Hart on the church’s challenge
November 6, 2007
I have recently been reading a bit of David Bentley Hart’s work. It is fascinating, funny, and brilliant. Here’s a snapshot from his essay, “Christ and Nothing”:
How, though, to make war on nothingness, on the abyss itself, denuded of its mythic allure? It seems to me much easier to convince a man that he is in thrall to demons and offer him manumission than to convince him that he is a slave to himself and prisoner to his own will. Here is a god more elusive, protean, and indomitable than either Apollo or Dionysus; and whether he manifests himself in some demonic titanism of the will, like the mass delirium of the Third Reich, or simply in the mesmeric banality of consumer culture, his throne has been set in the very hearts of those he enslaves. And it is this god, I think, against whom the First Commandment calls us now to struggle…
Modern persons will never find rest for their restless hearts without Christ, for modern culture is nothing but the wasteland from which the gods have departed, and so this restlessness has become its own deity; and, deprived of the shelter of the sacred and the consoling myths of sacrifice, the modern person must wander or drift, vainly attempting one or another accommodation with death, never escaping anxiety or ennui, and driven as a result to a ceaseless labor of distraction, or acquisition, or willful idiocy. And, where it works its sublimest magic, our culture of empty spectacle can so stupefy the intellect as to blind it to its own disquiet, and induce a spiritual torpor more deplorable than mere despair.
If you’d like to read some of Hart’s work, D. W. Congdon has posted links to all his essays in First Things here.
—Hence the liberties that permit one to purchase lavender bed clothes, to gaze fervently at pornography, to become a Unitarian, to market popular celebrations of brutal violence, or to destroy one’s unborn child are all equally intrinsically “good” because all are expressions of an inalienable freedom of choice.—
The first such liberty happens to be more significant than might first appear: consider the sumptuary legislation which often existed in pre-modern countries (and which was temporarily revived in clerical contexts in England under 37 & 38 Vict. c.85
Michael, as always your knowledge of historical particularities is far beyond my own. Thanks for a good example. I think Hart makes a quite remarkable point here: that these freedoms are not just freedoms, but are in our culture essentially “good”. Again, it’s a good article.