The Beauty of the Time-worn Eternal Gospel

Re-post from 2013, with the addition of a 1 minute video a friend sent that relates to this post. But first, let me share with you a recording of my wife singing during yesterday’s Annunciation feast at our daughter’s all-school Mass. She is mortified when I do this, but that’s too bad. You see, I teach about God, but she sings to Him. She has the greater calling. Click here if you want to listen, and here are the words of the text:

Here am I, O God,
I come to do Your will
Here am I,
I come to do Your will

I’ve waited for you and you heard me, O God.
You have put a new song in my mouth.
A hymn of praise to the God of my salvation.

You opened my ear to your word, O God.
You take no delight in empty sacrifice.
To do your will, is my life and my delight, O God.

I sing of your justice, I sing of your peace.
I sing of your faithfulness and love.
I chant your praise in the midst of all your people.


I have spent the last 3 years trying to complete David Bentley Hart’s book, Atheist Delusions. What great pleasure I take in reading his celebration of the English language that requires me to have my dictionary always at hand! I wish the book had no final chapter.

In any event, there was one quote (pp. 215-16) on the contribution of Christianity to ethical thought that I felt compelled to share here in its entirety. Brace and pace yourself for its density, but let me beg you to believe me when I say it’s worth the effort…

…In short, the rise of Christianity produced consequences so immense that it can almost be said to have begun the world anew: to have “invented” the human, to have bequeathed us our most basic concept of nature, to have determined our vision of the cosmos and our place in it, and to have shaped all of us (to one degree or another) in the deepest reaches of consciousness.

All of the glories and failures of the civilizations that were born of this revolution, however, everything for which Christendom as a historical, material reality might be praised or blamed, fades in significance before the still more singular moral triumph of Christian tradition. The ultimate power and meaning of the Christian movement within the ancient world cannot be measured simply by the richness of later Christian culture’s art or architecture, the relative humanity or inhumanity of its societies and laws, the creativity of its economic or scientific institutions, or the perdurability of its religious institutions through the ages. “Christendom” was only the outward, sometimes majestic, but always defective form of the interaction between the gospel and the intractable stuff of human habit.

The more vital and essential victory of Christianity lay in the strange, impractical, altogether unworldly tenderness of the moral intuitions it succeeded in sowing in human consciences. If we find ourselves occasionally shocked by how casually ancient men and women destroyed or ignored lives we would think ineffably precious, we would do well to reflect that theirs was-in purely pragmatic terms-a more “natural” disposition toward reality. It required an extraordinary moment of awakening in a few privileged souls, and then centuries of the relentless and total immersion of culture in the Christian story, to make even the best of us conscious of (or at least able to believe in) the moral claim of all other persons upon us, the splendor and irreducible dignity of the divine humanity within them, that depth within each of them that potentially touches upon the eternal.

In the light of Christianity’s absolute law of charity, we came to see what formerly we could not: the autistic or Down syndrome or otherwise disabled child, for instance, for whom the world can remain a perpetual perplexity, which can too often cause pain but perhaps only vaguely and fleetingly charm or delight; the derelict or wretched or broken man or woman who has wasted his or her life away; the homeless, the utterly impoverished, the diseased, the mentally ill, the physically disabled; exiles, refugees, fugitives; even criminals and reprobates. To reject, turn away from, or kill any or all of them would be, in a very real sense, the most purely practical of impulses.

To be able, however, to see in them not only something of worth but indeed something potentially godlike, to be cherished and adored, is the rarest and most ennoblingly unrealistic capacity ever bred within human souls. To look on the child whom our ancient ancestors would have seen as somehow unwholesome or as a worthless burden, and would have abandoned to fate, and to see in him or her instead a person worthy of all affection — resplendent with divine glory, ominous with an absolute demand upon our consciences, evoking our love and our reverence — is to be set free from mere elemental existence, and from those natural limitations that pre-Christian persons took to be the very definition of reality.

And only someone profoundly ignorant of history and of native human inclinations could doubt that it is only as a consequence of the revolutionary force of Christianity within our history, within the very heart of our shared nature, that any of us can experience this freedom. We deceive ourselves also, however, if we doubt how very fragile this vision of things truly is: how elusive this truth that only charity can know, how easily forgotten this mystery that only charity can penetrate.

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.

All of which, as I take leave of this phase of my argument, raises certain questions for me. A civilization, it seems obvious, is only as great or as wonderful as the spiritual ideals that animate it; and Christian ideals have shown themselves to be almost boundless in cultural fertility and dynamism. And yet, as the history of modernity shows, the creativity of these ideals can, in certain times and places, be exhausted, or at least subdued, if social and material circumstances cease to be propitious for them. I cannot help but wonder, then, what remains behind when Christianity’s power over culture recedes?

