It is the feast of my patron Joseph of Arimathea, and I find it fitting today to refer you to the profound words that Proph has offered us on the Orthosphere: “Dietrich von Hildebrand on reverence and being”:
Writing (disapprovingly) in 1966 on the then-nascent reforms to the Roman rite Mass:
Reverence gives being the opportunity to speak to us: The ultimate grandeur of man is to be capax Dei (ed: “capable of receiving God”). Reverence is of capital importance to all the fundamental domains of man’s life. It can be rightly called “the mother of all virtues,” for it is the basic attitude that all virtues presuppose. The most elementary gesture of reverence is a response to being itself. It distinguishes the autonomous majesty of being from mere illusion or fiction; it is a recognition of the inner consistency and positiveness of being-of its independence of our arbitrary moods. Reverence gives being the opportunity to unfold itself, to, as it were, speak to us; to fecundate our minds. Therefore reverence is indispensable to any adequate knowledge of being. The depth and plenitude of being, and above all its mysteries, will never be revealed to any but the reverent mind. Remember that reverence is a constitutive element of the capacity to “wonder,” which Plato and Aristotle claimed to be the indispensable condition for philosophy. Indeed, irreverence is a chief source of philosophical error. But if reverence is the necessary basis for all reliable knowledge of being, it is, beyond that, indispensable for grasping and assessing the values grounded in being. Only the reverent man who is ready to admit the existence of something greater than himself, who is willing to be silent and let the object speak to him- who opens himself-is capable of entering the sublime world of values. Moreover, once a gradation of values has been recognized, a new kind of reverence is in order-a reverence that responds not only to the majesty of being as such, but to the specific value of a specific being and to its rank in the hierarchy of values. And this new reverence permits the discovery of still other values. …
The irreverent man by contrast, approaches being either in an attitude of arrogant superiority or of tactless, smug familiarity. In either case he is crippled; he is the man who comes so near a tree or building he can no longer see it. Instead of remaining at the proper spiritual distance, and maintaining a reverent silence so that being may speak its word, he obtrudes himself and thereby, in effect, silences being. In no domain is reverence more important than religion. As we have seen, it profoundly affects the relation of man to God. But beyond that it pervades the entire religion, especially the worship of God. There is an intimate link between reverence and sacredness: reverence permits us to experience the sacred, to rise above the profane; irreverence blinds us to the entire world of the sacred. Reverence, including awe-indeed, fear and trembling-is the specific response to the sacred.
Which jives rather nicely with my earlier diagnosis of modernity as “the institutionalization of rebellion against the order of being,” either birthed by or leading to a kind of spiritual autism, a “pervasive insensibility to the sacred”:
Without a sense of the sacred, reality becomes meaningless, senseless, and incomprehensible; the human condition becomes one not of citizenship and duty but of imprisonment and injustice. Rebellion against that order results, with predictable consequences.
60 years ago, we were told the Mass, that “gobbledegook of Latin ritual” pregnant with “obscurantism” and “magic” (to quote the execrable Paul Blanshard), had become incomprehensible to modern man, and that, far from trying to communicating its riches more effectively, we had to open it up to his appreciation by cutting out much which was worthy of appreciation. Now, it’s marriage that’s up for similar treatment. We’re all spiritual autists now.
My grad. school flatmate categorized a particular species of irreverence as the Dave Barry approach to the world. Its fault lies not in stupidity—Barry and his kind tend to be rather clever—but in its nonchalant dismissal of the world as absurd. The Barryist rightfully points out human follies but then stops, judging that the world does not make sense and concluding that all we can do is smugly laugh at the ridiculousness of it all.
In contrast, the “angry atheist” stands a chance of coming to the truth because he wrestles with the question of meaning. Nihilism bothers him. He cares. Oddly, he is reverent in his rejection of God—reverent to being as he understands it and rejecting particular conceptions of the divine as unjust or contradictory.
The Barryist may be fun to have around, but I could never be his friend. The angry atheist, on the other hand, is much more akin to my soul.