Bitter Tonic for our Time – Why the Church Needs the World: Peter Taylor Forsyth on Henrik Ibsen'. European Journal of Theology 15, no. 2 (2006): 105–18

8/7/2019 'Bitter Tonic for our Time Why the Church Needs the World: Peter Taylor Forsyth on Henrik Ibsen'. European Journ

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2BitterTonicforourTime

InhisbookTheAntichrist,FriedrichNietzsche

concedesthatifhecannotfindareplacementfor

thecrucifiedChrist,hehasfailed.1Nietzsches

questforsuchareplacement,though,leadshim

throughatragicvisionoflifeinwhichjoyand

painareinseparable.Itisnotsimplythattragedy

echoesboththedestructiveandconstructive

dimensionsofhumanitysprimalwill,butthat

tragedyitself

is

the

affirmation

of

the

essential

unityofcreation,destruction(fall)andlife

(eternal).Ofcourse,theviewofhumanhistory

throughthelensofthetragicisnotuniqueto

Nietzsche.Whereelsedoweseeit?Whyisit

important,evencrucial?Uponwhatdoesthis

tragedyturn?IsthereananswertoNietzsches

search,albeitananswerthatnooneseeks?Why

shouldtheChurchevencareaboutNietzsches

quest?WhatcantheChurchtodaylearnfromthe

continuingcontributionofcontemporaryapostles

andprophets

who

raise

similar

questions?

And

whyaretheynecessary?WhydoestheChurch

needtheworld?Thispapershallseektooffer

somepreliminaryreflections,ameredoor

opening,ontheseimportantquestions,and

exploreawayforwardfortheChurchs

interactionwiththeworldthatGodsoloves.The

excursionwillproceedviatheengagementofthe

ScottishCongregationalisttheologianPeter

TaylorForsyth(18481921)withoneofhis

contemporaries,thepopularNorwegianpoetand

dramatistfrom

Stockmannsgrden,

Henrik

Ibsen

(18281906),thecentenaryofwhosedeathwe

celebratethisyear.

Settingthestage:atragicjourney

LikeNietzsche,Ibsenscontradictoryvisionoflife

isfundamentallyoneofstrugglethepathosof

disillusionedidealism,asHermannWeigandput

it.2Thatsaid,thereremainsinIbsensworldview

aconfession

that

life,

even

life

as

it

is,

as

tragic

as

itis,hasvalue.AndIbsenidentifiesthisvaluein

lifesstruggleitself.Forhim,struggleisgood,

vitalisingandwholesome.Toliveistofight

trolldemonsinvaultsofthemindandheart.3As

onereviewerofIbsensBrandputit,itisnot

libertyandtruth,butratherthestruggleforthem

thatmatters.Thestruggleforidealsismore

importantto[Ibsen]thanidealsthemselvesIn

factIbsenbelievedmoreinstrugglethaninany

permanentimprovements.Alldevelopment

hithertohasbeennothingmorethanastumbling

fromoneerrorintoanother.4

Ibsensaffirmationofstruggleisessentiallyan

affirmingoflifelifeisgoodforitharboursthe

possibilityoftragedy,5andsoofgrowth,process,

andmaturity.AndforIbsen,itincludesakindof

eschatology,aforwardmomentumtolifein

whichthe

entire

evidently

apathetic

and

impotentmassisslowlymovingforward.

Weigandnotes:

Byseeinglifeasarhythmicalprocessand

pronouncingitgood,[Ibsen]hasdeprivedhimselfof

anyphilosophical basistofumeinindignation

againstthewholeuniversalprocess Seenasa

whole,theprocessoflifeisaninvigoratingstruggle,

withevenaforwardswing;butitstempois

intolerablysluggish,measuredagainstthetempoof

Ibsensownfeverishblood.Hewouldleaponand

on,toevergreaterheights,openingupwiderand

widerpanoramas;butthisonwardrushisretarded

bythesnailscrawlofhumannaturehumannature

aroundhimandhumannaturewithinhisownvitals,

fromwhichescapeisimpossible.6

Afteraviolentperiodinwhichheexamines

ideals,Ibsenattemptsanewblowinhisplay

EnemyofthePeople7inwhichheseekstocreate

anhonestandtruthfulbourgeoisdescendantof

hisBrand,whomIbsenlaterreferstoasmyself

inmybestmoments.8 ItisinthisplaythatDr

Stockman

discovers

(among

other

discoveries)

thatalloursourcesofspirituallifearepoisoned,

andthatourwholesocietyrestsupona

pestilentialbasisoffalsehood.9This,tobefair,is

notIbsensview,butthatofoneofhis

characters.However,itdoesrevealsomethingof

theintensitywithwhichIbsenviewslife.

Enter:ForsythlearningfromIbsen

Forsythsanalysisonthispenetratinginsight

bringsustowhatheunderstandstobethe

sourceoftragedy:

Itisnotaworldoutofjointthatmakesour

problem,buttheshipwreckedsoulinit.ItisHamlet,

nothisworld,thatiswrong.Itisnotthe

contradictions oflife,anditsanomalies,thatmake

therealtrouble,buttheunfaith,thefalsityofthose

wholive.Itisthesoulsowncivilwar,therebellion

ofmansoul,itssullenseverancefromGod,its

ostrichhopeofescapingHislaw,itssillynotionsof


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makingitupwithHim,itshateanddreadofHim,its

sin,andthetrivialityofitssenseofsin.10

Forsythsprobinganalysisofhumanpersonhood,

bornofintensetheologicalandpsychological

reflectionthattwentyfiveyearsinpastoral

ministrybrings,equalsthatofPascal,Bonhoeffer,

andKierkegaard,inwhomhefoundakindred

spirit.11

He

maintains

that

the

solution

to

this

problem,theworldsolution,isinwhatdestroys

itsguilt,andthatnothingcandothisexceptthe

veryholinessthatmakesguiltguiltinthefirst

place.12

InTolkiensterms,theringcanonlybe

destroyedintheveryfiresofMountDoomfrom

whichitwasforged.13

Thatdestructiontakes

placeintheCrucifiedMan.ThereinhisCross,and

therealone,doesitfinallypenetrateintousthat,

morally,allthegreattragedyandhistoryofthe

world,includingourownhistory,istiedupwith

its

guilt.

Forsyth

cites

Aeschylus,

Shakespeare,

Goethe,andIbsenasexamplesofthosewhosee

this.14

ForsythsreferencetoIbsenisnopassingone,for

heseesinIbsenonewhopainstakinglyidentifies

theproblemwithhumanismaslackingmoral

realism.15

Ibsenseesadifferentworldfrom

ThomasHardysimpressiveunfaith,16

although

Hardytoo,inhisownway,doesarealserviceto

theChristian.17

Inwordsthatseemtosuggest

that

Forsyth

sees

Ibsens

work

functioning

not

unlikethenaturalconscience,hewrites:[Ibsen]

hasnotfoundChrist,buthehasfoundwhat

drivesustoChrist,theneedChristalonemeets.

[Ibsen]unveilsmansperdition,andmakesa

Christinevitableforanyhopeofrighteousness.18

HereForsythseesIbsenasanally.Forsyth

lamentsnotonlythatIbsenneverread

Kierkegaardmoreclosely,butthatwhilecritics

withthejudgementsuchasIbsenandNietzsche

donotgrasptherevealedanswertothe

questionsthatplaguethehumanheartand

conscience,theChurchwiththerevelationdoes

notcriticallygrasptheproblem,nordulyattend

tothosewhodo.19

OftheChurchhesays,

Weareunreal,sentimentalandimpressionistwe

areindangerofbeinghistrionic,withourGospel.

Wehandletheeternities,yetwecannotgotothe

bottomofthingsWedonotdwellbesidethe

remorselessrealityofGodinHissavingwork,andso

wedonotreachwiththefinalandconqueringword

thecoreofmanandhisneed.Welookontheworld

andsay,Ah!Thepityofit.Wedonotdelveinour

ownhearts,asMatthewArnoldcomplained,andsay,

Oh!thecurseofit.Inaword,wedonotgraspthe

moraltragedyoftheracessuicide,andwedonot

grasptheGospelSomuchofourreligiousteaching

betraysnosignthatthespeakerhasdescendedinto

hell,beenneartheeverlastingburnings,orbeen

pluckedfromtheawfulpit.HehasrisenwithChrist

whatrighthavewetodenyit?butitisoutofa

shallowgrave,withnodeepnessofearth,withno

huge

millstone

to

roll

away.

