|GERARD MANLEY HOPKINS|
It was a spiritual kinsman of St Isaac, the Father Zossima of The Brothers Karamazov, who showed how our direct responsibility for our own bodies and for dumb creatures may indirectly stretch yet further. In his final conversations father Zossima describes how our very faces may indireclty produce momentous consequences. He asks us to think of a child walking down a street, rather bewildered by the evil in the world and searching for signs that life has meaning. If we have over the years allowed our hearts to become embittered, that will be reflected in our faces. So when the child has seen our face the image that will remain in his heart will be of evil and meaninglessness. It may turn out that our face has sown a seed of evil in the child which will one day overgrow his whole heart. On the other hand, if we have over the years filled our hearts with love, that also will be reflected in our faces and the passing child in the street will be encouraged by what he sees to find meaning in life.
Nor is such an illustration by any means imaginary. We have from the pen of Olivier Clément a moving account of how a face saved his life. It as in the days when he was an atheist, though an unhappy one. He was so unhappy, in fact, and so oppressed by the meaninglessness of human life that he was seriously thinking of committing suicide. Then one day as he was walking depressed beside the Mediterranean sea-shore his attention was riveted by the face of someone who was passing by. The person's face was radiant with meaning, full of such goodness as can only come from years of cultivating a loving heart. In a twinkling Clément's suicidal thoughts were dispelled and a seed sown in his heart that was eventually to transform him into an ardent believer. Not surprisingly, Clément asserts with warm conviction that there is a branch of theology that is properly described as a 'theology of faces.'
--Donald Nicholl, Holiness (New York: Seabury Press, 1981), 48-49.
|DETAIL, HEAD OF CHRIST, c. 1648-56|