Facts, Metaphor, and Truth (2 of 5)

In the previous essay I made the case that Genesis 1 uses metaphorical rather than factual language. That begs the question of why. The most obvious answer is that the facts (assuming that evolution is factual) do not lend themselves to a truthful answer. In our scientific age we have come to equate truths and facts, but that is part of the modern myth and has little to do with reality.

As a Christian I know that God created the universe and made humans in his image. But the facts, apart from divine revelation, could easily point us in a different direction. (The reason this is actually a vital reality will be addressed in the next essay.) Richard Dawkins (the scientist who is an atheist) and Douglas Adams (the deceased novelist who was also an atheist) babble on and on quite gleefully about how evolution by means of natural selection proves there is no god.

Here I will focus on Adams (who was raised Anglican) for moment. Adams had his facts right, but the Anglicanism of his youth was of an existentialist variety that didn’t deal well with reality. (That in itself is a long story. Both the British Rational Realist Theologians – Tom Torrance, Alister McGrath, etc. – and Pietist Evangelical Theologians – John Stott, etc. – do an excellent job of dissecting and offering a post mortem on that era and wing of Anglicanism.) The modern Western myth of self-directed humanity throwing off the shackles of superstition by relying on scientific facts interpreted in an utterly natural (ie, anti-supernatural) manner seemed the obvious choice when the only other option known to Adams was existentialist Anglicanism.

Besides, atheistic science avoided the whole sticky mess of morals that religion quite impolitely spends a lot of time harping on. Evolutionary biology, along with the naïve belief that it disproved Christianity was perfect for someone like Adams who wanted to be both intellectually rigorous and morally ambiguous.

And this illustrates the problem with facts qua facts. Instead of lending themselves to the truth, they lend themselves to whatever ideology is preferable this decade. As Disraeli observed about a particular species of facts, “There are three kinds of lies: lies, damned lies, and statistics.”

And this brings us back to the metaphorical language of Genesis 1. The Hebrews were competing with some powerfully convincing stories about how and why everything got started. The Babylonians and the Egyptians had compelling stories about gods and demi-gods and sentient creation all battling for pre-eminence. Along with being exciting, these stories explained bad weather, good crops, and the divine right of kings – everything an ancient empire needed to thrive.

Of course, as the late Douglas Adams might have said, the whole thing was bullocks! Complete rubbish!

So the question is, how does one communicate the truth of the matter in this context? How does one convey that there is one God (in contrast to a pantheon), who is Almighty (in contrast to the rather tame, ableit mean-spirited gods of the ancient world) and created a creation that is in harmony with God (in contrast to the deadly fights between the gods and the earth itself in the ancient myths)?

The answer is Genesis 1. The story is simple and yet mind-boggling in its magnitude. It’s far more compelling than a science text , even a science text written by the inimitable Richard Dawkins. And most importantly, it’s true. And the reason it’s true has specifically to do with the fact that it is metaphorical. Because of the author chose poetry, he was able to mean far more than he ever said in these gloriously simple words. And that is the power of poetry and the essence of truth.

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