McGrath's comments above suggest periods of conceptual adjustment as observers of the Christian faith worked to make explanations for the presence, even the commonality, of sin as it exists in spite of God's innate goodness.
So again, to the idea that Christianity's incredible facets couldn't rationally be reached by outsiders to the faith with some guesswork does not hold up against the process by which we know Christianity came to be. McGrath points out that in this discussion on how best to reconcile sin with God's innate goodness, Christianity was in a place of coming into its own identity. Answering questions such as this quandary on the dualism of good and evil would be very much a part of 'guessing' the structure of Christian faith as it were, but directly within the framework allowed by the basic tenets relating to God, man and the universe.
The text by Lewis demonstrates this way of thinking by supplying a reason for man's sinfulness that is explained through a theological lens. For Lewis, the presence of a certainty with regard to the presence of God means that any discussion geared toward the reconciliation of human sinfullness also quite naturally predispose us toward some understanding of this in contradiction to the goodness of God. So for Lewis, the will toward sinfulness that is demonstrated in the universe is not unlike the will for insubordination demonstrated by human beings with free will to their human superiors. Accordingly, Lewis remarks, "the same thing arises in any regiment, or trade union, or school. You make a thing voluntary and then half the people do not do it. That is not what you willed, but your will has made it possible. It is probably the same in the universe. God created things which had free will. That means creatures which can go either right or wrong. Some people think they can imagine a creature which was free but had no possibility of going wrong; I cannot." (p. 131)
In addition to arguing that the presence of human sinfulness fits within the construct of a universe created by a good god, the text by Lewis concedes once again to a shortcoming where imagination is concerned. Perhaps this should be unsurprising for an author who would create works of enduring fiction which were highly derivative of Christian scriptures. For one whose process of creation occurred thusly, a certain admission to being unable to imagine the very concepts that predicate Christianity does not reveal much about the way that an outsider might guess or imagine. The consequence of Lewis' faith is an inability to imagine a universe in which this exact form of faith did not yet exist. However, because we as scholars studying human history do know this fact, we are hard-pressed to accept Lewis' ignorance to these things as a strong enough reason to blindly accept the certainty of Christianity. Our acceptance to this notion must begin first with a belief in the inherent truth of certain rules and must proceed to knowledge of therefore established facts.
Jesus Christ:
The same is true of Christian's origins, which center largely on the events relating to the birth, death and rebirth of Jesus Christ. Again, as we attempt to consider this narrative from the perspective that this is something which must be true because it could not have been imagined, we evaluate the claims relating to the history of Jesus as being deeply couched in pre-existent religious tradition and, consequently, we evaluate many of the myths surrounding Jesus as fitting into already established ideas about the omnipotence of God and the inherency of human sinfulness as discussed above. And certainly, the perceived connection between the martyrdom of Jesus and the occurrence of Original Sin in the Garden of Eden would help to fit Jesus into a narrative framework ordained by a just God. As the text by McGrath points out, "just as Israel knew God first as Redeemer and then as Creator, so did the early church first know Jesus as Lord and Savior, and then begin thinking about what this meant in Christological terms. Thus, in the order of Christian experience, the 'work' of Christ precedes all debates about his 'person.'" (p. 122)
In this regard,...
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