Christians, indeed, have a special obligation not to forget how great and how inextinguishable the human proclivity for violence is, or how many victims it has claimed, for they worship a God who does not merely take the part of those victims, but who was himself one of them, murdered by the combined authority and moral prudence of the political, religious, and legal powers of human society.
Interpretation
This quote emphasizes the responsibility of Christians to remember the brutal nature of human violence, reflecting on their faith in a God who suffered as a victim of that violence.
David Bentley Hart's quote serves as a poignant reminder of the violence inherent in human nature and the moral obligation of Christians to acknowledge this reality. By highlighting God's own victimization through societal powers, Hart stresses that faith should not ignore the suffering of others, pushing believers to confront and address the propensity for violence within humanity and the structures that perpetuate it.
In practice
In a sermon addressing social justice, you might quote this to emphasize the need for awareness of violence in society.
For, after all, if it is from Christ that we are to learn how God relates himself to sin, suffering, evil, and death, it would seem that he provides us little evidence of anything other than a regal, relentless, and miraculous enmity; sin he forgives, suffering he heals, evil he casts out, and death he conquers. And absolutely nowhere does Christ act as if any of these things are part of the eternal work or purposes of God.
But, in fact, materialism is among the most problematic of philosophical standpoints, the most impoverished in its explanatory range, and among the most willful and (for want of a better word) magical in its logic, even if it has been in fashion for a couple of centuries or more.
Lest we forget, the birth of modern physics and cosmology was achieved by Galileo, Kepler and Newton breaking free not from the close confining prison of faith (all three were believing Christians, of one sort or another) but from the enormous burden of the millennial authority of Aristotelian science. The scientific revolution of the sixteenth and seventeenth centuries was not a revival of Hellenistic science but its final defeat.
God's pleasure--the beauty creation possesses in his regard--underlies the distinct being of creation, and so beauty is the first and truest word concerning all that appears within being; beauty is the showing of what is; God looked upon what he had wrought and saw that it was good.
Death is the sound of distant thunder at a picnic.
He asked if i wouldn't like to live completely without problems, say in greece maybe, nice climate, everything provided? i say: "when we find out what we are actually doing and who we actually are, that is the point of living...it may be only a few seconds...a few seconds of significant actions, out of a lifetime.
Pathetic attitudes are not in keeping with greatness.
To the best of my judgment, I have labored for, and not against, the Union. As I have not felt, so I have not expressed any harsh sentiment towards our Southern brethren. I have constantly declared, as I really believed, the only difference between them and us is the difference of circumstances.
We do not move forward by curtailing people's liberty because we are afraid of what they may do or say.
How could people like these, without words to put to their emotions and passions, manage? They could, at best, only suffer dumbly. Their pains and humiliations would work themselves out in their characters alone: like evil spirits possessing a body, so that the body itself might appear innocent of what it did.
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