Today, in my Benedictine Breviary, is the Feast of the Invention of the Holy Cross. Obviously this is not the same as the Feast of the Exaltation of the Holy Cross which occurs on the 14th September when we celebrate the dedication of the Basilica of the Holy Sepulchre. Today, we celebrate the finding - the literal translation of inventio - of the Holy Cross.
Of course, the cross is a symbol that goes beyond the Christian usage. It's pretty much universal, though ascribed different meanings. It can be found as a symbol for burial in the Bronze Age in which it is circumscribed by the disc of the sun. It can be tally marks, two Greek letters, ten in Chinese rod numerals or seven in Shang oracle bone numerals. It is the shape of a man standing with his arms outstretched, or with arms and legs stretched out. Even the Egyptian Ankh is a version of the cross.
If we want to find the true cross, then we have to find the right meaning and that requires a framework - essentially a cultural narrative. The Truth is explored through the narrative of collective human experience. As a Christian, I believe I have good grounds that the Christian narrative epitomised in Holy Scripture and given voice by the Church throughout Time in the teaching of the Fathers gives the most accurate framework for knowing what Reality is through contact with God Himself, the Creator and thus Arbiter of what truly is. That which does not conform to this narrative is deficient and ultimately leads the soul away from God and into Hell.
I note with a degree of cynicism the thoughts of those who think they know what Hell is. I note that there are those who reject God in favour of finding a deeper meaning in the path to Hell or the path to oblivion. Pop Music has brought out bands like Black Sabbath and, more lately, Ghost which glorify that which is Satanic ostensibly in the guise of entertainment. There is something in our culture which sees skeletons dressed as popes titillating and entertaining because it rebels against the narrative - it tries to tell a different side of the story.
This is something that we might note frequently happens in our society today. How many films are remakes of older versions? I seem to remember a shot-for-shot remake of Hitchcock's Psycho and I wondered why. What's the point of that? If we want to tell the original story, then we put on the original film. I fail to see why remakes are necessary. Many will say that this is to do with updating the special effects or bringing out the "true meaning" of the story imbuing it with extra nuances and details that weren't there originally.
There are those, of course, who would say the same about the Christian Narrative, particularly those such as Bart Ehrmann who seeks the truth by "demythologising" Holy Scripture. As we've seen already, Myth is something that we cannot really dismiss as not being God's word. Calling something a myth is not saying that it has nothing of the Truth in it.
Yet, when it comes to the Gospels, there is a fundamental desire to preserve the truth and here History becomes Myth and Myth History. This poses a problem for historians like Bart Ehrmann for whom miracles cannot happen, and so any miraculous doings must be re-interpreted in a "truth" that fits a framework without miracles. He would reject any narrative in which the miraculous plays a part. So would many materialists in the Scientific community. They reject myth in favour of the "truth".
What they cannot see is that the whole of the Scientific approach is written in its own narrative in which parts are played by Aristotle, Hypatia, al-Khwarizmi, Roger Bacon, Copernicus, Galileo, Newton, Mendel, Einstein, Bohr, Lemaitre, Dawkins and Hawkins all play their inextricable and valuable part. Their discoveries are part of the Grand Narrative of "How?" and the story is worth telling because it pertains to something of the truth. The materialist scientific myth is worth knowing both for its explanation and for its failure to be the only means to the "truth". For one thing, it may try to explain consciousness as an emergent phenomenon or as an epiphenomenon in the brain as part of neural processes. While we may often reject views that are subjective, the fact that the subjective exists in the first place is a problem when it comes to believe that human beings are biological machines and therefore theoretically and completely objective. How can the firing of neurotransmitters in the brain translate to the sensation of pain that we all feel, and know how it feels, and yet cannot adequately translate that feeling to others without the use of a narrative, metaphor or analogy - a mini-myth?
As we look at a world that is struggling with itself, we see great examples of pain and suffering emblazoned on our screen in their own narratives. We see the recent atrocity from ISIS turning a captured Syrian into an explosive missile and from that we see a glimpse of the mythology of Hell lying so close to the human soul. We see the stories of Charlie Gard and Alfie Evans and we see the myth of the struggle between state and soul, the individual and the Social Machine.
For Christians, the Cross becomes the bridge between our understanding of reality and what reality is. Indeed, we find the true cross by confronting reality. First, there is the reality of pain and suffering in our own lives and in the lives of others. We see it, and we suffer too, not as a bundle of neural transmitters but as human beings who have some degree of empathy, sympathy and love for one another. Indeed, we see our togetherness in suffering and in sin.
Second, we note that the Narrative of the Cross crosses the Narrative of History. The Cross is an historical fact and this allows for the Christian Myth to be a potent and essential vehicle for the study of Reality because it presents us with God Incarnate. No longer is God a resident of etiological myth but He becomes Historical. We see Christ and we see the Father. Thus, the etiological myth present in the Old Testament bears witness to truth beyond mere History.
Third, we see Hope for all of us trying to find meaning. We no longer have to be the authors of our own myth as the Existentialists would have us do to prevent suicide. We no longer have to be slaves to finding an authentic self from scraps is sensation and the whims of passing fashion. We do not have to be both Frankenstein AND the Creature. The Christian Narrative is a freedom from total self-construction into a co-operative enterprise in which we create ourselves under the guiding hand of a Loving and Eternal Father.
To be authentic is to root our consciousness in God through Christ and unite it with our fellows so that our Narratives weave together and become, perfected by the Christian Narrative, a testament of what is truly real.
We should never be afraid of the old, old story, just the new, new ones that sell their authenticity for the fleeting relevance of Modernity.
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