20

Hecontinues:

Therefore[theChurch]cannotadjustitsrevelation

totheage.Itistoooccupiedwiththecomfortof

religion,thewinsomecreed,thewooingnote,and

thecharminghome.Itdoesnotrealisethe

inveteracyofsin,theingrainedguilt,thedevilryat

work,andthesearchingjudgmentuponsocietyat

large.Godsmedicineforsocietyburnsasitgoes

down.Andweneedavastcatastrophelikea

Europeanwartobringhomewhatcouldhavebeen

learnedfromaChristianrevelationthatgavedue

placetotheelementofsavingjudgmentinthe

CrossofChrist.21

InlightofthisscathingcritiqueoftheChurchs

shallownessandobsessionwithtrivialities,thrice

incloseproximityForsythentreatshisNorth

AmericanhearerstoreadIbsenwho,morethan

mostdramatists,carriesusclosertolifesmoral

realities.22

Forsythidentifiesthattheology,which

whendonewellisitselftheodramaticreflection

onthedrama,23

hasmoretodowithgrasping

realityas

moral,

as

tragic,

as

an

answered

problemtobelivedin,ratherthanasariddleto

besolvedbyhumanintellect.Andheidentifiesin

thetragicpoetsanddramatists,suchasIbsen,

thosewhoseemtounderstandsomethinglike

holiness,andthatlifesrealquestion,the

psychomoraldilemma,asArthurMillercallsit,24

isnotHowdoIfeelaboutGod?butWhat

dealingshaveIwithHim?,25

notasaconceptbut

astheleadingcharacterintheunfoldingdrama.

Inthis,

Ibsens

drama

is

embodied

tragedy

yearningforabeyond.LikeNietzsche,Ibsen

discernsthatlifeculminatesinitsexperiencesof

tragedy.Butheisnotaspectatorinthistragedy.

Heisanactor.Itunhinge[s]hismind26

andtears

athisverybeingasitdoesforanywhofeelthe

questionsodeeplybutdonotknowGods

solutioninthetragedyoftheCross.(Isthisnot

whyIbsensMasterBuilderfearsnotdeathbut

judgementandretribution?)Butitisbecauseof

Ibsensweightytreatmentandmoralseriousness


4/15


andsensitivitytolifesfundamentalquestions

thatForsythpraiseshimsaying,

Markandlearnhisunsparingethicalrealism.Could

thatremorselessinsightofhisthroughtheshams

andclothesofordinarysocietymissthegrimdull

acheofguilt?Forhim,asforalltherestofthetragic

poets,guiltisthecentreofthetragedy...Tosave

yoursoulfromsunnyorsillypiety,torealizethe

deadlyinveteracy

of

evil,

its

dereliction

by

God,

its

sordidparalysisofallredeeming,selfrecuperative

powerinman,itsincurablefataleffectuponthe

moralorderofsociety,readIbsen.Yea,torealize

howittherebyimportstheelementofdeatheven

intothemoralorderoftheuniversereadIbsen.27

Continue:ForsytharraigningIbsen

ForsythidentifiesinIbsenthecataclysmicdespair

oftheanalystwho,crushedbythequagmireof

thereality

he

has

unearthed,

is

unable

to

find

his

waybacktoasynthesis.HepraisesIbsen,and

othertragicpoets,forhisrecognitionthatwhat

liesatthenucleusofthehumanproblemisguilt.

ButForsythiscriticaloftheseapostlestoculture

fornotrecognisingwhatitisthatmakesguilt

guilt,thatis,holiness,andthatholinessas

unveiledintheatoningCross.Thisanalysisleads

Forsythtosaytothesebuddingpreacher

listeners,PreachtoIbsensworld,andthereare

fewthatyouwillmiss.Onlydonotpreachhis

word.For

while

Ibsen

reads

one

book

with

uncannypenetration,thebookofMan,Church,

andSociety,hehasneverturnedthesame

piercingeyeontheotherbook,theNew

Testament,andnevertakenChristasseriouslyas

hetakesman.Heisgrimly,ghastlyinterpretive

butnotredemptivelikehisanalyticage.28

And

lesttherebeanywhodoubttheveracityand

powerofsuchaNewTestamentwordtoreach

Ibsensworld,Forsythreassureshishearersthat

ChristsGospelhasthesameradical,unsparing,

moral

realism,

tearing

to

the

roots,

and

tearing

themupwithrelentlessmoralveracity.Ithasthe

noteofthorough.29

Ibsenspropheticexpos,hismoralandreligious

genius,30

hisabilitytounmaskthehypocrisy,

selfdeception,andshamwithwhich

contemporarysocietyclothe[s]itself,31

andto

identifyandasktherightquestions,isimperative,

eventhough,inForsythsview,noanswercomes.

ForsythcontendsthatIbsenhasenough

consciencetoknowthenatureofthetruehuman

burden;buthehadnotenoughtobearit,still

lesstorollituponanotherHehadthe

consciencetofeelthesinoftheworld,butnot

thepowerofremedyLikehisage,heknew

whataredemptionshouldbebetterthanhe

knewtheRedeemerthathasbeenhe

understoodthepsychologyofRedemptionmore

thanits

power,

the

way

it

should

take

more

than

thewayitdidHehadthemoralvisiontofeel

theneedof[theChristianMessiah],butnotthe

spiritualpowertorecognisethegiftofhim

throughthehullsofhisChurch.32

WhatIbsen

lacksisagospeladequatetomeetthecataclysm

hesocriticallysees.Hisproficiencyisthatheis

everawareoftherodentwithsharpeyesand

teeth,livinginfierceterrorbehindthegrubby

wallsoflife,butheisnevertaughtbyany

competentmindtohauntthespotwhere

absoluteethic

and

infinite

mystic

meet

in

Christ.33

Hegraspslifesfundamentalmoral

realities,butlifeisnotaseductivepuzzletobe

solvedbyhumanacumen,butatragicbattlefor

existence,forpower,foreternallife.34

AsGeorge

Hallnotes,Forsythdidnotbelievethattragic

dramaprovidedthesolution,onlythatit

containedtheologicallyrelevantinsightsintothe

humanconditionand,inmanytragedies,

intimatedaBeyondinwhichtheactionofthe

playcontinued.35

ThisisechoedbyFrankBrown

whoasserts

that

the

art

that

has

the

greatest

religioussignificanceisnotnecessarilytheartof

institutionalreligionbutrathertheartwhich

happenstodiscernwhatreligioninits

institutionalorpersonalformsneedsmostto

see.36

Forsythunderstandsthatpoetrycreates

anexperienceofmindandheartwhichcompares

inkind,thoughnotinmeasure,totheBeyond

itself.Insofarasitdoesthis,itissacramental.

Inourownday,NicholasWolterstorffhassought

toremind

us

that

one

of

the

purposes

of

poetry

(themostspiritualandleastsensuousofallthe

arts,37

asForsythdefinesit)isnottoimpose

illusiononreality,butrathertodotheopposite.

