As soon as I read this there was the devil to pay. I was not sure that I understood – I am still not sure that I understand – Brother Every’s position. But I felt that some readers might easily get the notion that ‘sensitivity’ or good taste were among the notes of the true Church, or that coarse, unimaginative people were less likely to be saved than refined and poetic people. In the heat of the moment I rushed to the opposite extreme. I felt, with some spiritual pride, that I had been saved in the nick of time from being ‘sensitive’. The ‘sentimentality and cheapness’ of much Christian hymnody had been a strong point in my own resistance to conversion. Now I felt almost thankful for the bad hymns.* It was good that we should have to lay down our precious refinement at the very doorstep of the church; good that we should be cured at the outset of our inveterate confusion between psyche and pneuma, nature and supernature.
A man is never so proud as when striking an attitude of humility. Brother Every will not suspect me of being still in the condition I describe, nor of still attributing to him the preposterous beliefs I have just suggested. But there remains, none the less, a real problem which his article forced upon me in its most acute form. No one, presumably, is really maintaining that a fine taste in the arts is a condition of salvation. Yet the glory of God, and, as our only means to glorifying Him, the salvation of human souls, is the real business of life. What, then, is the value of culture? It is, of course, no new question; but as a living question it was new to me.
I naturally turned first to the New Testament. Here I found, in the first place, a demand that whatever is most highly valued on the natural level is to be held, as it were, merely on sufferance, and to be abandoned without mercy the moment it conflicts with the service of God. The organs of sense (Matthew 5:29) and of virility (Matthew 19:12) may have to be sacrificed. And I took it that the least these words could mean was that a life, by natural standards, crippled and thwarted was not only no bar to salvation, but might easily be one of its conditions. The text about hating father and mother (Luke 14:26) and our Lord’s apparent belittling even of His own natural relation to the Blessed Virgin (Matthew 12:48) were even more discouraging. I took it for granted that anyone in his senses would hold it better to be a good son than a good critic, and that whatever was said of natural affection was implied a fortiori of culture. The worst of all was Philippians 3:8, where something obviously more relevant to spiritual life than culture can be – ‘blameless’ conformity to the Jewish Law – was described as ‘muck’.
In the second place I found a number of emphatic warnings against every kind of superiority. We were told to become as children (Matthew 18:3), not to be called Rabbi (Matthew 23:8), to dread reputation (Luke 6:26). We were reminded that few of the
Against all this I found some passages that could be interpreted in a sense more favourable to culture. I argued that secular learning might be embodied in the Magi; that the Talents in the parable might conceivably include ‘talents’ in the modern sense of the word; that the miracle at Cana in Galilee by sanctifying an innocent, sensuous pleasure* could be taken to sanctify at least a recreational use of culture – mere ‘entertainment’; and that aesthetic enjoyment of nature was certainly hallowed by our Lord’s praise of the lilies. At least some use of science was implied in St Paul’s demand that we should perceive the Invisible through the visible (Romans 1:20). But I was more than doubtful whether his exhortation, ‘Be not children in mind’ (1 Corinthians 14:20), and his boast of ‘wisdom’ among the initiate, referred to anything that we should recognize as secular culture.
On the whole, the New Testament seemed, if not hostile, yet unmistakably cold to culture. I think we can still believe culture to be innocent after we have read the New Testament; I cannot see that we are encouraged to think it important.
It might be important none the less, for Hooker has finally answered the contention that Scripture must contain everything important or even everything necessary. Remembering this, I continued my researches. If my selection of authorities seems arbitary, that is due not to a bias but to my ignorance. I used such authors as I happened to know.
Of the great pagans Aristotle is on our side. Plato will tolerate no culture that does not directly or indirectly conduce either to the intellectual vision of the good or the military efficiency of the commonwealth. Joyce and D. H. Lawrence would have fared ill in the Republic. The Buddha was, I believe, anti-cultural, but here especially I speak under correction.
St Augustine regarded the liberal education which he had undergone in his boyhood as a dementia, and wondered why it should be considered honestior et uberior than the really useful ‘primary’ education which preceded it (Conf. I, xiii). He is extremely distrustful of his own delight in church music (ibid., X, xxxiii). Tragedy (which for Dr Richards is ‘a great exercise of the spirit’)* is for St Augustine a kind of sore. The spectator suffers, yet loves his suffering, and this is a miserabilis insania … quid autem mirum cum infelix pecus aberrans a grege tuo et inpatiens custodiae tuae turpi scabie foedarer (ibid., III, ii).
St Jerome, allegorizing the parable of the Prodigal Son, suggests that the husks with which he was fain to fill his belly may signify cibus daemonum … carmina poetarum, saecularis sapientia, rhetoricorum pompa verborum (Ep. xxi, 4).
Let none reply that the Fathers were speaking of polytheistic literature at a time when polytheism was still a danger. The scheme of values presupposed in most imaginative literature has not become very much more Christian since the time of St Jerome. In Hamlet we see everything questioned except the duty of revenge. In all Shakespeare’s works the conception of good really operative – whatever the characters may say – seems to be purely worldly. In medieval romance, honour and sexual love are the true values; in nineteenth-century fiction, sexual love and material prosperity. In romantic poetry, either the enjoyment of nature (ranging from pantheistic mysticism at one end of the scale to mere innocent sensuousness at the other) or else the indulgence of a Sehnsucht awakened by the past, the distant, and the imagined, but not believed, supernatural. In modern literature, the life of liberated instinct. There are, of course, exceptions: but to study these exceptions would not be to study literature as such, and as a whole. ‘All literatures,’ as Newman has said*, ‘are one; they are the voices of the natural man … if Literature is to be made a study of human nature, you cannot have a Christian Literature. It is a contradiction in terms to attempt a sinless Literature of sinful man.’ And I could not doubt that the sub-Christian or anti-Christian values implicit in most literature did actually infect many readers. Only a few days ago I was watching, in some scholarship papers, the results of this infection in a belief that the crimes of such Shakespearian characters as Cleopatra and Macbeth were somehow compensated for by a quality described as their ‘greatness’. This very morning I have read in a critic the remark that if the wicked lovers in Webster’s White Devil had repented we should hardly have forgiven them. And many people certainly draw from Keat’s phrase about negative capability or ‘love of good and evil’ (if the reading which attributes to him such meaningless words is correct) a strange doctrine that experience simpliciter is good. I do not say that the sympathetic reading of literature must produce such results, but that it may and often does. If we are to answer the Fathers’ attack on pagan literature we must not ground our answer on a belief that literature as a whole has become, in any important