Some skeptical scholars in literature or linguistics may object here and say: “wait a minute…real-life history and human-generated fictional literature are filled with countless stories that have people leaving worldly conventional normalcy behind to go off to fight for years in foreign wars, or to go on adventures of discovery around the world, and all other imaginable varieties of missions and escapades large and small…motivated by duty, peer pressure, the high moral value of doing the right thing, or the bald self-interest of pursuing gold and glory.
All of these stories…literary fiction and real-life non-fiction…contain the concept that one course of action will necessitate the displacement of another course of action. Obviously, no one can be in two places at once…and this is a commonplace, taken-for-granted reality in the development of real-life and fictional stories.
The skeptical scholar in the fields of the history of literature and linguistics…covering the span of human storytelling…might correctly observe that the displacement of what we might ordinarily want in life…what I call in this book worldly conventional normalcy and thinking…often occurs in real-life as a result of exterior forces outside our control…such as invading armies, economic recessions, technological progress and change, disease epidemics, or natural disasters, for example…or in literary fiction as an inventive, artistic plot-twist of unexpected suspense or humor…that is integral to telling an interesting story.
The problem with this line of reasoning is that it does not reach far enough outward to encompass a reasonable explanation for the novelty of biblical narrative stories of faith…that have the singular uniqueness of God being the intelligent artistic source of the displacement of our worldly conventional normalcy and thinking.
God-composed journeys of faith involve a divinely creative artist in residence…in lieu of…in place of the naturalistic, universally normal response in the reactive mode to what would appear to be random outside occurrences and changing fortunes…combined with our autonomous free-will capacity to make choices and decisions.
The word that best describes the secular genres of literature compared to the biblical narrative stories of faith…is discontinuous.
The unique concept in the biblical narrative stories of faith…that God displaces our ways with His higher ways and thoughts (Isa. 55:8-9) as demonstrated through the life-stories of Enoch, Noah, and Abraham all the way through to Paul, Silas, and Timothy…is a supernatural ingredient that will not mix with the pride-filled hubris of self-autonomous self-sovereignty that is the hallmark of humanism.
Going our own way versus going God’s way is discontinuous…having as large a gap in thinking and in action as is imaginable.
This is why in university Religious Studies programs…the biblical faith of Hebrews 11:1 is never discussed…because it is discontinuous with worldly conventional normalcy and thinking…and therefore outside the critical analysis and purview of man-made and invented religion…the only possible realm of inquiry acceptable to humanism.
The fact that the biblical narrative stories of faith…that have the common theme of God displacing our ways with His higher ways…must be studied apart from other religions and outside of the accepted tenets of worldly conventional normalcy and thinking…should again be a red-flag jolt in the contemporary Christian apologetics debate…as to where and how this contrasting dichotomy would and could originate from.