Poetryshazywords38

intimateaworld,indeed,

areality,beyondthelifeofthepoem,functioning

notunlikeadoorwaythroughwhichthehopeful

sojournerisinvitedtoenterthepathof

longing39

andexplorethelandoflifeasitreally

is,notsimplyasitappears.ArthurMiller

articulatesit:Whiletherearemysteriesinlife


5/15


whichnoamountofanalyzingwillreduceto

reason,itisperfectlyrealistictoadmitandeven

toproclaimthathiatusasatruth.40

The

significanceofthistruthfortheChristian

theologianshouldbeobvious:faithliesfarnearer

tothedramaticthantotheintellectualsphereof

life.Lifebeginsasaproblem,Forsythsays,but

whenitendswellitendsasafaith.41

Enter:Ibsenahomelonging

Itispossibletoarguethatwhatisgoingonin

Ibsensworkisarestlesslongingforhome.That

hesacrificedhomeforcareermayindeedhave

beenattherootofmuchofhisownsenseof

guilt,particularlyinlightofhiswifesand

childrensdeprivationofamuchdesiredstability

andreturntotheirnativecountry.Fortwenty

sevenyears,

they

moved

about,

living

in

temporaryquartersinRome,Dresdenand

Munich.In1891,theyearbeforepenningThe

MasterBuilder,hetookthelongdebatedstep

andreturnedhome,toChristiania.Butalonging

forhomeremained,somuchsothatsixyears

laterhepennedtoanoldfriend,theDanish

literarycriticGeorgeBrandes,Uphere,bythe

fjords,ismynativeland.Butbutbut!Where

amItofindmyhomeland?42

Andinthefollowing

year,athisseventiethbirthday,Ibsenmakesthe

followingspeech:

Buttheinwardrealhappinessthatisnotafind,not

agift.Thatcanbeacquiredonlyatapricewhichis

oftenfeltasveryoppressive.Forthisisthepoint:He

whohaswonforhimselfahomeoutthereinthe

manylandsinhisinnermostdepthshefeels

altogetherathomenowhere,notevenintheland

ofhisbirth.43

HereIbsengivesvoicetoauniversalhuman

longing,anintuitivesensethatweareathome

nowhereandbeyond,thatlifeitselfisbutatragic

journeytowardstheheartnookofthehidden.44

Ibsenseeksahomecominginthesphereof

geography,andNietzscheinhisownsolitude.45

ButtheChristianrevelation(andittakes

revelationtoseeit!)isthathomeiswherethe

Fatheris.ItistobeintheHolyFathersarms.

Forsythnotes:Attheheartofmanyouwillfind

divinesymptoms,butnotadivinesalvation.46

Thehumanperson,likeAbraham,isneverat

homewiththemselves,or,indeed,anywherein

thisworld.Everstrangersinaforeigncountry,

livingintents,wearecreatedtoliveinandfor

thecitywithfoundations,whosearchitectand

builderisGod47

andtodothisnowbyfaith.

WhatweseeinForsythisthatthereisananswer

toIbsens(andNietzsches)probingand

despairingquestions,hishomelonging,butthat

theanswerisprovidednotfromthesideofthe

humanpilgrim

but

from

the

side

of

the

One

for

whomallsongswillonedaybewritten.Forsyth

notes,

Sinsteadilymaimsthesenseofholinessandthe

powerofsacrificetoit.Andevenifmanbyany

sacrifice,orevenpenitence,couldmendthemoral

orderhehasbroken,itwouldberoyalforhimno

more.Itwouldbesupremeandcommandingfor

himnomore.Ifwecouldhealourownconscience,

itwouldnomorebeourking.Ifwecouldsatisfythe

moralorderwedisturbed,ourinsufferablestir

satisfactionwouldderangeitstraightway.We

shouldbe(asLuthersaid)theproudestjackasses

underheaven.Wemaysorrowandamend,butwe

cannotatoneandreconcile.Why,wecannotatone

toeachother,toourowninjuredorneglected

dead,forinstance,oursilentinaccessibledead.48

Enter:thematrixofgrace

Justwhereonemightbetemptedtoutilise

naturaltheologytobridgethegapbetweenthe

questionandtheanswer,betweensinand

redemption,ForsythintroducessomethingnoticeablyabsentfromIbsenscorpusthe

priorityofgrace.Forwhilenaturecannotofitself

culminateingrace,atleastitwasnotputthere

withoutregardtograce.GraceisNatures

destiny.49

Nature,ifnotthemother,isthe

matrixofGrace.50

Butthatgraceisbloodied,

despisedandrejected,crushedfortheiniquities

of,andladenwithpunishmentfor,thosewho

hidetheirfacesfromit.Graceisneveranabstract

thing.Norisitcheap.Graceisamangroaningon

across,

dying,

as

Gerd

confesses,

on

abitter

tree,51

notonlyforhisfriendsbutalsoforthose

whowouldwishhimandhisFatherdead.Grace

isapersonredeeminginholylove.GraceisGod

inhisholyactioninthefaceofsin.GraceisGod

takingseriouslythescandalousnatureofthe

offence,andhimselfgoingdownintothe

experienceofnothingnessanddread,intohell,

intodeath,intothefurnaceofhisownwrath,

intotheradicaldepthsofitswound,inorderto


6/15


save.52

Therecanbenohighergift.Moreover,

suchgracealonesatisfiesthehuman(anddivine)

conscience,whichrequiresnotmerelyan

explanationoftheCross,butitsrevelation.This

gracealone,thegraceoftheinitiatingFather,

carrieshumanityhomeandbringspeacetothe

humanspirit.Andsoagainandagain,from

whereverhestarts,Forsythmakesanundeviating

graceshaped

and

grace

inspired

beeline

for

the

oneplaceintheuniversewheretheconscience

ofGodandofhumanpersonshasbeensatisfied.

In1864,whileonaselfimposedexileinItaly,

IbsenbeganwritingBrand,hismostovertly

religiousandKierkegaardianplay.Theplay

concludeswithavoicesoundingabovethe

thundersaying,Godislove.53

Whileitis

certainlypossibletoreadthisendingasa

responsetothetorturerungoutofBrandsfinal

questions,Isuspect

that,

given

the

context,

it

morelikelybetrayssomethingofIbsens

inadequateviewofGod.Certainlytheplayasa

wholedoesthis.Although,asMaximussays,a

tenderheelalonemakesnomananAchilles,54

hereinmayverywelllieIbsensAchilles.Forsyth

remindsus,

Themoralworldistherealworld,theever

modernworld.Andthesupremeproblemofthe

moralworldissin.Itsoneneedistobeforgiven.And

nothingbutholinesscanforgive.Lovecannot.We

areboth

forgiven

and

redeemed

in

Jesus

Christ

and

inHimascrucifieduntotheworldfortheholinessof

Godandthesinofmen.55

Godsloveisimpotentifitisnotholy,andholyis

theonethingIbsencannotaffordhisGodtobe.

ThisisrevealedinthefinalsceneofPeerGynt.

AfterButtonmoulderschallenge,thewayward

Peerhasopportunitytoknowthegiftof

repentance,56

togrowup,toknowforgiveness,to

comehome.ClingingtoSolveigandhidinghis

facein

her

lap,

he

squalls

My

mother;

my

wife;

purestofwomen!Hidemethere,hidemeinyour

heart!57

Buthere,pietlike,inSolveigsarms,in

theoneplacehemightknowfreedomandcome

home,sherobshim(andheallowshimselftobe

robbed)ofhisonehopeofforgiveness,of

redemption,oflife,ofhomecoming.Andthisis

preciselybecausethereisnoconfessionof

holiness,andnorecognitionofguilt.58

Thereis

notevenremorse,evenwhilehewasinthefar

country.

GlossingoverthedepthofPeerstragedy,Solveig

offerscheap,althoughsincere,graceasshesoftly

sings,

Sleep,myboy,mydearestboy!

Iwillrockyoutosleepandguardyou.

Theboyhassatonhismotherslap.

Thetwohaveplayedthelivelongday.

Theboyhaslainonhismothersbreast

Thelivelongday.Godblessyoumysweet.

Theboyhaslainsoclosedtomyheart

Thelivelongday.Heiswearynow.

Sleep,myboy,mydearestboy!

