Our Lord had no design of constructing a system of truth in intellectual forms. The truth of the moment in its relation to him, The Truth, was what he spoke. He spoke out of a region of realities which he knew could only be suggested — not represented — in the forms of intellect and speech. With vivid flashes of life and truth his words invade our darkness, rousing us with sharp stings of light to will our awaking, to arise from the dead and cry for the light which he can give, not in the lightning of words only, but in indwelling presence and power.
I came to the end of Irrational Man: A Study in Existential Philosophy, and feel that my engagement with the author and his theses has barely begun. The insights about eternal human longings down through the ages, and even small details about the lives of individual thinkers, will be rattling around in my mind for a long time to come, and I hope to refer to some of them in the future.
In the meantime, I wanted to share here a few paragraphs from the concluding Part 4, “Integral vs. Rational Man.” The goal of the existentialists is here named as integration; not irrationality, as the book’s title might have led us to think. I’m sure the title Integrated Man would not have been nearly as memorable, and unfortunately, at least a couple of existentialists have descended into such irrationality that they were certainly insane.
“Existentialism is the counter—Enlightenment come at last to philosophic expression; and it demonstrates beyond anything else that the ideology of the Enlightenment is thin, abstract, and therefore dangerous. (I say its “ideology,” for the practical task of the Enlightenment is still with us: In everyday life we must continue to be critics of a social order that is still based everywhere on oppression, injustice, and even savagery—such being the peculiar tension of mind that we as responsible human beings have to maintain today.)
“The finitude of man, as established by Heidegger, is perhaps the death blow to the ideology of the Enlightenment, for to recognize this finitude is to acknowledge that man will always exist in untruth as well as truth. Utopians who still look forward to a future when all shadows will be dispersed and mankind will dwell in a resplendent Crystal Palace will find this recognition disheartening. But on second thought, it may not be such a bad thing to free ourselves once and for all from the worship of the idol of progress; for utopianism — whether the brand of Marx or of Nietzsche — by locating the meaning of man in the future leaves human beings here and now, as well as all mankind up to this point, without their own meaning.
“If man is to be given meaning, the Existentialists have shown us, it must be here and now; and to think this insight through is to recast the whole tradition of Western thought. The realization that all human truth must not only shine against an enveloping darkness, but that such truth is even shot through with its own darkness may be depressing, and not only to utopians. But it has the virtue of restoring to man his sense of the primal mystery surrounding all things, a sense of mystery from which the glittering world of his technology estranges him, but without which he is not truly human.”
“A lie seeks to make true something that has no true existence. It is an ‘alternate,’ make-believe universe to the one in which we live. Our desire for alternatives (and our fear of reality) are among the many motivations behind lies. It is revealing, however, to think about the nature of lies (which also reveals the nature of the truth). It is, at the very least, a matter of existence.”
“That which is true, is that which truly exists. As such, it is always its own strongest argument. If it truly exists, it will continue whether I believe in it or not. The truth does not require ideology. This carries the corollary of a lack of anxiety. If the truth abides, whether I believe it or not, then I am not bound to ‘make it so’ through the efforts of a culture war. It is, rather, for me to live it, to give thanks for it, and enjoy its fruit in the world.”
“In you the Church of Christ is alive and free. In her, we move and live through Christ, Who is her Head, and have full freedom, because we learn the Truth and the Truth makes us free. You are in Christ’s Church whenever you uplift someone bent down in sorrow, when you help someone elderly walk more easily, or when you give alms to the poor and visit the sick.
“You are in Christ’s Church when you cry out, ‘Lord, help me.’ You are in Christ’s Church when you are patient and good, when you refuse to get angry with your brother, even if he has wounded your feelings. You are in Christ’s Church when you pray, ‘Lord, forgive him.’ When you work honestly at your job, returning home weary in the evenings but with a smile upon your lips, bringing with you a warm and kind light; when you repay evil with love—you are in Christ’s Church.
“Do you not see, therefore, my friend, how close the Church of Christ is? You are Peter and God is building His Church upon you. You are the rock of His Church against which no one and nothing can prevail, because you are a liberated rock—a soul that is fulfilled within His Church… Let us build churches, my friend. Let us build churches from the depths of our hearts ablaze with the light of the Sun of Righteousness, Who is Christ Himself, Who has told us that by faith we are free from sin. Let us build the churches of our faith which no human power can pull down, because the ultimate power of the Church is Christ Himself.”
+Father George Calciu, confessor of the Romanian Church; from Interviews, Homilies, and Talks