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Middlesex University Research Repository an Open Access Repository Of Middlesex University Research Repository An open access repository of Middlesex University research http://eprints.mdx.ac.uk Mullen, Peter (2000) On the Possibility of Authentic Christian Spirituality In The Post-Critical Age. PhD thesis, Middlesex University. [Thesis] First submitted uncorrected version (with author’s formatting) This version is available at: https://eprints.mdx.ac.uk/11155/ Copyright: Middlesex University Research Repository makes the University’s research available electronically. Copyright and moral rights to this work are retained by the author and/or other copyright owners unless otherwise stated. The work is supplied on the understanding that any use for commercial gain is strictly forbidden. A copy may be downloaded for personal, non-commercial, research or study without prior permission and without charge. 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See also repository copyright: re-use policy: http://eprints.mdx.ac.uk/policies.html#copy On the Possibility of Authentic Christian Spirituality in the Post-Critical Age by Peter Mullen A context statement submitted in partial fulfilment of the regulations for the degree of PhD by Published Works MiddlesexUniversity School of Humanities and Cultural Studies March 2000 iýiiriiiiin On The Possibility of Authentic Christian Spirituality in the Post-Critical Age: Abstract This project consists of three of my books (plus 2 chapters in another) and a summary statement on the topic entitled above. The books are: Being Saved (London, SCM 1985); nth Be Not Proud (London, Collins Fount 1989); Reason To Believe (London, Sinclair- Stevenson 1995); and the chapters appear in Anderson and Mullen ed; Faking It: The entimentali. ine of Society (London, The St Edmundsbury Press 1998). In Being SavedI madean extendedcomparison between the doctrinesof traditional Christianity and the psychological theory of C. G.Jung, showing how these systemscan cross- reference and cross-fertilise each other; and concluding that authentic spirituality can be enrichedby sucha comparison,but explicitly not concludingthat Christian doctrine can be reducedto Jungianterms. In DeathBe Not ProudI attempteda phenomenologicalstudy of the idea and experienceof deathand consideredhow this may be approachedfrom the point of our awarenessof the certaintyof our own deathand from the point of the bereaved.The book includesa sympatheticreflection on suicide andan argumentfor the truth of the doctrine of the resurrectionto eternallife. Reason To Believe is a book of apologetics for the principal doctrines of Christianity as found in the Apostles' Creed,an argumentfor traditional texts in religious educationand worship and a defence of the institutional church. In Faking II evidencedthe widespreadsentimentality in much contemporaryworship and religious teachingand I identified this as an exampleof sentimentalitywhich, religiously applied, I identified as inauthentic spirituality. The works showa continuity anddevelopment of thoughtsupported by a considerable project of readingand reflection which can be traced in the notesand bibliography. Peter Mullen On The Possibility Of Authentic Christian Spirituality In The Post-Critical Age. By: Peter Mullen CONTENTS Introduction 2 Jung and Christian Doctrine in Being Saved 9 What Is Original about Being Saved? 19 The Practice of Authentic Spirituality as Described in My Book: Death Be Not Proud 23 What Is Original in Death Be Not Proud? 52 The Possibility of Authentic Spirituality as Outlined in Reason To Believe 55 What Is Original About Reason To Believe? 65 The Outline of Authentic Spirituality in Faking It: The Sentimentalisation of Society and What Is Original About It. 71 Appendix: Article: The Way Transcendence of in Music - The Nine Symphoniesof GustavMahler from Faith and Freedom (1983) 73 Bibliography 74 Notes 86 Introduction The three books and the two additional chaptershere submittedare an attempt to discussauthentic spirituality in the post-critical ageand I should like briefly to direct the reader's attention to the intellectual origins of the ideaswhich appearin my work. Scripture and the creedsdeclare that the Word is made flesh, but in the 20' century the word has got aboutthat belief in God is passe,that the professionof such belief