Iwillrockyoutosleepandguardyou.59

Here,Solveigfunctionsasakindofnatural

theologyofwhichForsythsays:Wecannotbe

sureabouther.Sheisonlyaesthetic.Heridealis

harmony,notreconciliation.Shemayholdtoher

fitfulbreasthertiredchild,sootheherfretful

sons,kindleherbrilliantloverstocosmicorother

emotion,andlendherimagerytomagnifythe

passionsoftheheart;butfortheconscience,

strickenorstrong,shehasnoword.Therefore

shehasnoRevelation.60

Andbecauseshehasno

revelation,shecanneitheroffernorbring

reconciliation.Indeed,inhereyes,Peerhas

nothingtorepentof,orbeforgivenfor.Heis

homenow.Thatisallthatmatters.ThusSolveigsanctifiesPeerinhisguilt,leavinghimwretched,

andsowithButtonmoulderhavingopportunityto

againspeak,perhapsevenhavethefinalword,

andthatinspiteofSolveigsfinalhopethatPeer

hadindeedbecomeahomereturner.61

UltimatelyforForsyth,however,thehome

comingweneedisnotareconciliationeither

withourownselfrespectorwithourneighbour,

butwithGodandHisholylove.62

Itisnotthe

peaceof

calm

that

we

need,

but

rather

the

restorationofourconfidenceintheextraordinary

gospelofgrace.Ourreconciliationisconcerned

neitherwithlyingonJesusbreastnorwithjust

givinghimourhearts,butinpossessingChrists

fruitintheconfidenceofourfaith,the

destructionofourguilt,andtherestorationof

ourindissolubleholyfellowshipwiththeTriune

God.


7/15


UnlikeIbsen,Forsythmaintainsthatguilt,real

guilt,thekindofguiltthatisallevilsinone,63

is

arevelationofGodsholinessasseeninthe

Cross.Giventhis,itissurprisingthatForsyth

grantssomesemblanceofrevelationofguiltor

moralrealismtosocietyortopsychology.He

notesthatthegreatdramatistsoftheday,64

like

WagnerandIbsen,areabletopresentuswith

theproblem

of

guilt

due

at

least

partly

to

their

denialofanyHegelianoptimism.Inthistheyare

notonlycriticsbutalsopoetsandtheologians.65

Indeed,itisthelackofmoralrealismand

indeliblespiritualinstinctsintheChurchthat

drivesdramatistslikeIbsenevenmakesthem

tocreateapoeticsymbolismcapableofgiving

voicetotherealityofthehumanscene.66

They

arealsoabletopointustoatruththatsomekind

ofamnestyanddeliveranceisessentialif

humanityistoenjoyafuture,andeventhatthis

callsfor

some

sense

of

sacrifice,

perhaps

even

death.However,inthefinalanalysis,Forsyth

insists,thesegreatdramatistsofpessimismare

unabletorevealtousthetruenatureofourguilt

orgiveuswhatweneedmost,andatbottom

mostcrave67

notselfextenuationorevolution

beyondourselves,butourregeneration,our

reconciliation,ourhomecomingwhichisfound

notinsacrificialdeathalone,butonlyinthatof

anatoningkind.ThisonlycomesinOnewho

reallystandsontheearth(somethingIbsens

redeemernever

does),

who

moves

into

our

neighbourhood,andwhodiesastheHoly

securingholinessthroughanactthat

simultaneouslyhallowsGodsnameinallthe

earth.Thisisbecausethemoralsituationofthe

worldisthecentralissueinit;anditisasituation

sotragicthatthecentralrealityoftheworldmust

acttragicallyinsavingit.Godsactinredeeming

suchaworldmustbethevictoryinamoral

tragedywhichcompresseshumanhistory.Forits

Redeemercouldnotstandoutsideitandsaveby

fiat.68

AsForsythnotes,manyofIbsenssuccessorsand

imitatorslikeGalsworthyandShawarecapable

ofshowingupourinconsistencies.Indeed,any

moralamateurcandothat.69

Theirworksdonotleaveusaseventhegorycloseof

aShakespearetragedydoes,withthesenseof

somethingfarmoredeeplyinterfusedanddimly

roundingall.Wehavefromthemthesoundinour

earsofthefrayedsurfgrindingonthebrokenshore,

anddustedwiththedrivensand;butwehavenot

themurmurnorscentoftheinfinitesea,beating

upontheseraggedrocks,andmeetingtheirhideous

crueltywithsomethinghigherthanthesoft,the

shining,andthefairwhosecrueltycanbeworse

thantheirs.70

Forsythschallengetothesepoetsand

playwrightsistoarrestsomethingfinalthathas

takenplace

and

that

by

him

whose

purity

we

havesoiled,whoselovewehavedespised,whose

willwehavecrossed,andwhoseholinesswe

haveraped.71

So,ForsythinsiststhatChristsfirst

purposewasnotShakesperiantorevealmanto

man.Itishigherthanthat.ThereliefthatHe

givestheraceisnottheartistsreliefofself

expression,buttheSavioursreliefof

Redemption.Hedidnotreleasethepentupsoul,

butrebuiltitsruins.72

Itwas

neither

Galahad

nor

Arthur

that

drew

Christfromheaven.ItwasaLancelotrace.73And

inthefinalanalysis,neitherIbsennorhis

imitatorsreallygetbeyondthenotionofeach

manbeinghisownatoner,thenotionofakindof

atoningsuicide,inadeaththatsatisfiedhis

nemesisbutnotasholyjudgmentorRedemption

(Rosmersholm),andfarlessasReconciliation.74

InfairnesstoIbsen,hehimselfadmitsthislackof

resolutioninalettertoGeorgeBrandesin1875

whenhesays,Donturgeme,friend,tosolve

thesedark

equations;

Id

rather

ask;

my

jobs

not

explanations.75

Nevertheless,Forsythrefusesto

lethimoffthehookthateasily.Ibsenstragedyis

true,butnottragicenough,notrealenough.This

isbecauseIbsenlacksonewhocancreateinhim

therepentancewhichalonemustcreate

personalityoutofsuchchaoticmaterialashe

[finds].He[has]theconsciencetofeelthesinof

theworld,butnotthepowerofremedy.76Hisjob

maynotbeaboutexplanations,butitcouldbe.

ThatisForsythspoint.Nevertheless,forthesake

ofidentifying

and

giving

voice

to

the

right

questions,Ibsen,andthoseprophetslikehim,

mustberead,andreread.Weneedthem.

Enter:theChurchlearningfromapostles,

meetingwiththeworld

ReadingForsythraisesthequestionofwhether

weevangelicalsaretoooftenreluctant,

contemptuousorsimplylackinginconfidencein


8/15


thetruthofthegospeltoauthenticallyengage

withsecularliteratureandart,preferringinstead

the(deceptively)safeghettoofourselfcreated

subculture.77

InatimewhentheChurchis

feelingchallengedtoidentifypointsofcontact

betweenthegospelandtheculture(toitsown

subculturesaswellastotheworlds)toandin

whichitiscalledtodeclareitsfaith,Forsyth

remindsus

that

pessimists

like

Ibsen

and

NietzscheareagiftofGodtous,78

andthatwe

ignorethematourperil.Theyare,atcore,

theologians!Perhapstheyarenottheologiansof

theChurch,buttheyarecertainlytheologiansto

theChurch.

Theirbitterisatonictoourtime.Theyarethe

protestofaselfrespectingconscienceagainstan

idyllic,juvenile,sanguine,anddomestictyrannyof

Life.Itisthegreatdramatiststhatarethegreat

questioners,thegreatchallengers,thegreatand

serviceableaccusers

of

current,

easy,

and

fungous

sainthood.Itisnotthelearnedcriticsthatpresent

thegreatchallengewhichdrawsoutthelast

resourcesofaGospel.Theyaretoointellectualist. It

isthegreatmoralcriticslikeIbsen,Carlyle,andtheir

kind.Theylaybarenotourerrorsbutourshams.79

GiventhatthereisasenseinwhichChristianslive

withonefootonearthandonealreadyin

heaven,Iwonderifweareevencapableofdoing

thisdrawingout,andthatweneedtheIbsensto

doforuswhatwecannot.ItistruethatIbsen

preachesbut

ahalf

gospel

and,

as

we

shall

see,

halfgospelsultimatelyhavenofuture.However,

itisahalfweneedtohear,especiallysinceitis

thehalfthatisomittedsooftenintheChurchs

preaching.Toseetherevelationofthisfronthalf

ofthegospelseemstorequirebothfeetbeingin

theoneplace,onearth,andthatiswhereIbsen

stands,albeitheisunable(orunwilling)tolook

up.

