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This chapter begins by tracing the consequences of the subsuming in modernity of mythos under the auspices of logos, namely the reduction of God to the status of the ‘biggest’ of all beings. The consequences of this for mythopoiesis are many, but chief among them is the foreclosure of the further distancing of plainly theological (that is, mythopoieic) discourse from the realm of the reasonable. By re-examining the relationship between the natural and the supernatural, however, the chapter concludes by pointing towards a way of understanding not only the work of theologians and people of faith as pointing towards the divine, but that all of our mythopoiesis is, in some sense, a making towards God.
How do stories change the way we see both ourselves and the world? That question is the starting-point of this accomplished new contribution to narrative theology. Dr Shamel addresses what he calls mythopoieic fantasy: the fictionalised myth-making occupying those twilight borderlands between contemporary secularity and a religious worldview. Exploring key writers such as J. R. R. Tolkien, Terry Pratchett, and J. K. Rowling, the author argues that the mythic turn of popular culture signals an ongoing hunger for something 'more': more dense, more present, more 'real'. For Dr Shamel, mythopoieic fantasy and Christian theology represent the same human impulse: a desire to participate in the divine. Despite the avowed secularity of many authors of fantasy literature, the creativity of their mythic fictions reveals something of the theological character of all human making. The stories we tell in order to encounter the world as meaningful, argues Dr Shamel, in fact emerge within a theological horizon.
Why should we care about religious liberty? Leading commentators, United Kingdom courts, and the European Court of Human Rights have de-emphasised the special importance of religious liberty. They frequently contend it falls within a more general concern for personal autonomy. In this liberal egalitarian account, religious liberty claims are often rejected when faced with competing individual interests – the neutral secular state must protect us against the liberty-constraining acts of religions. Joel Harrison challenges this account. He argues that it is rooted in a theologically derived narrative of secularisation: rather than being neutral, it rests on a specific construction of 'secular' and 'religious' spheres. This challenge makes space for an alternative theological, political, and legal vision. Drawing from Christian thought, from St Augustine to John Milbank, Harrison develops a post-liberal focus on association. Religious liberty, he argues, facilitates creating communities seeking solidarity, fraternity, and charity – goals that are central to our common good.
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