A Lenten exhortation: “the pure heart”

February 23, 2007

“[T]his commandment [‘Thou shalt have no other gods before me.’] is a hard discipline: it destroys, it breaks in order to bind; like a cautery, it wounds in order to heal; and now, in order to heal the damage it has in part inflicted, it must be applied again. In practical terms, I suspect that this means that Christians must make an ever more concerted effort to recall and recover the wisdom and centrality of the ascetic tradition. It takes formidable faith and devotion to resist the evils of one’s age, and it is to the history of Christian asceticism — especially, perhaps, the apophthegms of the Desert Fathers — that all Christians, whether married or not, should turn for guidance. To have no god but the God of Christ, after all, means today that we must endure the lenten privations of what is most certainly a dark age, and strive to resist the bland solace, inane charms, brute viciousness, and dazed passivity of post-Christian culture — all of which are so tempting precisely because they enjoin us to believe in and adore ourselves.

It means also to remain aloof from many of the moral languages of our time, which are — even at their most sentimental, tender, and tolerant — usually as decadent and egoistic as the currently most fashionable vices. It means, in short, self-abnegation, contrarianism, a willingness not only to welcome but to condemn, and a refusal of secularization as fierce as the refusal of our Christian ancestors to burn incense to the genius of the emperor. This is not an especially grim prescription, I should add: Christian asceticism is not, after all, a cruel disfigurement of the will, contaminated by the world-weariness or malice towards creation that one can justly ascribe to many other varieties of religious detachment. It is, rather, the cultivation of the pure heart and pure eye, which allows one to receive the world, and rejoice in it, not as a possession of the will or an occasion for the exercise of power, but as the good gift of God. It is, so to speak, a kind of “Marian” waiting upon the Word of God and its fruitfulness. This is why it has the power to heal us of our modern derangements: because, paradoxical as it may seem to modern temperaments, Christian asceticism is the practice of love, what Maximus the Confessor calls learning to see the logos of each thing within the Logos of God, and it eventuates most properly in the grateful reverence of a Bonaventure or the lyrical ecstasy of a Thomas Traherne.”

– David Bentley Hart, “Christ and Nothing”

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