Lydia McGrew has written some cogent thoughts about “gospel fictionalization” on What’s Wrong with the World: “A Gospel Fictionalization Theory Is No Help to the Gospel.” You may read McGrew’s follow-ups on her Extra Thoughts blog, too: “Discussion Continues Concerning Gospel Harmonization and Fictionalization” and “Seeing the Forest.” I was previously unaware that this new hermeneutic was a thing in evangelical Protestant circles. People scoff at slippery slopes, but how many bible jackets sponged with Schleiermacher Jelly does it take for Protestants to recognize Harnack Herps when it flares up? Run away! Flee the oncoming ruin!
More generously, I suspect that this interpretive approach by Michael Licona and friends results from a unmoored (i.e. Protestant) glimpse of what Origen termed the scriptures’ spiritual meaning (see Russell Ronald Reno’s “Origen and Spiritual Interpretation” for details). Yet, just as meat is unsuitable for infants, so higher biblical exegesis for orphans in the faith. Despite their intelligence and good intentions, these Protestant scholars have no wise guardian to monitor their diet. They fend for themselves on the mean streets of Carthage, where extra Ecclesiam nulla salus.
Speaking of R.R. Reno, this theology professor at Creighton University and editor of First Things did a delightful interview for America (a Jesuit magazine for the great unwashed out there), “‘He’s a Disruptor’: Interview with ‘First Things’ Editor R.R. Reno on Pope Francis’ U.S. Visit.” Nice title there, boys! Reno makes many interesting points, including this insightful closing:
I think it’s fitting that, in an interview with America magazine, I emphasize how important it is that this pope is a Jesuit. That, to me, is the hermeneutical key to this papacy and a testimony to the wisdom of the church for not electing a Jesuit in the past—perhaps also to God’s sense of humor for giving us a Jesuit in the present! But it’s also a testimony to the power of the charism of St. Ignatius that it so distinctively marks the men who are formed in the Society.
One can see in this pope clearly the distinctive character of a Jesuit charism. He is a Jesuit: It’s just unbelievable, for good and for ill. The Jesuit charism is a profound internalization. It’s not a rejection or distrust of the church’s outward forms, ritual life, or intellectual life. People often mistakenly see Jesuits as radical revisionists, and there are some Jesuits like that, but the charism is really an interiorized trust that enables one to let go of the outward forms to pursue the essential mission of the church.
To me, that’s why there’s never been a Jesuit pope, because the papacy is primarily an institution of preservation and transmission of the tradition. So this kind of purification and internalization, I think, is at odds with the papal office. You know, a typical Jesuit would ignore renovations of St. Peter’s because it’s not important to preserve a building, but instead to discern what God is doing with that building. But the purpose of the papacy is to preserve the outward forms so the whole world can enter into the church as a living body and institution with a set of laws and form of life, so that they can then embark on that journey of interiorization.
So Francis is exemplifying the end goal of the Christian life and the danger is that Jesuits often neglect the ordinary means by which people often enter into the Christian life. Jesuits are virtuosos who can neglect the need for basic instruction. You know, Francis is the 265th successor of St. Peter and he’ll do with this job what needs to be done, but I guarantee you there’s not going to be a Jesuit pope for a long time after this one.
Reading about Reno’s background, I see that this orthodox, patristically informed convert from Anglicanism taught theology at Jesuit Creighton—mirabile dictu—for twenty years. Incredible! From ample personal experience, I assure you that Jesuit theology departments are the last place that you would expect to find Catholic theology. Indeed, I have a humorous anecdote to share. During undergrad., my school’s philosophy department held a Fides et Ratio conference to discuss the relationship of faith and reason in academic life. During the planning phase, I asked our chairman whether the philosophy department had invited the theology faculty to the conference. The fellow, a brilliant man and a devout rabbinical Jew, shook his head, gave a sardonic smile, and said, “Those people have no fides and even less ratio.” The professor spoke truthfully.