The term “Myth” is very hard to define because so many people have investment in the term. It is used in anthropology, it is used in religious studies, it is used storytelling and literature. It is used by the scholar and the layman alike. But the meanings often differ. I teach in a seminary and I am very careful how I use the term myth. I like to use the term from an anthropological understanding. Many however prefer a theological or general public understanding of the term. So if I say that something is a myth, I have to make sure that people don’t think that I mean that it is a very old sacred story. I also have to make sure that I am not being interpreted as saying that “It is a false story.”
Lauri Honko’s definition of myth is well-received by many
Myth, a story of the gods, a religious account of the beginning of the world, the creation, fundamental events, the exemplary deeds of the gods as a result of which the world, nature, and culture were created together with all parts thereof and given their order, which still obtains. A myth expresses and confirms society’s religious values and norms, it provides a pattern of behavior to be imitated, testifies to the efficacy of ritual with its practical ends and establishes the sanctity of cult.
Honko, Lauri (1984). “The Problem of Defining Myth”. In Dundes, Alan (ed.). Sacred Narrative: Readings in the Theory of Myth. University of California Press. p. 49.
It can been seen as a useful definition for some forms of myths. Here too is a bit of a problem, to me at least. I colored the single definition in red and green. That is because the first part is the definition in terms of “what it is.” The second part is “what it does.” For me, then, I see this as two definitions… and two definitions limited to religion. When we add culture to the mix, the definitions must broaden.
A definition for myth must include its various usages. Many people use the term as:
- -Widely held belief without a strong basis in fact.
- -Things that are not true.
- -Really old story.
I like mine because it is grounded in culture, not in religion or in antiquity. The Spiderman origin story can act as a myth if it has a strong role in shaping or reinforcing key aspects of a culture.
Stephen Larsen (in “The Shaman’s Doorway: Opening Imagination to Power and Myth,” Chapter 1) talks for four general theories of where Myths come from— how they develop. Larsen also lists Campbells four functions of myths. I have modified the wording a wee bit and the order of things as well. I wanted the rows to line up.
|Where do Myths Come from?
||Campbell’s Functions for Myths
|Distortions of Real Events/Things (Euhemerism)
||Mystical Function (Instill awe and gratitude in the mysteries of life)
|Explaining the way things are (Etiological)
||Scientific Function (Explaining the way things are that makes sense at that time)
|Describing the world as it is wanted rather than the way it actually is (Wish Fulfillment)
||Personal Function (Serve as a guide for the individual in how to live in each stage of life)
|Echo of Social structure (Social Emanation)
||Sociological Function (Validate, support, and indoctrinate in the social and moral order)
The last row is the one that I tend to go by. It is sociological/cultural. However, myths are far too broad to assume that one function covers all myths. And it is likewise true that myths are too broad to assume that they all have one source.
The problem ultimately is that when a term has such a broad range of definitions, sources, and functions, the word can become useless.
One presumption in all of these definitions is that the myth is not true. This makes no real sense. If a culture has a myth… is it impossible that such a story is historically or factually accurate? A historical story can have a mythic function.
So what do we do as missionaries? I would suggest that a functional understanding is more useful. If we are attempting to express the Gospel message in a culture in a manner that is understandable and relevant in that culture, we are ill-advised simply to focus on propositions. We are better guided by utilizing stories. And if we are using stories we have two main strategies:
- We can use Biblical stories (stories that have a strong “mythic function” in Christianity. There are clear advantages to using stories from canon. But it has two risks. It can be misinterpreted/misunderstood in the new culture. It can be understood but seen as irrelevant to that culture.
- We can use stories within the culture that have a mythic function already. There are at least two risks here as well. First, we may not understand the story and its context well enough to use it effectively. Second, the story may not succeed in drawing people to God’s message but reinforce the original worldview of that culture.
The most well-known example of the second strategy in the Bible was Paul utilizing Greek legends and poetry to point people to the God of the Jews. There are other examples as well. And of course, the stories of the Old Testament were not disregarded as the church expanded beyond the Jewish culture. The stories of Jesus, likewise, were used to express the message far beyond its original setting.
Either strategy, however, points to the importance of knowing myths in the culture. For strategy #1, we may be using Biblical stories, but we need to understand their myths to know how our stories can be made understandable. For strategy #2, we need to know their stories to know how they can be used ministerially.
Either way, we need to know their stories to be used missiologically and ministerially. For missionaries, the functional understanding is more important than a source or process understanding of myths. So I believe one should embrace a functional understanding of myths. It should be centered on its role in culture rather than whether it is true or false.
My definition: Myth: A story that has power within a certain culture because it resonates with the culture’s deep-seated values. (in “Theo-Storying: Reflections on God, Narrative, and Culture.”)