Watch here:

7 comments on “The Beauty of the Time-worn Eternal Gospel

  1. Jennifer says:

    Patti has a beautiful voice! What a gorgeous gift! Thank you for sharing it.

    What an interesting perspective that Hart presents: that Christian culture and ethic is not “natural” or an inevitable development in human history. As we are studying the life of JPII, my middle-school age students keep asking with disbelief, how could the Nazis do this? Why would the Soviets do that? How can people be so callous? Were they all collectively insane? This, what Hart discusses, is the key, isn’t it. We should be mind-boggled that people aren’t callous, do treat minorities, the frail, the ill with dignity and compassion.

    My daughter’s former classmate had Down Syndrome. I knew that her parents had immigrated to Canada from a post-Soviet country relatively recently. I learned from the mother that both she and her husband had been highly specialized medical doctors in their homeland (here they were unable to practice but now work as technicians in their fields), but that they immediately applied to immigrate to Canada upon learning of their daughter’s diagnosis pre-natally because in their country they knew that their daughter would not be welcomed or accepted in society. She told me that were she not to abort she would be under intense pressure to institutionalize her daughter and that her daughter, were she not locked away, would be excluded from school and surely become the target of bullying and harassment.
    It seems so backwards, but no, I guess it isn’t. Just practical. (Shudder). I talked to one of my best friends, who is Russian, about this. She confirmed with disdain for her homeland: “Of course. You’re not perfect? You can’t work?” She brushed her hands together and gestured throwing trash over her shoulder. She was a teenager when the Soviet era ended and later trained as a psychologist. She was secretly taken the to the Ukraine when she was 12 or 13 to be baptised and she and her parents had to keep their faith completely undercover from the youngest children in the family lest they slip and say something that would get them in trouble. Imagine! She tells me over and over again, “you (Canadians) don’t get it!”

    I am not sure if you are aware of “Reece’s Rainbow”. It is an organization that tries to co-ordinate the adoption of children who have Down Syndrome or other disabilities from institutions in other countries – many of which are formerly Soviet – by North Americans. (I don’t want to too quickly knock institutions, as in many countries, including our own, these were of course at one time the only safe havens for people with disabilities or mental illnesses, this was an act of charity compared to the alternatives.) The closing of institutions for people with developmental disabilities is relatively recent here in Canada and thought it is a victory in many ways, however this recession of Christianity from culture that Hart warns of is certainly evident in that in North America and England, the number of children with Down Syndrome who are aborted is up around 90% or more. My little boy was thought to have Down Syndrome pre-natally but I refused amniocentesis, so we didn’t know for sure (he actually does not have DS) but the pressure I felt to do further testing for the sake of aborting – let me be clear, the intention of my doctor was NOT for the good of my baby, but it was clearly in his words”to abort and try again” was shocking to me! These kids are just the canaries in the coal mine. My country’s dizzying changes to laws regarding euthanasia and now trying to compel doctors to act against their consciences… we need to proclaim our God! We need to pray for our countries and our neighbours and our cities and our politicians and our teachers and our children and ourselves.

    What remains behind?

    Kyrie Eleison

    • Thank you for this, Jennifer, as ever. Powerful witnesses to David Hart’s argument, and a reminder that the vestiges of a Judeo-Christian ethos, which continue to be deconstructed, still remain in force in some remarkably striking ways.

  2. n.o.s. says:

    Dearest Dr. Kneel , truly a time to acquiesce to to St. Paul’s love of our LORD . Oh how Our family shares with them their hope. Young Colton Shaw, 14 years of age, from valdosta ga. was struck in the head during a baseball game.he was taken to T.M.H. PICU. unit. During my short time on your —what ever you techno geeks call its—. Your writers have shown a great deal of said hope. Please ask them to intercede in prayer to not only our blessed mother but to their beloved saints as well, that colltons family is rewarded for their faith their hope and their love of our LORD AND SAVIOUR JESUS CHRIST for the physical healing of young Colton. Thank you thomas for this venue for the flowing of GODS graces thru his pitiful undeserving creatures. P.B.W.Y. all n.o.s.I.C.

  3. Ona says:

    “I chant your praise in the midst of all your people.” Singing is the bestest thing ever. Thanks for sharing the lovely recording!

  4. WoopieCushion2 says:

    Deep stuff. Floaties available?
    Re the video…he asks what will happen if these religious institutions disappear? What will replace them (ie. to instill the values of the law, create the ethos, etc.)? I reply in sarcasm: Starbucks.
    Señor, ten piadad.

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