ForsythstreatmentofIbsenservesasamodel

forhow

Christians

today

might

engage

with

the

prophetsofourowndayonParnassus,whether

theirworkbeinthefieldofmusic,journalism,

film,science,politics,literature,orsomewhere

else.Admittedly,thereisafinelinedistinction

betweencontextualisationandaccommodation.

Buttheanswerisnottoshoutlouder,norto

attackanothersworldviewbut,likePaulon

MarsHill(Acts17)andJesusatthewellin

Samaria(John4),tolearntolisten,toask

questions,toquestionwith,andtocommend

peoplewhoworshipanunknowngodandthe

onewhosefathersworshipedonthismountain.

Thisnecessaryandexcitingworkoflistening,

questioningandcommendingattemptsto

correlatethequestionsandanswersofthe

Scriptures(whichthemselvescomeoutof

particularcultures)withthequestionsand

answersoftheculture(s)withwhichwehopeto

engage.We

are

compelled

by

the

gospel

itself

to

engageinthisdialogueofexegesisintherich

confidencethattheHolySpiritisalreadyatwork

inallcultures.Indeed,iftheSpiritwerenotactive

outsidetheChurch(anditsculture)thenthere

wouldbenooneintheChurchinthefirstplace.

Moreover,ifhumanactivityandthought,atits

best,reflectsomethingofcorporatehumanitys

participationinthevicariousministryofa

crucifiedandrisenChristthroughtheSpiritwho

gathersup

all

our

questions

and

tragic

groans

and

offersthemtotheFatherthroughsanctifiedlips,

thenitisimperativethatwelistentoandlearn

fromtodaysprophetartiststhepoets,

musicians,sculptors,filmmakersand

philosopherswhoscratchwherepeopleitch

(andwheretheyshould!).Theseprophetartists

haveanadroitnessforarticulatingancient

theologicaltruthsinfreshways,andgive

articulatevoicetothequestionsthatgnawatus

andtoourlongingsfortranscendence.OneIbsen

scholarnotes,

truth

is

more

than

amere

logical

agreementofthoughtandfact;itisrootedmuch

deeper,sinceitoriginatesintheinterpenetration

oflifeandthought,andinvolvesthetotal

personality.80

Herereasonandempirical

engagementleaveuswanting,indeeddislocated.

Weneedthedramatistsandpoets(eventhose

wholietoomuch)81

tounveilforusmoral

realism,andtoshowuswhatdrivesustotheOne

whoaloneisthespringoflivingwaterwhoso

satisfiesourthirstthatwewillneverbethirsty

again.People

like

Woody

Allen,

George

Steiner,

Sting,DavidWilliamson,LeonardCohen,Bryce

Courtney,BrettWhiteley,DavidSuzuki,Thich

NhatHanh,aplethoraofSufipoets,andfilm

directorslikeIngmarBergman,MichaelApted,

DavidFincheralldothiswell.Inthistheyserveas

whatoldertheologianscalledancillaetheologiae,

handmaidensoftheknowledge(word)ofGod.

Manyevangelicalshavebeenguiltyoftheological

obscurantismandofarrogantlyignoringthe

insightsofwhatForsythmightcallour


9/15


schoolmasters.82

Wehavebeentooslowto

acceptnotonlythattheearthistheLordsand

thefullnessthereof,butalsothatweliveina

worldalreadyredeemed,andthatisbeingso.83

Is

ourGodbigenoughtoembracethewholeworld

anditstragicquestionswithit?

Evangelicaltheologians,philosophersand

universityChristian

fellowships

are

increasingly

engagedinhealthyandvigorousdebateonmany

fronts,particularlywiththescienceswherea

moremodernistframeworkisstilllikelytobein

vogue.Wehave,however,beensomewhat

slower,evenneglectfulandsuspicious,toenter

intogenuinedialoguewiththeartscreative

writing,visualmedia,linguistics,dance,

architecture,sculptureparticularlywherethe

bridgebetweenthetwoliessubmergedindenser

postmodernistfog.TrevorHartisrighttosuggest

thatthis

suspicion

of

weavers

of

fictions

and

conjurorsofillusionscanserveonlytodetract

fromthetruthratherthantoilluminateit.84

Indeed,Forsythnotesthatfaithwithout

imaginationisincomplete,andimagination

baselesswithoutfaith.Weneedboth.Neither

canstandfortheother,ordoitswork.85

Great

harmhasbeendonetotheChristianfaithby

neglectingpoeticimagination,whetherinsideor

outsidetheChristiancommunity.86

Thereare,

encouragingly,

many

examples

of

wheresuchpositiveengagementistakingplace,

wherelongheldsuspicionsaredissolving,where

dialogueismutuallyedifying,andwhereartis

valuedforartssake,forthecontributionit

makesasart,andnotsimplyforhowitcanbe

harnessedorevenbaptisedasalubricantfor

whatisconsideredtobeofrealsubstance.87

In

thepast,TolkienandRembrandtand,perhaps,

evenMozart,servedasprodigiousexamplesof

believerswhoselegsseemedlongenoughto

straddleboth

worlds

without

dishonouring

the

dignityofonefortheother.Indeed,istherenota

senseinwhichthroughdoingthistheir

preachmentsbroughtheavenandearth

together?Couldnotthebestsermonever

preachedonLuke15:1132bethat1668/69oil

oncanvashanginginTheHermitageinSt.

PetersburgRembrandtsTheReturnofthe

ProdigalSon?Andtoday,manyChristiansarealso

engagedinthiscourageousquestandtradition.

AlfonseBorysewicz,RobertCording,JudithRock,

MakotoFujimura,MarkJarman,LuciShaw,

MichaelSymmonsRobertsandScottCairnsserve

asinspiringmodels.

Iamnotsuggestingthatevangelicalsexchange

oneidol(suspicionofimaginativequestioning)

foranother(philosophicalpluralism).Iaminviting

ustoparticipateinanongoinghumbleand

discerningdiscourse

with

these

other

theologiansinordertoreceiveandshare

positiveinsightsaboutthegospelandreality.

Standinginthetraditionoftheapostlewho

workedsoferventlytointroducetheunknown

GodtotheEpicureans(todaysYuppies,though

withconsiderablymoreselfdiscipline)andthe

Stoics(todaysGreenies)ofhisday,wetooneed

tobeintouchwithourcultureifwearenotonly

goingtobuildeffectivebridgesforgospel

communicationbut,dareIsayit,learnfresh

truthsabout

God

and

his

ways

with

us.

Enter:halfgospels

Toresthere,though,wouldbetofailtotellthe

wholestory.Worse,merelylisteningtoculture

wouldbeplacingusindangerofsellingoutthe

gospelanditscreative,selforganising,andself

recuperativepower88

toaculturethatasksbuta

halfgospel.89

Itwouldbeasellouttoaculture

thatneeds

not

simply

improvement

or

completionbutjudgementandredemption,not

fulfilmentofitsperceivedneedsbutthe

forgivenessofitssins.Ibsentoowantsto

challengeculture.Butthelightmustcomefrom

thefire,notthefirefromthelight.90

Wemustdo

morethanspeaksocietysgospelbacktoitself

baptisedinChristianjargon.TheChurchought

notbeadomesticatedchaplaintothestatusquo.

ItisonlythelanguageoftheAgethatwemust

speak,notitsGospel.91

TheChurchmust,ofcourse,meettheworld.But

whenwedosowemustdomorethanmerely

greetitandposeaninvitation.Acrisishastobe

forced,acrisisofthewill,aconfrontationofwill

andWill,ofconscienceandConscience.(And

consciencehereisnotsimplytheconscienceof

theindividual;itincludessocietysconscienceas

well.)Anditisacrisisthatendsinboththeworld

andtheChurchbeingsubdued,reconciledand

redeemed.92

Morethananinvitation,thegospel


10/15


isacommandandanannouncement.Weare

temptedtoforget,Forsythsays,thatwehave

not,inthefirstplace,eithertoimpresstheworld

ortosaveit,butheartilyandmightilytoconfess

inwordanddeedaSaviourwhohasdoneboth

Thekindofreligionthatcarriesusthroughthe

worldwillsaymorethanalloureffortstocarryit

throughtheworld.93

Andagain,

HalfGospelshavenodignity,andnofuture.Likethe

famousmule,theyhaveneitherprideofancestry

norhopeofposterity.Wemustmakeitclearthat

Christianityfacestheworldwithterms,anddoesnot

simplysuffuseitwithaglow;thatitcrucifiesthe

world,anddoesnotmerelyconsecrateit;thatit

recreatesanddoesnotjustsootheorcheerit;thatit

islifefromthedead,andnotsimplybracingforthe

weakorcomfortforthesad.94

Indeed,wearemorethanstraysheepreclaimed.

