When we go looking for clues about something mysterious in the garden, we may reach for a microscope. If it is in the sky we may make tracks to the nearest telescope. When we ask ourselves how it is that a bumble-bee can fly, we need more than that. We need to investigate what pioneers have made of it. In the process we may well find ourselves appreciating nature. We may gain an awareness of the numinous, a sense of awe, of littleness, of dread. And this reaction is part of our proper understanding of ourselves.
But it is not the whole thing. We are a very small item in a huge fabrication and we need to remind ourselves of that. But there are clues. And one of those clues is historical documents.
Just as we could not get at the truth of historical events without recourse to diaries, books, inscriptions, words of all kinds in all kinds of places, so we cannot ignore texts of singular importance preserved and read from at worship. As when investigating something botanical or zoological, say, we know we may need tools like microscopes.
Of all possible tools it happens to be the case that the four Gospels, Matthew, Mark, Luke and John clamour for attention. ‘Genesis’ and other books have the same engaging effect, as do the holy books of other major religions.
The attention given to such documents keeps university lecturers busy all their lives. Sometimes the results disappoint humble Christians who are waiting impatiently for answers to questions about dead people being brought back to life etc. But there are areas of confidence about interpretation, details of what documents to include and the other. One fascinating line of inquiry is how those documents came into being. None is the composition of one man or one woman. They are some kind of folk production, with witnesses providing anecdotes to Luke, for example. There are letters written by Paul and others. There are examples of what is called apocalyptic, fiery, symbolic utterances, with energy triumphing over form.
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