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The “Lonely Game”: Baseball, Kierkegaard, and the Spiritual Life

Published online by Cambridge University Press:  02 April 2020

Christopher B. Barnett*
Affiliation:
Villanova University

Abstract

This essay aims to show that baseball's time-honored emphases on physical and spiritual discipline follow from its metaphysical imaginary. In turn, it will reason that Christian life and thought are capable of illuminating baseball—and vice versa. The argument will proceed as follows: First, both Christianity and baseball frame their worlds in terms of emanation (exitus) and return (reditus): “players” leave home and aim to return home; second, though players belong to a team or community (ecclesia), the task of returning home is ultimately a solitary one; it has to be done by the individual player, even if the team, too, benefits from the individual's undertaking; and third, the spiritual or attitudinal development of the individual is thus crucial: players have to attend to how they approach the “game,” particularly in terms of their internal comportment. This last point will receive special attention: it will be reasoned that Søren Kierkegaard's spiritual writings, tendered for the existential “upbuilding” (Opbyggelse) of “the single individual” (den Enkelte), might likewise offer upbuilding insights for the individuals who play baseball—a sport that John Updike once called “an essentially lonely game.”

Type
Articles
Copyright
Copyright © College Theology Society, 2020

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References

1 This piece was later included in a collection of Hart's occasional writings: Hart, David Bentley, A Splendid Wickedness and Other Essays (Grand Rapids, MI: Eerdmans, 2016), 4451Google Scholar. It is worth adding that “The Perfect Game” is not Hart's only foray into baseball writing; also see his recent satirical editorial: “The New York Yankees Are a Moral Abomination,” New York Times, July 14, 2018, https://www.nytimes.com/2018/07/14/opinion/new-york-yankees-evil.html.

2 Hart, A Splendid Wickedness, 45.

3 Hart, A Splendid Wickedness, 44.

4 Hart, A Splendid Wickedness, 45.

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6 Hart, A Splendid Wickedness.

7 Hart, A Splendid Wickedness, 47.

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11 John Sexton with Oliphant, Thomas and Schwartz, Peter J., Baseball as a Road to God: Seeing Beyond the Game (New York: Gotham Books, 2013), 211–12Google Scholar.

12 Here it is worth noting that this essay will focus almost exclusively on hitting, rather than on other facets of the game (e.g., pitching, fielding, baserunning, etc.). Perhaps this choice betrays an affinity for the modern version of the game, which, since the time of Babe Ruth, has tended to favor offense and, indeed, home runs. Nevertheless, the primary reason for concentrating on hitting is pragmatic: it would take a much longer work to explore how each aspect of baseball might be understood in theological terms. Secondarily, and as will be seen, it also happens that the role of the hitter best corresponds to the exitus-reditus framework explored in this piece, though pitchers, too, might benefit from Kierkegaard's spiritual insights. After all, pitching requires what H. A. Dorfman calls “gathering,” the process by which one takes “charge of oneself and one's circumstance” (Dorfman, H. A., The Mental ABC's of Pitching: A Handbook for Performance Enhancement [Lanham, MD: Rowman & Littlefield, 2016], 119Google Scholar).

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54 In fact, Williams asked for a pay cut after the 1959 season, when he hit .254 across a mere 272 at-bats. It was “his only sub-.300 season.” Updike, Hub Fans Bid Kid Adieu.

55 Updike, Hub Fans Bid Kid Adieu, 44.

56 Updike, Hub Fans Bid Kid Adieu, 44.

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69 It probably goes without saying that many other modern thinkers are well known for their individualistic bent, including proto-existentialists such as Friedrich Nietzsche and proponents of rational egoism such as the novelist Ayn Rand. What makes Kierkegaard crucial here is his status as an explicitly Christian thinker, who advocated for a particular kind of individualism—one that aligns with baseball. Whether one could say the same of a Nietzsche or a Rand is an open question, albeit one that outstrips the interests of the present essay.

70 Søren Kierkegaards Skrifter, vols. 1–28. Edited by Niels Jørgen Cappelørn, Joakim Garff, Johnny Kondrup, Karsten Kynde, Tonny Aagaard Olesen, and Steen Tullberg (Copenhagen: Gads Forlag, 1997–2013). Hereafter “SKS.” SKS 8, 135 / UDVS, 19.

71 SKS 8, 135 / UDVS, 20, my translation.

72 SKS 8, 135–36 / UDVS, 20–21.

73 Watkin, Julia, Historical Dictionary of Kierkegaard's Philosophy (Lanham, MD: The Scarecrow Press, 2001), 59Google Scholar.

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76 SKS 11, 130 / SUD, 13–14.

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79 SKS 11, 145 / SUD, 29.

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83 SKS 11, 162 / SUD, 47.

84 SKS 11, 176 / SUD, 61.

85 SKS 11, 177-79 / SUD, 63–65.

86 SKS 11, 165 / SUD, 49.

87 SKS 11, 182 / SUD, 68.

88 SKS 11, 183 / SUD, 69.

89 SKS 11, 183 / SUD, 69.

90 SKS 11, 183 / SUD, 69.

91 Of course, the hitter need not be cognizant of the dugout's symbolic meaning and, as with Ted Williams, may even be an atheist. Nevertheless, the dugout remains the unitary ground out of which the multiplicity of players emerges. Thus, it functions in a manner akin to Anti-Climacus’ “establishing power,” serving as the teleological touchstone by which the hitter measures his performance.

92 Bassham, Gregory, “The Zen of Hitting,” in Baseball and Philosophy: Thinking Outside the Batter's Box, ed. Bronson, Eric (Chicago: Open Court, 2004), 205, 207Google Scholar.

93 Much like Augustine of Hippo, whose Confessions famously speaks of the human being's restless desire to rest in God, Kierkegaard views “rest” as the pinnacle of the spiritual life. He uses two different terms for “rest” [Hvile/Ro], but both connote one's assent to the origin and end of one's existence. For it is only in the “yes” of “faith” [Tro] that the self's constituent elements can be harmonized because, in faith, the human being accepts the necessary conditions of her existence as divinely willed while simultaneously remaining open to and trusting of God's infinite possibility. In The Sickness unto Death, Anti-Climacus describes this state of rest as “[being] grounded in a see-through manner” (grunder gjennemsigtigt). The person of faith, then, is always seeking the ground—a noteworthy connection to baseball that this essay has emphasized. I have written extensively on Kierkegaard's interest in the motif of “rest.” See Barnett, Christopher B., From Despair to Faith: The Spirituality of Søren Kierkegaard (Minneapolis: Fortress Press, 2014)CrossRefGoogle Scholar, and Barnett, Christopher B.‘Rest’ as Unio Mystica?: Kierkegaard, Augustine, and the Spiritual Life,” Spiritus 16.1 (2016): 5877CrossRefGoogle Scholar.

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97 Sexton, Baseball as a Road to God.