Fables, again, are economies or accommodations, being truths and principles cast into that form in which they will be most vividly recognized; as in the well-known instance attributed to Menenius Agrippa. Again, mythical representations, at least in their better form, may be considered facts or narratives, untrue, but like the truth, intended to bring out the action of some principle, point of character, and the like. For instance, the tradition that St. Ignatius was the child whom our Lord took in His arms, may be unfounded; but it realizes to us his special relation to Christ and His Apostles, with a keenness peculiar to itself. The same remark may be made upon certain narratives of martyrdoms, or of the details of such narratives, or of certain alleged miracles, or heroic acts, or speeches, all which are the spontaneous produce of religious feeling under imperfect knowledge. If the alleged facts did not occur, they ought to have occurred (if I may so speak); they are such as might have occurred, and would have occurred, under circumstances; and they belong to the parties to whom they are attributed, potentially, if not actually; or the like of them did occur; or occurred to others similarly circumstanced, though not to those very persons. Many a theory or view of things, on which an institution is founded, or a party held together, is of the same kind. Many an argument, used by zealous and earnest men, has this economical character, being not the very ground on which they act, (for they continue in the same course, though it be refuted,) yet, in a certain sense, a representation of it, a proximate description of their feelings in the shape of argument, on which they can rest, to which they can recur when perplexed, and appeal when questioned.
John Henry Newman, "The Theory of Developments in Religious Doctrine," Oxford University Sermons.