I finally finished David Hart’s high-density theological/philosophical tour de force and refutation of naturalism, The Experience of God: Being, Consciousness, Bliss. It’s an extraordinary exploration of the mystery of human consciousness and of the human quest for happiness, as well as an inquest into the problem of “existence,” i.e. why there is something rather than nothing
Today, I want to share an insight from the book that really helped me see Christian apologetics in a new light. In the last chapter (pp. 327-28), Hart offers a challenge to the serious atheist or agnostic who is willing to confront the evidence for God’s existence utilizing a methodology prescribed by theists: prayer.
In my experience, those who make the most theatrical display of demanding “proof” of God are also those least willing to undertake the specific kinds of mental and spiritual discipline that all the great religious traditions say are required to find God. If one is left unsatisfied by the logical arguments for belief in God, and instead insists upon some “experimental” or “empirical” demonstration, then one ought to be willing to attempt the sort of investigations necessary to achieve any sort of real certainty regarding a reality that is nothing less than the infinite coincidence of infinite being, consciousness and bliss. In short, one must pray: not fitfully, not merely in the manner of a suppliant seeking aid or of a penitent seeking absolution but also according to the disciplines of infused contemplation, real constancy of will and a patient openness to grace…no one is obliged to make such an effort; but, unless one does, any demands one might make for evidence of the reality of God can safely be dismissed as disingenuous, and any arguments against belief in God that one might have the temerity to make to others can be safely ignored.
That quote then reminded me of a post I had written a year and a half ago, which, for what it’s worth, I include below.
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I heard a lecture yesterday by an eastern Orthodox theologian which contained a treasure trove of fascinating insights into the “spiritual not religious” (SNR) craze in the West. Too many insights to capture in this brief post, but his main argument went something like this.
The love of spirituality, when it is set in opposition to organized religion, usually revolves around two focal points: (1) SNRs usually abstract a sanitized and idealized “spiritual core” out of the messiness and specificity of a particular religious tradition. Religion, which includes all of the elements of faith embedded in an organized human community, is always an admixture of pure and impure, ideal and real, mystical and managerial, charismatic and institutional. As such it’s always subject to critique and reform. Like the Gnostics of old, SNRs seek refuge from the hardships of organized social groups that contain wildly diverse practitioners at various stages of “buy in.” (2) SNRs often seek out the primarily individual, autonomous and self-legislating modes of fulfillment. They also often construct universes emptied of hard ethical truths, commanded by a divine Legislator, that demand from the religious practitioner an asectical life of obedience, repentance and personal/social reform.
At the end of his lecture, he shared some advice he said he gives to SNR “seekers” who come to him to investigate Orthodox Christianity. He said they are often attracted to Orthodoxy initially because it seems to them exotic and, they hope, is sufficiently “mystical” to offer ample room in their quest for personal fulfillment. He went on to say that he is always willing to talk. But after years of noticing that most of those he spoke with never experienced any change of heart, he decided to make a change. He said, “One day I was speaking to a Russian starets [a venerable old monk] about this, and he said to me: ‘You cannot get someone to think themselves into God. They need to learn prayer, then He will reveal Himself to them.’ So I changed my tactic that day.” He went on to say:
When they come to me inquiring, I say: For six months, try this. Pray to God every day, even if you don’t know who God is, or if he exists. Simply say every day, in the space of five minutes of quiet, ‘O God, guide me.’ Then just listen. Show up here at church every Sunday for the Divine Liturgy and just stand there. Pay attention without analyzing or criticizing. Just attend to what’s happening. Read from the New Testament for at least 15 minutes every day, beginning with the Gospels, and read very slowly; again, without analyzing or criticizing. If you are presently involved in sexual activities apart from marriage, stop for these six months. The same goes for alcohol abuse or drug use. Give some alms to the poor so it hurts some. After six months, we can explore your questions. But they will no longer be the same ones you have now.
He said in his experience over 50+ years of priesthood he has never once seen the successful completion of this experiment fail to effect a radical change.
However, he said the majority of those whom he confronts with this challenge “walk away sad” as they are unwilling to invest the effort. “Like Herod, they want to be titillated by a quick fix, not converted.”
“I dare you,” he once said to a young woman, “give Christ a try.” “She did, and,” he said, “she met Him.”