is, as Rudolf Bultmann (1884-1976)said and along with miracles, "Impossible in an ageof electric light and the wireless"'. Severalcurrents of thought during the last one hundredand fifty yearshave nurtured this presumptionof atheism. The rise of historical literary and biblical criticism in such as A.Ritschl (1822-1889)2, F. C. Baur (1792-1860) 3and D. F. Strauss(1804-1874)4 in the 19th century seemedto many to undermine not only the historicity of the Bible but also its spiritual trustworthiness:that the one should follow from the other may be construedas an inevitable result of the empiricist view of history fosteredby the Enlightenment Project. Ritschl seemedto reducethe definition of faith to one's willingness to make value judgements,and he refusedto acceptthe traditional Catholic teachingthat Jesusis the Second Personof the Trinity 5.Baur was an Hegelian who basedhis ideas aboutthe developmentof doctrine in the early church on the notion of conflict 6.Strauss denied the historicity of the supernaturalevents in the gospelsand inscribedthem to the working of a creativemyth. 1-fe further criticised Schleiermacher'sattempts to identify the Jesusof history with the Christ of faith '. Of course,historical and theological scepticismhad made their appearancemuch earlier than the 19' century. David Hume (1711-1776)wrote, "If we take in our hand any volume of divinity or school metaphysics,let us ask, `Doesit contain any abstractreasoning -2- concerningquantity or number?' No. `Doesit containany experimentalreasoning concerning matter of fact and existence?' No. Commit it then to the flames, for it can contain nothing but sophistryand illusion"'. The extremeempiricism of Hume's philosophy was widely regarded as having refuted the classicalarguments for the existenceof God found in such as Thomas Aquinas (1225-1274)9. And the classicalarguments were systematically(and many thought decisively) criticised by Kant (1724-1804)in The Critique of Pure Reason 10.Of course, religiousfaith did not entirelyevaporate in Britain duringthe 19" centuryand there were, in the Church of England for instance,even vigorous revival movementsled by both Catholic " and Evangelical 12wings. And it has often been pointed out that churchgoingin that era actually increased13. But the spirit of the agewas sceptical,agnostic 14and humanistic, and this scepticismran like a current through the art and culture of the period. Sometimesthe pervading scepticismseemed to be a matter for regret, as for example in the works of Matthew Arnold (1822-1888)15;but other writers acceptedthe changedZeitgeist with exuberance.Shelley (1792-1822)was a rhapsodicatheist 16while Swinburne (1837-1909)exuded something like a savageenthusiasm for the causeof unbelief ". There were still others,perhaps even more interesting subjects,such as GeorgeEliot (1819-1880)who translated Strauss'sLeben Jesu and rejected the forms of traditional belief but tried to preserveits emotional content as well as its 18 practical virtue in for instance The Choir Invisible - written as a reply to AugusteComte (1798-1857)who had askedher to composea positivist utopia 19.The dominating musician of the agewas Beethoven(1770-1827) whose symphonicworks orchestratethe humanist and Romantic aspirations.The Third, The Eroica (1804) was originally composedas homageto Napoleon, the great liberator 20.The Sixth, The Pastoral (1809) is a hymn to the natural world 21.While the Ninth, The Choral (1817) is a celebration of joy in human love'. The antireligious spirit of the ageachieved its apotheosis,so to speak,in the characterand works of -3- Nietzsche (1844-1900)and most explicitly in his astonishingclaim that God has died 23.There were parallel discoveriesin geology, in such as the works of Lyell (1797-1875)who, nevertheless,was no materialist ' and in the ' evolutionary theories of CharlesDarwin (1809- 1882),both of which seemedto many to underminethe creation narratives in the Bible 2526 The agnostic,sceptical and humanistic temperamentwas not shareduniversally, but it must be allowed that it was prevalent. Romanticsand idealists continuedto claim that God and religious faith might still commandthe assentof their contemporaries.Coleridge (1772-1834) had read and admired Kant 27and he satirisedthe scientists' claim that empirical evidenceshould be the only criterion for beliefs
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