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, by David Bentley Hart
Free Ebook , by David Bentley Hart
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Product details
File Size: 722 KB
Print Length: 268 pages
Publisher: Yale University Press; 1 edition (April 21, 2009)
Publication Date: June 7, 2013
Sold by: Amazon Digital Services LLC
Language: English
ISBN-10: 0300155646
ISBN-13: 978-0300155648
ASIN: B00D99NS4O
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Amazon Best Sellers Rank:
#207,545 Paid in Kindle Store (See Top 100 Paid in Kindle Store)
Hart doesn't spend a lot of time addressing the arguments advanced by today's professional atheists. What he does have to say about them -- Hitchens, Harris, Dawkins, and Dennett -- is no more than they deserve.He has bigger fish to fry. Overall, he gives us corrected accounts (as opposed to the itself antiquated story of "Dark Ages" and of "Galileo" ) of the past two thousand years of European history, and he does this with icy-cool scholarship, scathing irony, and great good humor. In the past month I've been through this book about five times, confirming Hart's historical facts and quotes from church fathers.This is a satisfyingly brilliant book. It is an overview of how the last 70 years or so of historical research and reflection have transformed the notions of European history that were conventional, accepted, and even prevalent as recently as the early 20th century.N
Very well argued presentation. Scholarship is of a very high standard and those who claim to be in this debate should read and ponder this books contents - on whatever side they sit. Alistair McGrath presents shorter versions of the arguments, so reading McGrath's more popularized writings and oral presentations will demonstrate that there is need to have Hart's depth of analysis to fully realize just how deluded the Christian antagonists really are, especially their poor scholarship. This detail lies behind McGrathWell done David Bentley Hart
This book is not the nasty polemic the title might imply. Aspects I appreciated: it provides a needed historical presentation of the cultural/religious context and moral impact of the dawn and first centuries of Christianity. Also, the book presents in short sections (not a major theme) a bracing analysis of the nihilistic abyss that is the modern alternative. Finally, the last few pages contemplating Christians' metaphorical return to the desert were very moving. As one who loves language, I found this book adequately challenging and certainly targeted to the educated reader.
Well presented and researched facts. Destroyed a lot of myths quoted by those attacking Christianity. Gave good insight to what Christianity has brought to the world in 2000 years. The downside is some of the reading can become tedious because of all the facts given. The arguments are insightful but go to considerable lengths and become repetitive at times. All in all, a most useful book to have and a wealth of indisputable research.
This is a very intelligent and well written book that looks inside secularism and modernism and that their shaking off of the shackles of the Christian faith is very seriously to our detriment as a society
D B Hart's clever and mellifluous prose covers a caustic critique of the New Atheism and the prevailing secularism. The book is an education in early church history and the cataclysmic change that Christianity brought to Western society. A change that, despite what Dawkins and his ilk claim, transformed our culture and gave us an understanding of the world based on Love, goodness and Truth. Hart shows up the threadbare hope of the New Athiests who consider a denouncement of the Christian Revolution as progress. Instead, without it, Hart shows, we are left with a culture devoid of anything but the aimless and banal, and which end is monstrous, envisaged in the minds of godless ethicists such as Peter Singer. I recommend this book be read by everyone facing the assault of popular secularism - the emperors of the day truly have no clothes.
Arrived faster than expected. Am using it in a men’s study group. Quite an interesting read and generates a lively discussion.
As others have said, the title does not do justice to the book. Hart does give short shrift to the popular atheists of our day, but the book is really about something else. Drawing especially on a deep understanding of the early centuries of the Church and its cultural context, Hart offers an erudite essay that takes on the view--pervasive since the Enlightenment--that Christianity was a violent and irrational interlude between the cultured classical world and a modernity of reason and science.Hart accepts that Christianity was an interruption, or irruption, but sees it as one that revolutionized our understanding of what it means to be human. It was the most profound revolution in human history. Hart points out that, unlike today's evangelical atheists, Nietzsche hated Christianity for what it actually was, a religion the God of which is Love and which regards charity as the highest virtue. It was, he understood, unique and subversive in its insistence on God's universal love--beyond ties to place, tribe, nation, or ruler--and the duty of Christians to help the sick, poor, weak and oppressed, to visit prisoners, and to respect the intrinsic dignity and worth of all human life.Its adherents often disappoint, as Hart insists, like all other human individuals and institutions in our fallen world. But in developing a (highly sophisticated) understanding of the God-man in whom God became human so that humans may become divine, Christians of the early centuries overthrew older views of the infinite distance between God and humanity and rejected the arbitrariness and immorality of the pagan gods. Christians established a world-view that saw the world as law-governed and humans as subject to a natural law "written on their hearts" and--in great contrast to pagan religions--a social ethic. This made scientific discovery--initially largely the work of churchmen and, like Galileo and Newton, devout Christians--a reading of the book of nature that God had written. No longer could we say, except in the depths of despair like the brutally blinded Gloucester in King Lear, "As flies to wanton boys are we to the gods; They kill us for their sport." Christianity, says hart, is a religion of joy and hope, as opposed to the prevailing pagan sadness and resignation.So Hart's argument takes us from the pagan world, with its lack of a sense of the arrow of time and hence of the future and of the purpose and direction of life, its moral callousness toward the weak and oppressed, through the Christian revolution in which king and slave, aristocrat and worker, were of equal worth as sharing in the divinity of the God-man. The Church--again unique in its separation of religion from the state--suffers (what Hart sees as) the catastrophe of being adopted as the religion of the Roman Empire. But unlike the pagan cults, the Church retains its subversive aspect. It insists on the submission even of emperors and kings to God. The long struggle (as well as collusion) between church and state ends in defeat for the Church as Protestant rulers place themselves at the head of their national churches and Catholic states like France and Spain completely subordinate the church to the monarchy--even in Spain's case insisting on the Inquisition as an instrument of "nation-building." The long march of the hypertrophied state culminates in the secularist horrors of the 20th century. Indeed, Hart argues, the modern secular state has a unique penchant or drive to violence on a vast scale that makes the violence attributed (much of it wrongly) to Christianity appear minuscule by comparison.Hart's view of our present cultural situation is exceedingly--and for a Christian one might say excessively--bleak. He sees a post-Christian world no longer restrained by any conception of the equal dignity and worth of the individual. The moral restraints that are rooted in the Christian social ethic but have no solid basis in secularist ideologies, survive as memories for awhile but then fade. A foretaste of this world appears in the enthusiasm with which progressives and liberals of all kinds took up the eugenics movement in the U.S., which the Nazis adopted and learned from. The twentieth century, with its court-mandated sterilizations, lobotomies, scientific experiments on prisoners and denial of treatment to poor Black men in the interests of science in the U.S. as well as the unrestrainedly murderous anti-Christian regimes (atheist or neo-pagan)of Russia and Germany, shows us the post-Christian future. It is a world in which the God who is Love is dead, science is freed from moral restraint, and humans become objects of manipulation.Fortunately, there are developments that might make us want to temper such pessimism, not in the sense that Hart is wrong about the dehumanizing implications of a loss of the social ethic or spiritual depth and beauty of Christianity, but in the sense that secularization is not a done deal, not beyond academia and elite opinion anyway. Christianity is growing rapidly in Africa, Asia, and Russia, has not succumbed (except in its liberal forms) to secularization in the U.S., and rumors of its demise are greatly exaggerated even in Europe, according some accounts (God's Continent: Christianity, Islam, and Europe's Religious Crisis (The Future of Christianity)).But this is a profound and serious book that invites us to confront what is at stake in the secularist trends among Western elites.
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