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Submission: On August 29 via api from US — Scanned from IT
Effective URL: https://unherd.com/newsroom/church-going-is-the-first-step-on-the-road-to-faith/
Submission: On August 29 via api from US — Scanned from IT
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CHURCH-GOING IS THE FIRST STEP ON THE ROAD TO FAITH
BY MICHAEL DUGGAN
Madeline Grant’s transition into a church-going atheist calls to mind Saint
Augustine and his theory of the restless heart. Painting by Philippe de
Champaigne, 1650
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LATEST FROM THE NEWSROOM
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18:45
AMERICAN VOTERS SUPPORT SMOKING AND DRINKING BANS
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18:45
LES ÉLECTEURS BRITANNIQUES SOUTIENNENT LES INTERDICTIONS DE FUMER ET DE BOIRE
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18:45
BRITISH VOTERS SUPPORT SMOKING AND DRINKING BANS
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FEBRUARY 27, 2020 - 2:27PM
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There was an interesting omission from Madeline Grant’s beguiling piece for The
Telegraph about her religious conversion (of a kind) earlier this week.
She described her journey from being an atheist a-bed every Sunday morning to an
atheist who without fail, rain or shine, now takes herself to church. Pushed by
personal troubles and a need for psychological comfort, and pulled by the beauty
of St Bartholomew the Great’s in Clerkenwell, Grant has abandoned a life of
Dawkinsian stridency for evensong, hymn-singing and even the chatter of
post-service coffee sipping:
Am I a fraud? After all, church isn’t supposed to be a mindfulness retreat. I
hope not. The community cuts across the barriers of class, race and culture
which govern our daily lives – poor widows worship alongside the squire, the
student, the squaddie, the computer geek, the vagrant and the scientist. Some, I
suspect, are closet unbelievers like me, or imbued with what Tennyson called
“honest doubt”
- Madeline Grant, The Telegraph
Curiously though she doesn’t entertain, or indeed even acknowledge, the
possibility that such a pattern of atheistic church-going, of being a “closet
unbeliever” finding equilibrium while secreted among the faithful, might be a
staging post on the way to another more bracing destination: belief itself.
Perhaps she deliberately drew a veil over this point for no more reason than
keeping a short piece cohesive. Or maybe the position she currently finds
herself in seems quite far-fetched enough already. But in any case, Madeline
Grant’s church-going atheist calls to mind Saint Augustine and his theory of the
restless heart: “Thou hast made us for thyself, O Lord, and our heart is
restless until it finds its rest in thee.” Might this be a case study in the
early stages of Augustinian restlessness?
The fact that beauty is what drew Madeline back into some kind of relationship
with the church is also significant. It has long been the case that the gateway
presented by beauty has provided a wider path into faith than, say, theological
argument; many more have edged their way into the church (or indeed back into
church) under the influence of seeing and hearing things not wholly of this
world than by going the full twelve rounds with Saint Thomas Aquinas.
In an era such as ours, one that is arguably starved of beauty, the Christian
churches, thanks to their unmatched inheritance in architecture, art, music and
liturgy, may find themselves as the leading suppliers of something that is
increasingly in demand.
Beauty may be embattled Christianity’s last hope of a trump card, but the
chances to play it are probably multiplying.
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