Oct32023
Book excerpt

In a remarkable essay titled “The Imagination: Its Functions and Its Culture,” George MacDonald wrote: “The imagination of man is made in the image of the imagination of God. Everything of man must have been of God first; and it will help much towards our understanding of the imagination and its functions in man if we first succeed in regarding aright the imagination of God, in which the imagination of man lives and moves and has its being.” For MacDonald, the mind of God was an imaginative mind; Creation was not just spoken or thought into existence, it was imagined. Human imagination is the likeness of a divine attribute.

In her 1941 book, The Mind of the Maker, Dorothy L. Sayers expressed a similar conviction. The book is often summarized as a study of the nature of work and human creativity, but in her Preface, she declares that it addresses more fundamental matters. Her book “is a commentary, in the light of specialized knowledge, on a particular set of statements made in the Christian creeds and their claim to be statements of fact.”

The second chapter in the book is titled “The Image of God.” It opens with these paragraphs:

“In the beginning God created. He made this and He made that and He saw that it was good. And He created man in His own image; in the image of God created He him; male and female created He them.

“Thus far the author of Genesis. The expression ‘in His own image’ has occasioned a good deal of controversy. Only the most simple-minded people of any age or nation have supposed the image to be a physical one. The innumerable pictures which display the Creator as a hirsute old gentleman in flowing robes seated on a bank of cloud are recognized to be purely symbolic. The ‘image,’ whatever the author may have meant by it, is something shared by male and female alike; the aggressive masculinity of the pictorial Jehovah represents power, rationality or what you will: it has no relation to the text I have quoted. Christian doctrine and tradition, indeed, by language and picture, sets its face against all sexual symbolism for the divine fertility. Its Trinity is wholly masculine, as all language relating to Man as a species is masculine.

“The Jews, keenly alive to the perils of pictorial metaphor, forbade the representation of the Person of God in graven images. Nevertheless, human nature and the nature of human language defeated them. No legislation could prevent the making of verbal pictures: God walks in the garden, He stretches out His arm, His voice shakes the cedars, His eyelids try the children of men. To forbid the making of pictures about God would be to forbid thinking about God at all, for man is so made that he has no way to think except in pictures. But continually, throughout the history of the Jewish-Christian Church, the voice of warning has been raised against the power of the picture-makers: ‘God is a spirit,’ ‘without body, parts or passions;’ He is pure being, ‘I AM THAT I AM.’

“Man, very obviously, is not a being of this kind; his body, parts and passions are only too conspicuous in his make-up. How then can he be said to resemble God? Is it his immortal soul, his rationality, his self-consciousness, his free will, or what, that gives him a claim to this rather startling distinction? A case may be argued for all these elements in the complex nature of man. But had the author of Genesis anything particular in his mind when he wrote? It is observable that in the passage leading up to the statement about man, he has given no detailed information about God. Looking at man, he sees in him something essentially divine, but when we turn back to see what he says about the original upon which the ‘image’ of God was modeled, we find only the single assertion, ‘God created.’ The characteristic common to God and man is apparently that: the desire and the ability to make things.

“This, we may say, is a metaphor like other statements about God. So it is, but it is none the worse for that. All language about God must, as St. Thomas Aquinas pointed out, necessarily be analogical. We need not be surprised at this, still less suppose that because it is analogical it is therefore valueless or without any relation to the truth. The fact is, that all language about everything is analogical; we think in a series of metaphors. We can explain nothing in terms of itself, but only in terms of other things. Even mathematics can express itself in terms of itself only so long as it deals with an ideal system of pure numbers; the moment it begins to deal with numbers of things it is forced back into the language of analogy. In particular, when we speak about something of which we have no direct experience, we must think by analogy or refrain from thought. It may be perilous, as it must be inadequate, to interpret God by analogy with ourselves, but we are compelled to do so; we have no other means of interpreting anything. Skeptics frequently complain that man has made God in his own image; they should in reason go further (as many of them do) and acknowledge that man has made all existence in his own image. If the tendency to anthropomorphism is a good reason for refusing to think about God, it is an equally good reason for refusing to think about light, or oysters, or battleships. It may quite well be perilous, as it must be inadequate, to interpret the mind of our pet dog by analogy with ourselves; we can by no means enter directly into the nature of a dog; behind the appealing eyes and the wagging tail lies a mystery as inscrutable as the mystery of the Trinity. But that does not prevent us from ascribing to the dog feelings and ideas based on analogy with our own experience; and our behavior to the dog, controlled by this kind of experimental guesswork, produces practical results which are reasonably satisfactory. Similarly the physicist, struggling to interpret the alien structure of the atom, finds himself obliged to consider it sometimes as a ‘wave’ and sometimes as a ‘particle.’ He knows very well that both these terms are analogical — they are metaphors, ‘picture-thinking,’ and, as pictures, they are incompatible and mutually contradictory. But he need not on that account refrain from using them for what they are worth. If he were to wait till he could have immediate experience of the atom, he would have to wait until he was set free from the framework of the universe. In the meantime, so long as he remembers that language and observation are human functions, partaking at every point of the limitations of humanity, he can get along quite well with them and carry out fruitful researches. To complain that man measures God by his own experience is a waste of time; man measures everything by his own experience; he has no other yardstick.”

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