Wearethosewhosedefiantiniquityhaslain

uponChrist

for

us

all.95

Only

the

Cross

and

its

redemptivepowerissufficienttobringabouta

newcreationandtoreconcileallthingsto

God.96

Sinfulmaterialityandculturemustbe

judgedandconverted,notmerelyenfleshed.

Anythinglessisthesanctificationofevilandthe

deathofGodinwhichNietzschesGodtrulyis

dead.97

Thisiswhere,inForsythsviewandmy

own,merelyincarnationaltheologyleavesus,

andGod,wanting.98

Enter:tobeanswered

Thereare,ofcourse,noshortageofquestions

thatariseforthecontemporarypersonoffaith

whoisseekingtocometogripswithwhat

Forsythwantstotellusaboutthetreasurewe

haveinIbsenandhisilk.Notleastarequestions

aboutthedramaticformitself.Howareweto

interpretthespacearoundthewords,the

silencesbetweenthelines?Whatdothesesayto

usabout

the

nature

of

revelation?99

Is

the

genre

ofdrama,forexample,oranyartformforthat

matter,abletoservethenecessaryrevelatory

purposethatForsythinsiststhatGodalonecan

serve?Whataboutpreaching(Theartistsgrace

isnotthepreachers100

),evenwhenGodhimself

entersthepulpit,ashedidintheFirstWorld

War?101

Whatdoweexpectfrompeoplelike

Ibsen?Certainlywedonotneedanotherperson

totritelytellusthatLifeishellbutJesusisthe

answer!Sowhatarethealternatives?Drama

pluspreaching?Dramaaspreaching?Preaching

asdrama?Also,Iwonder,givenGodsrevelation

tousofthetruenatureoftragedy,areChristian

artistsbeinghonestwhentheyseektoreproduce

tragedyartistically?Isitevenpossible?102

Exit:pursued

by

abear

[Enter]

Shepherd103

Attheendoftheday,artistslikeIbsenmatter,

notbecausetheypointupwards,norbecausethe

creationhasbeeninhabitedbyGod,butbecause

creationhasbeenpursuedbyhim(asabear

huntingitsprey),andredeemedbyhim,inhis

mostcreativeandtragicact.Therealincarnation

isnotinChristsbeingmadefleshforus,butin

Hisbeingmadesinforus!104

OnlyaCrosscan

makesenseofanIncarnation.Onlythatwhich,

aboveall,

hallows

Gods

name

in

the

creation,

enthroneshisholyloveanddestroysguiltin

grace105

canprovideanystablefootingfor

society,orforthearts,orforcommunitiesof

faith.

ForsythisconvincedthattheCrossiswhereall

earthshuesarenotmeretintsbutjewelsnot

merepurpurealgleams,butenduring,precious

foundationstones.106

Andheinvitesusto

considerIbsenandotherapostlestocultureas

suchstones.

Far

from

them

being

external

and

mechanicalproductsthatGodcoulddestroyand

remake,Godhassocreatedthatthevery

existenceandcertainfutureoftheseapostles,

theirwordandtheirworldisintractablyand

eternallyboundupwithhisownlifeandjoy.The

lifeoftheuniverse,Forsythstates,isthe

immanenceoftheTranscendent.107

Thecreation

isconsiderablymorethanmerelyGodsproperty.

Itishiseternaldelightandthecommunication

partnerofhisredemptivelove.Itisthisloving

divinewill

that

forms

the

basis

of

the

affirmation

ofcreationsquestions,materialityandcultures,

andjustifiestheChurchsmissionintheworld.To

remaintimidandunchallengedbehindthe

rampartsofourowncommunitiesmayoffera

(false)senseofsecurity,withconsiderablyless

riskofbruising,butitdeniesustheopportunity

ofhearingGodswordinunexpectedplaces,of

theChurchbeingreformed,renewedand

recalledbythatword,andofreforming,

renewingandrecallingourworld,itsculturesand


11/15


itsthoughttotheobedienceofChrist.108

Here,

Forsythsdaughter,JessieForsythAndrews,

faithfullyechoesherfathersthoughtswhenshe

offersusthischallenge:If,aswebelieve,itcost

moretoredeemtheworldthantocreateit,may

wenotinallhumilityfindsomethingakintothe

redemptivewhereverwithhighpurposeweset

ourselvestobringorderoutofconfusion

whetherit

be

in

abroken

life,

or

abewildered

country,oratornandstrickenworld.109

Thedivinesecretisneitherwiththephilosopher

norwiththepoetprophet.110

Andsowhereas

NietzscheandIbsencanonlyidentifythe

problem,ForsythpointsustoChrist.Wewould

certainlybefoolsnottolistentoandlearnfrom

Ibsenandhiskind.ButwhereasinIbsenweseea

longingforhome,onlyForsythsgospelofblood

soakedgracecanfinallycarryusthere,andthere

tous.ToIbsenandtoustoday,Forsythsays,The

practicalsolutionoflifebythesoulisoutsidelife.

Thedestinyofexperienceisbeyonditself.The

linesoflifesmoralmovementandofthoughts

nisusconvergeinapointbeyondlifeandhistory

ThekeyisintheBeyond;thoughnot

necessarilybeyonddeath,butbeyondtheworld

ofthe

obvious,

and

palpable,

and

common

sensible.(Yea,beyondtheinwarditreallyis.)111

ForsythleavesChristianswithamodelofhowwe

mightengageourworld,andheschoolsusin

howwemaydosowithcandorandgospel

courage.

JasonA.Goroncy

StAndrews,Scotland

1IfNietzschefailsinthisquest,then,asJohnCarrollpointsout,hewillhaveturnedintoDonQuixoteattheend,a

normalman,whoseonlywishistodie.JohnCarroll,TheWreckofWesternCulture:HumanismRevisited

(Melbourne:Scribe,2004),196;cf.PeterT.Forsyth,IntellectualismandFaith,HibbertJournal11(January1913):

327.ButNietzsche,ofcourse,believesthathehasfoundareplacementforthecrucifiedChrist:himself!Friedrich

Nietzsche,EcceHomo:HowOneBecomesWhatOneIs(trans.R.J.Hollingdale;Harmondsworth: Penguin,1979).

JrgenMoltmannremindsus:Isnoteveryunbelieverwhohasareasonforhisatheismandhisdecisionnotto

believeatheologiantoo?AtheistswhohavesomethingagainstGodandagainstfaithinGodusuallyknowverywell

whomandwhattheyarerejecting,andhavetheirreasons.NietzschesbookTheAntichristhasalottoteachus

abouttrueChristianity.JrgenMoltmann,GodlessTheology(Cited28June2006.Online:http://www.religion

online.org/showarticle.asp?title=2007).Seealso,MichelHarr,NietzscheandtheMetamorphosisoftheDivine,in

PostSecular

Philosophy:

Between

Philosophy

and

Theology

(ed.

P.

Blond;

London:

Routledge,

1998),

157

76.

2HermannJ.Weigand,TheModernIbsen:AReconsideration(NewYork:E.P.Dutton&Co.,1953),125.Itisamatter

ofdebatewhetherNietzscheshouldbereadasexpressingafundamentalindignationwithlife.Heprobablywould

haverejectedsuchaclaimhimself,preferringtoseehimselfasapredominantly positivefigure,sayingYestothe

world,evenashecontradictsit.3HenrikIbsen,TheVerse.OriginallywritteninGermanin1877.QuotedinKetilJensehaugen,HenrikIbsenasapoet,

(Cited1July2006.Online:http://www.newagebd.com/2006/jan/27/lit.html); SeeBrianJohnston,TheDangerous

SeductionsofthePast:IbsensCounterDiscoursetoModernity,inModernisminEuropeanDrama:Ibsen,

Strindberg,Pirandello,Beckett(ed.F.J.MarkerandC.Innes;Toronto:UniversityofTorontoPress,1998),15;Alan

ReynoldsThompson,IbsenasPsychoanatomist,EducationalTheatreJournal3,No.1.(March,1951):34.4JankoLavrin,IbsenandHisCreation:IIITheStrengthofhisWeakness,TheNewAge:AWeeklyReviewofPolitics,

Literature,andArt24,No.9(Thursday,2January,1919):140.5Ofcourse,Ibsenstragedyandcomedystoodverycloselytogether.SeeRobinYoung,IbsenandComedy,inThe

Cambridge

Companion

to

Ibsen

(ed.

