Not exact matches
But it was his
other big book, Natural
Supernaturalism: Tradition and Revolution in Romantic Literature (1971), that I remember best.
To affirm, for example, that the essential elements of Christianity in the first century were only those items which believers of that day have in common with the «liberal» theologian of the twentieth century, is to eliminate as unessential to first - century believers their realistic eschatology, their belief in demons and angels, their vivid
supernaturalism, their sacramentalism, their notion of the miraculous content of religious experience, and various
other features of similar importance.
And with no imagery available,
other than that of
supernaturalism, to suggest such nuances or sensitive ground for pointing toward dimensions of grace or spirit, Christian faith could mean for the modern consciousness only confidence in the resources of man's moral idealism.
Both their adherents and the majority who ignored or disdained their appeals kept their attachments to occultism and to
other hardly licit
supernaturalisms.
(While it may have been the best possible at the time, given the assumptions and available categories, it denies the full humanity of Jesus, does not provide a basis for understanding God's ideal relation to us, and entails all the problems of
supernaturalism, among
other problems.)
In our generation there is danger and hope — danger that these noncognitive accouterments will lose their aesthetic harmony and hypnotic power when integrated with the basic prehensions of science, and be reverted into impotent and empty symbols, jarring, ugly, and without force in final satisfactions: hope that the power of Jesus as lure will reassert itself in an aesthetic context devoid of
supernaturalism, a context such that (the language now picks up echoes of van Buren) the vision of Jesus, the free man, free from authority, free from fear, «free to give himself to
others, whoever they were «1 — such that this vision in its earthly, human purity will lure our aims to a harmonious concrescence, integrating scientific insight and moral vision and producing a modern, intensely fulfilling human satisfaction.
On the
other hand, many pages are spent divesting the biblical picture of the Second Coming of any taint of
supernaturalism.
This is so whether the system be naive
supernaturalism or that of Hegel or Whitehead or Hartshorne or Paul Weiss or Paul Tillich or any
other.
All too commonly today
supernaturalism means splitting the universe in two — on one side nature, run by natural laws, on the
other side the supernatural that ever and again breaks into the natural, disturbs its regular procedures, and suspends its laws.