elephants, or Modern Theology and Biblical Criticism

The latter name is how it is known in America, the earlier how it is known in Britain. It is the essay that A. J. Mattill was bashing in the earlier link.

All this sort of criticism attempts to reconstruct the genesis of the texts it studies; what vanished documents each author used, when and where he wrote, with what purposes, under what influences - the whole Sitz im Leben of the text. This is done with immense erudition and great ingenuity. And at first sight it is very convincing. I think I should be convinced by it myself, but that I carry about with me a charm - the herb moly - against it. You must excuse me if I now speak for a while of myself. The value of what I say depends on its being first-hand evidence.

What forearms me against all these reconstructions is the fact that I have seen it all from the other end of the stick. I have watched reviewers reconstructing the genesis of my own books in just this way.

Until you come to be reviewed yourself you would never believe how little of an ordinary review is taken up by criticism in the strict sense; by evaluation, praise, or censure, of the book actually written. Most of it is taken up with imaginary histories of the process by which you wrote it. The very terms which the reviewers use in praising or dispraising often imply such a history. They praise a passage as 'spontaneous' and censure another as 'labored'; that is, they think they know that you wrote the one currenete calamo and the other invita Minerva.

What the value of such reconstructions is I learned very early in my career. I had published a book of essays; and in the one into which I had put most of my heart, the one I really cared about and in which I discharged a keen enthusiasm, was on William Morris. And in almost the first review I was told that this was obviously the only one in the book in which I had felt no interest. Now don't mistake. The critic was, I now believe, quite right in thinking it the worst essay in the book; at least everyone agreed with him. Where he was totally wrong was in his imaginary history of the causes which produces its dullness.

Well, this made me prick up my ears. Since then I have watched with some care similar imaginary histories both of my own books and of books by friends whose real history I knew. Reviewers, both friendly and hostile, will dash you off such histories with great confidence; will tell you what public events had directed the author's mind to this or that, what other authors had influenced him, what his overall intention was, what sort of audience he principally addressed, why - and when - he did everything.

Now I must record my impression; then distinct from it, what I can say with certainty. My impression is that in the whole of my experience not one of these guesses has on any one point been right; that the method shows a record of 100 per cent failure. You would expect that by mere chance they would hit as often as the miss. But it is my impression that they do no such thing. I can't remember a single hit. But as I have not kept a careful record my mere impression may be mistaken. What I think I can say with certainty is that they are usually wrong.

And yet they would often sound - if you didn't know the truth - extremely convincing. Many reviewers suggested that the Ring in Tolkein's The Lord of the Rings was suggested by the atom bomb. What could be more plausible. Here is a book published when everyone was preoccupied by that sinister invention; here in the centre of the book is a weapon which is seems madness to throw away yet fatal to use. Yet in fact, the chronology of the book's composition make the theory impossible. Only the other week a reviewer said that a fairy-tale by my friend Roger Lancelyn Green was influenced by fairy-tales of mine. Nothing could be more probable. I have an imaginary country with a beneficent lion in it; Green, one with a beneficent tiger. Green and I can be proved to read one another's works; to be indeed in various ways closely associated. The case for an affiliation is far stronger than many which we accept as conclusive when dead authors are concerned. But it's all untrue nevertheless. I know the genesis of that Tiger and that Lion and they are quite independent.

Now this surely ought to give us pause. The reconstruction of the history of a text, when the text is ancient, sounds very convincing. But one is after all sailing by dead reckoning; the results cannot be checked by fact. In order to decide how reliable the method is, what more could you ask for than to be shown an instance where the same method is at work and we have facts to check it by? Well, that is what I have done. And we find, that when this check is available, the results are either always, or else nearly always, wrong. The 'assured results of modern scholarship' as to the was in which an old book was written, are 'assured', we may conclude, only because the men who know the facts are dead and can't blow the gaff. The huge essays in my own field which reconstruct the history of Piers Plowman or The Faerie Queen are most unlikely to be anything but sheer illusions.

Am I then venturing to compare every whispter who writes a review in a modern weekly with these great scholars who have devoted their whole lives to the detailed study of the New Testament? If the former are always wrong, does it follow that the later must fare no better?

There are two answers to this. First, while I respect the learning of the great Biblical critics, I am not yet persuaded that their judgement is equally to be respected. But, secondly, consider with what overwhelming advantages the mere reviewers start. They reconstruct the history of a book written by someone whose mother-tongue is the same as theirs; a contemporary, educated like themselves, living in something like the same mental and spiritual climate. They have everything to help them. The superiority in judgement and diligence which your are going to attribute to the Biblical critics will have to be almost superhuman if it is to offset the fact that they are everywhere faced with customs, language, race-characteristics, class-characteristics, a religious background, habits of composition, and basic assumptions, which no scholarship will ever enable any man now alive to know as surely and intimately and instinctively as the reviewer can know mine. And for the very same reason, remember, the Biblical critics, whatever reconstructions they devise, can never be crudely proved wrong. St. Mark is dead. When they meet St. Peter, there will be more pressing matters to discuss.

You may say, of course, that such reviewers are foolish in so far as they guess how a sort of book they never wrote themselves was written by another. They assume that you wrote a story as they would try to write a story; the fact that they would so try, explains why they have not produced any stories. But are the Biblical critics in this way much better off? Dr. Bultmann never wrote a gospel. Has the experience of his learned, specialized, and no doubt meritorious, life really given him any power of seeing into the minds of those long dead men who were caught up into what, on any view, must be regarded as the central religious experience of the whole human race? It is no incivility to say - he himself would admit - that he must in every way be divided from the evangelists by far more formidable barriers - spiritual as well as intellectual - than any that could exist between my reviewers and me.

1 comment:

Edward T. Babinski said...

Lewis demonstrated little to no knowledge at all concerning the history of the historical Jesus quest, how and why it arose, what intellectual distinctions brought it about, the names of the players, what they were discussing in terms of specific arguments and biblical passages. Lewis doesn't seem to know much of anything at all about historical Jesus studies/quests, nor much about biblical criticism in general. Lewis knew the Fairy Queen, and the four Greek words for Love. That's about it. His knowledge of biblical criticism was as shallow as Chesterton's. Do either of themmention Spinoza, Schweitzer, Reimarus, Strauss, Wrede, Weiss, Ritschl, Kahler?

There's a little book out in 2000 that at least contains sections from some of the works of the above writers, and discusses the origin of the quest and various questions asked by the questers and why they were asked, and why they were NOT asked by previous generations of Christians:

The Historical Jesus Quest: A Foundation Anthology (Tools for Biblical Study) (Hardcover)
by Gregory W. Dawes (Author)