J.

McFarlane;

Cambridge:

Cambridge

University

Press,

1994),

58

67;

Bjrn

Hemmer,IbsenandtheRealisticProblemDrama,inTheCambridgeCompaniontoIbsen(ed.J.McFarlane;

Cambridge:CambridgeUniversityPress,1994),6888.6Weigand,ModernIbsen,126.

7AlsoknownasAnEnemyofSociety,theplaywasfirstperformedinChristiania,13January1883.

8QuotedinNortham,DramaticandNonDramaticPoetry,29.MillerarguesthatEnemyofthePeopleisreallyabout

Ibsensbeliefthatthereissuchathingasatruthandthatitbearssomethinglikeholinesswithinit,regardlessofthe

costitsdiscoveryatanyonemomententails.Andthejoboftheeliteistoguardandexplainthatholinesswithout

compromiseorstint.ArthurMiller,IbsenandtheDramaofToday,inTheCambridgeCompaniontoIbsen(ed.J.

McFarlane;Cambridge:CambridgeUniversityPress,1994),229.IsuspectthatifIbsenlackedreverenceforthis

somethinglikeholinessthenForsythwouldnothavebeeninterestedinhimatall.9QuotedinJankoLavrin,IbsenandHisCreation:VIITheStrugglewiththeIdeals,TheNewAge:AWeeklyReview

ofPolitics,Literature,andArt24,No.20(Thursday20March,1919):328.


12/15


10

PeterT.Forsyth,TheChurch,theGospelandSociety(London:IndependentPress,1962),94.11

A.F.Simpson,P.T.Forsyth:TheProphetofJudgment,SJT4(1951):152.PastoralministryplacedForsythin

contactwithdamnedsoulsthroughwhichhecametoseethattherewasatragicelementoflife,namelyguilt,

whichtheliberalgospelhadnopositivewordfor.12

PeterT.Forsyth,PositivePreachingandModernMind:TheLymanBeecherLectureonPreaching,YaleUniversity,

1907(London:Hodder&Stoughton,1907),228.13

IamindebtedtoTrevorHartforassociatingthismetaphorwiththeatonement.14

Forsyth,

Preaching,

227

8.

15PeterT.Forsyth,IbsensTreatmentofGuilt,HibbertJournal14(October1915):106.Similarly,Forsythcouldhave

turnedtoDostoevskywhohe,surprisingly,doesnotmentioninanyofhisbooks.SeealsoPeterT.Forsyth,Henrik

Ibsen.ReviewofTheLifeofHenrikIbsen,byHenrikJaeger,trans.ClaraBell,Independent,literarysupplement(6

March1891):1.WhenitwasgiventotheyoungSwedishactorAugustLindbergtodirectGhostandplayOsvald,

Ibsenstipulatedthathedidnotwantanythingtodistractthepublicsimpressionthathisplaysportrayedasegment

ofreallife.ForIbsen,thismeantthatthereshouldbenootherplays,nororchestralmusic,performedeitherbefore

orafterhisplays,oreveninbetweenscenes,lesttheyserveasadistractionandcompromisethesensethatwhat

washappeningonstagewasaglimpseintothereal.ThisalsoexplainsIbsensfussinessaboutwhichactorsprocured

whichpartsandwhyheinsistedthatcertainactorsbegivenparticularroles,whetheritbeamajororaminorrole.16

SeePeterT.Forsyth,ThePessimismofMrThomasHardy,LondonQuarterlyReview118(October1912):193219;

Forsyth,Treatment,1056.17

RobertM.Brown,P.T.Forsyth,ProphetforToday(Philadelphia:WestminsterPress,1952),134.18

Forsyth,

Treatment,

112.

19Forsyth,Treatment,115;Nietzschewrites,InChristianityneithermoralitynorreligioncomeintocontactwith

realityatanypoint.FriedrichNietzsche,TwilightoftheIdolsandTheAntiChrist(trans.R.J.Hollingdale;

Harmondsworth: Penguin,1968),125;and,Christianitywasfromthebeginning,essentiallyandfundamentally,

lifesnauseaanddisgustwithlife,merelyconcealedbehind,maskedby,dressedupas,faithinanotheror

betterlife.FriedrichNietzsche,TheBirthofTragedy(trans.W.Kaufmann;NewYork:VintageBooks,1967),23;cf.

pp.156;JohnW.DeGruchy,Christianity,ArtandTransformation:TheologicalAestheticsintheStruggleforJustice

(Cambridge:CambridgeUniversityPress,2001),156.20

Forsyth,Society,100.21


Forsyth,Preaching,103.23

SeeKevinJ.Vanhoozer,TheDramaofDoctrine:ACanonicalLinguisticApproachtoChristianTheology(Louisville:

WestminsterJohnKnoxPress,2005),23963.24

Miller,Ibsen,231.25

Forsyth,

Intellectualism

and

Faith,

319;

cf.

Peter

T.

Forsyth,

The

Cruciality

of

the

Cross

(London:

Hodder

&

Stoughton,1910),119.26

Forsyth,Justification,210.27



Forsyth,Preaching,105.ForsythscriticismofIbsenalsoextendstohisoverindividualistictendencies,his

misdiagnosisoftherelationship betweenhumanguiltandGodsgraciousredemption,andhisfailuretorevealthe

holybecauseofhisanalyticratherthanpropheticanalysisofthehumancondition.SeeForsyth,Treatment,100

12,1178,121.30


GeorgeHall,TragedyintheTheologyofP.T.Forsyth,inJusticetheTrueandOnlyMercy:EssaysontheLifeand

TheologyofPeterTaylorForsyth(ed.T.Hart;Edinburgh:T&TClark,1995),81.32

Forsyth,Treatment,121.

33Forsyth,

Treatment,

122.

34PeterT.Forsyth,TheJustificationofGod:LecturesforWarTimeonaChristianTheodicy(London:Independent

Press,1957),209.35

Hall,Tragedy,95.36

FrankB.Brown,ReligiousAesthetics,ATheologicalStudyofMakingandMeaning(Princeton:PrincetonUniversity

Press,1989),asquotedinTheologicalAesthetics:AReader(ed.G.E.Thiessen;GrandRapids:Wm.B.Eerdmans,

2004),268.37

PeterT.Forsyth,ChristonParnassus:LecturesonArt,Ethic,andTheology(NewYork:HodderandStoughton,1911),

60;cf.pp.106,1089,196,200,2312,2345,2401,2501.


13/15


14/15


themoralproblemofthesage.PeterT.Forsyth,PrincipalForsythonChurchandUniversity:AStrikingAddress,

AberdeenFreePress(24September1906):11.ReprintedthreedayslaterinBritishCongregationalist(27

September,1906):2012.Inarecentbook,DavidHartarguesthatJohannSebastianBachisthegreatestof

Christiantheologians.SeeDavidB.Hart,TheBeautyoftheInfinite:TheAestheticsofChristianTruth(GrandRapids:

Wm.B.Eerdmans,2003),2824.66



Forsyth,

Treatment,

119;

cf.

p.

111.

69Forsyth,Treatment,106.

