To my mind, there are few intellectual delights sweeter than reading the well-tuned prose of David Bentley Hart. I’m aware that this statement may occasion a few chortles and raised eyebrows—I think of the pastor friend who said Hart’s Beauty of the Infinite was the most difficult thing he’s ever tried to read and consequently gave it away— but over time, Hart’s writings have become to me like the sipping of a fine port after so many cans of Dr. Pepper or Mahler’s Resurrection symphony after so many Beyoncé songs, if you prefer. Hart’s new book of previously published essays is more digestible than Beauty of the Infinite, —more hours d’oeuvre style than full dress, if only because if you’re not enjoying the taste of one essay you can grab another—but it’s certainly contains the caloric content and the substance of a rich and full meal.
Hart’s book is a theological and philosophical treasure and is a rich testament to his unerring learnedness, eloquence and profound intellectual range, as John Milbank attests on the back blurb. Perhaps I may serve you better, dear reader —oh you, likely tortured soul, this far deep into philosophy and theology!— if instead of trying to tidily summarize these essays, (you really must just spend time with them), I am able to position you to better understand Hart when you do decide to finally try and read him.
There is no doubt that it is much easier to digest a three minute Beyoncé song than a 45 minute Mahler symphony and so you must know that reading Hart takes work and time. He is an acquired taste and if you’re anything like me, you will have several different stages in your journey with David Bentley Hart, resembling, somewhat strangely, the Kübler-Ross model of the five stages of grief.
- The first was the bewilderment stage– In this stage I was determined to understand what the man was saying even if it meant coming at the cost of spending more time looking up the words he was using than actually reading him. My first encounter was reading Atheist Delusions as a college undergrad and at many times I really had very little idea of what, exactly, Hart was saying but I knew that it looked very impressive and that I very well would like to swordfight with atheists this way some day and look as smart and accomplished doing it. But what exactly did it mean to be rather petulant or have a note of asperity? Dictionary… This stage often continues into the present.
- The Cheerleading or the Righteous Anger phase– This phase found me running up to the New Atheist bullies, or anyone that would disagree with him, behind his coattails—Hart, the brave older brother— casting stones and then running away. “Take that you bad guys that don’t believe in Jesus! I’ve got a very smart and clever brother that will take you to task.” In this phase, I enjoyed the ammunition that Hart gave me and felt that if he could be so disparaging to any and all that disagreed that it was not only appropriate to belittle opponents so and take great pleasure in laughing at their intellectual inferiority. As a young apologist wannabe sentences like “Dennet’s book is utterly inconsequential—in fact, it is something of an embarrassment…“ and “Dawkins [the] tireless tractarian [with an] embarrassing incapacity for philosophical reasoning” were like bullets in the chamber of my rhetorical gun. This stage lasted for about three years or until around the second year of graduate school when I realized that this roughshod apologetic approach might be winning some battles but losing the war.
- The Turn (Kehre)– In this stage I found myself distancing myself from Hart and his spewing prose and wondered why Hart seemed so angry all the time. Why all the vitriol? Doesn’t Paul say that if he speaks without love he is but a clanging cymbal? Was it really necessary to disparage those who thought differently than he did so hostilely? Doesn’t he like anybody? I found myself being frustrated with his disparagement of anyone and everyone that didn’t agree with him.
- Engagement– This stage began in earnest again with the release of Hart’s book The Experience of God in 2014. I was at the tail end of an M.A. in philosophy and I found that Hart’s book nicely captured many of the philosophical arguments I had been studying, tidying them up in their relationship to my faith and why, exactly, these ideas mattered—something that is easily lost in the midst of studies. I relied heavily on his exposition of the anologia entis why the prennial philosophical question of “Why is there something rather than nothing” was misunderstood, ignored, and unanswerable by modern atheists— in my case, Feuerbach.
- Acceptance– In the end (which I consider to just have arrived at with the reading of these essays), I got over Hart’s cantankerousness because he is just too helpful and brilliant to write off as simply a demagogue. It seems that even Hart’s heart has begun to softent: he writes in the preface to this new volume that “I have also decided not to attempt to soften some of the more immoderate or provocative remarks in these essays, despite my resolve to strike a more emollient tone whenever I can…” Whether this change of tone is strictly for personal advancement or arises from the injunctions of the gospel that Hart proclaims, I could not say, but I was assuaged (not that I really needed a reason to be) and am curious how Hart’s invective will change in his future work.
Maybe your relationship hasn’t been nearly as tumultuous as mine has. Who knows? Maybe you have not the slightest idea what I am talking about and yet have read this far! Regardless, this collection of essays is a treasure and it will be a volume continually close to hand, both for its example of the power of rhetoric and for its rich expositions of the most basic and fundamental tenants of Christianity read in the light of the best of the tradition. Who can resist sentences like: It imbues the works of Augustine’s senescence with an inexpungible tincture of tragic moral idiocy, one that he bequeathed to broad streams of Catholic and Protestant tradition” (139) and “Ultimately, Heidegger succeeds only at returning to an oblivion of being as profound as his own… (24)?
Did I mention that Hart makes for a rather polarizing figure?
If there is one interweaving thread throughout Hart’s work (and these essays) it is the continual reference to the “conceptual revolution” of Christianity’s understanding of Being. That is, because of its doctrine of creation, Christianity forced a reconceptualization of the entire history of metaphysics. As Hart says,
Herein lies the great ‘discovery’ of the Christian metaphysical tradition: the true nature of transcendence, transcendence understood not as mere dialectical supremacy, and not as ontic absence, but as the truly transcendent and therefore utterly immediate act of God, in his own infinity, giving being to beings (109).
In other words, God is not some type of super creature among creatures (or man writ large as Feuerbach would have it) but existence itself. “Without him nothing was made that was made.” Hart uses this Thomistic doctrine between ens and esse to ground his critique of Heidegger in the first essay “The Offering of Names” and to summarize the uniqueness of Christian thought in “The Destiny of Christian Metaphysics” and it also features prominently in the title essay “The Hidden and the Manifest.” There are two important treatments of the much-maligned doctrine of God’s impassibility as well as two essays on Gregory of Nyssa an extended treatment of Milton and discussions about infinity.
If you’re just beginning with Hart or a fairly recent comer to metaphysics then I would suggest you start with Experience of God and then pick up this book of essays. (If you’re really just a pugilistic looking to excoriate your opponents, The Atheist Delusions is the book for you, though chapter 15 in that book I consider maybe the high point of any book I’ve read in the last five years. And it’s probably thanks to Hart that I even know what a pugilist is….) You’ll be glad you did.