70Forsyth,Treatment,1067;cf.Forsyth,Society,102.OntherelationshipbetweenIbsenandShakespearesee

HalvdanKoht,Shakespeare andIbsen,inIbsen:ACollectionofCriticalEssays(ed.R.Fjelde;EnglewoodCliffs:

PrenticeHall,1965),4151.71

SeeForsyth,Jesus,3.72

Forsyth,RevelationandthePersonofChrist,1123.73

Forsyth,Society,102;cf.Forsyth,Jesus,91.74


HenrikIbsen,ARhymeLetter,inIbsenQuotations(Cited1July2006.Online:

http://www.ibsen.net/index.gan?id=11121081&subid=0); cf.VigdisYstad,SuicidesinIbsensplays(Cited1July

2006.Online:http://www.med.uio.no/ipsy/ssff/engelsk/menuculture/Ystad.htm#1.%20%22About). Thisisnottobe

confusedwithRhymeLetterwrittentoFruHeiberginDresden,inEasterweek1871.76

Forsyth,

Treatment,

121.

77IamremindedhereofGodsconcernforallthenationsandculturesoftheworld(Mk.13:10;Rev.7:9;21:24)and

thatGodscovenantpurposeforthecreationincludesallpeoples.Indeed,throughJesusChrist,allnations,as

cultures,willcometotheobedienceoffaith(cf.PaulshopeinRom.16:26,hence1Cor.9:1923).78



F.W.Kaufmann,IbsensConceptionofTruth,inIbsen:ACollectionofCriticalEssays(ed.R.Fjelde;Englewood

Cliffs:PrenticeHall,1965),19.81

Nietzsche,Zarathustra,149.82

ForsythoncereferredtothesecularuniversityasaschoolmastertobringustotheworldsChristandtoleaveus

withnootherrefugethanthecross.Forsyth,PrincipalForsythonChurchandUniversity,11.83

Ps.24:1;Jn.16:33.Thisdoesnotmeanthecessationoftheneedfordiscernment.1Cor.10:2331.84

TrevorA.Hart,ImaginingEvangelicalTheology,inEvangelicalFutures:AConversationonTheologicalMethod(ed.

J.G.Stackhouse,Jr.;GrandRapids/Leicester/Vancouver: BakerBooks/InterVarsityPress/RegentCollegePublishing,

2000),194.

See

also

pp.

197

8.

85Forsyth,Parnassus,232.

86SeeForsyth,Parnassus,2401.

87Forsythsaidofpoetry:Poetry,likealltrueart,musthavenodirectendoutsideitself,i.e.,outsidetheaimof

realisingtousthebeautifulbyinwardimages,andexcitingtheappropriateemotions.Itimpresses,itdoesnot

convertorproselytise.Ifithadanotheraim,thentherewouldbetwosupremeendsbeforeit,andoutoftheir

collisionwouldriseadiscordfataltoArt;orifbothendswerenotsupreme,Artwouldbecomeameansonly,and

notanendinitself.Itwouldbecomeameansofedifyingusinareligiousway.AndthatforArtwouldbea

degradation,asweseeinthecaseofamultitudeofreligiouspicturesandtunes.Ifthereligiouseffectisuppermost,

Artisdegraded,andReligion,intheend,isnotserved.Poetry,therefore,mustnotaimatadistinctlyanddirectly

religiouseffect.Ithasareligiouselement,andithasareligiouseffect.Buttheseareincidental. Forsyth,Parnassus,

251.88

PeterT.Forsyth,TheChurchandtheSacraments(London:IndependentPress,1947),45.Forsythwascriticalofthe

trendfor

theologians

to

surrender

the

distinctives

of

the

gospel

to

the

culture

in

an

effort

to

accommodate

the

latestthinking.Hewrote:[TheChurch]seemsattimesmoreconcernedtoadaptthegospelthantopreachits

fullness,tobringitdowntopeopleslevelthantobringthemuptoitItseemsrathertocommendthegospelto

thenaturalmanthantosetthenaturalmaninthesearchlightofthegospel.PeterT.Forsyth,LayReligion,

ConstructiveQuarterly3(December1915):779.89


PeterT.Forsyth,ThePrincipleofAuthorityinRelationtoCertainty,SanctityandSociety:AnEssayinthePhilosophy

ofExperimentalReligion(London:IndependentPress,1952),2767.91

PeterT.Forsyth,RevelationOldandNew:SermonsandAddresses(ed.JohnHuxtable;London:IndependentPress,

1962),45;cf.WalterShenk,WritetheVision:TheChurchRenewed(ValleyForge:TrinityPressInternational, 1995),

6,167,44;PeterJ.Leithart,AgainstChristianity(Moscow:CanonPress,2003).


15/15


92

SeeForsyth,Authority,1456,166,174;PeterT.Forsyth,Faith,FreedomandtheFuture(London:Hodder&

Stoughton,1912),8;Forsyth,Parnassus,vii,viii;Forsyth,Preaching,7684,89,133;Forsyth,Revelation,46;Forsyth,

Sacraments,75,116;PeterT.Forsyth,TheWorkofChrist(London:Hodder&Stoughton,1910),245.93

PeterT.Forsyth,TheSoulofChristandtheCrossofChrist,LondonQuarterlyReview116(October1911):193,194.94

Forsyth,Sacraments,18.95

Forsyth,Prayer,76.96

Col.1:20;cf.Forsyth,Sacraments,1967.97

Friedrich

Nietszche,

The

Gay

Science:

With

aPrelude

in

German

Rhymes

and

an

Appendix

of

Songs

(ed.

B.

Williams;

trans.J.Nauckhoff;Cambridge:CambridgeUniversityPress,2001),109,120;Nietzsche,Zarathustra,312,41,114.98

InForsythsday,incarnationaltheologianswerethose(largelyneoHegelians)whoembracedtheincarnationasthe

dominanttheologicalmotif,but(practically)rejectedtheatonement.Today,therearemanywhowouldidentify

themselvesasincarnational theologianswhodonotignoretheimportance,andevencentrality,oftheatonement.

Mycriticismisoftheformerkind,someofwhomstillexisttoday.99

SeeForsythsdiscussiononthisquestioninForsyth,Parnassus,2445,2478.100


ForsythconsideredWorldWarItobeGodssermontoacomplacentChurchthathadfailedtopreach,and

implicatethepreachingof,thecrossthatis,humanevilandGodsrighteousness. Hestatedthatthewarwas

causedbyaChristiannationscynicalnegationofaworldconscience.Jesus,85;cf.Justification,23,1002,12930;

War,11,43;PeterT.Forsyth,TheSoulofPrayer(London:IndependentPress,1951),26;Sacraments,12,334,37.102

MuchofwhatisacclaimedasChristianartbetraysanoverlyrealisedeschatologyandaninadequatetheologyof

Holy

Saturday,

and

so

of

the

entire

Triduum

Sacrum.

Herein

lies

a

challenge

to

Christian

artists

to

explore

what

insightstragedy(andcomedy)mightofferthatintimateaBeyondinwhichthemetadramamightcontinue.Ihope

toexplorethesequestionsinasubsequentpaper.103

ThislineistakenfromWilliamShakespeare,TheWintersTale(ed.F.Kermode;NewYork:Signet),54.Act3,Scene

3,Line57.104

Forsyth,Jesus,25;cf.Forsyth,Sacraments,83.105

Forsyth,Justification,107.Seealsop.128;PeterT.Forsyth,ImmanenceandIncarnation,inTheOldFaithandthe

NewTheology(ed.C.H.Vine.London:SampsonLowMarston,1907),48.106



2Cor.10:5.109

JessieF.Andrews,InaPlacebyItself,CongregationalQuarterly1(April,1923):161;cf.Forsyth,Justification,94.110

Forsyth,Justification,139.Iamnotheresuggestingthatweabandonphilosophical enquiry.NoramIsuggesting

thatweadoptSallieMcFaguesideathattodotheologypoeticallymeansthatwemustconceiveofScripturenotas

arevelation

of

historical

facts

and

theo

historical

truth,

but

as

mere

human

metaphor

describing

the

divine

human

relationship.SallieMcFague,MetaphoricalTheology:ModelsofGodinReligiousLanguage(London:SCMPress,

1983).111

Forsyth,Justification,212,213.

Documents

Bitter Tonic for our Time – Why the Church Needs the World: Peter Taylor Forsyth on Henrik Ibsen'. European Journal of Theology 15, no. 2 (2006): 105–18