Posts Tagged ‘Catholicism’
January 12, 2015 | by Dan Piepenbring
“I like big novels,” Robert Stone said in his 1985 Art of Fiction interview. “I really admire the grand slam.” Stone died last weekend in Florida, at seventy-seven. He leaves behind more than a few grand slams—broad, despairing, powerful books full of searchers, outsiders, and misfits. His work exudes what Jessica Hagedorn calls “exquisite paranoia and apocalyptic dread.”
Of course, descriptions like that can make his novels sound too potent—and one of the surprising things about Stone, it must be said, is how little he’s read these days. I hope that will change. As M. H. Miller wrote of him in 2013,
He’s a best-selling author whose work has been heaped with critical praise, but because of the long interims between books, he is more heard of than read by a certain generation of readers. Updike had Rabbit, Roth had Zuckerman, Norman Mailer had Gary Gilmore, even Joan Didion, whose novels are the least interesting thing about her, had Maria Wyeth. Among Mr. Stone’s books there is no clear standout, no obvious introduction. His work is best taken in tandem, like one long narrative where you age with the characters.
He’s right: among readers my age, Stone’s work has had that enviable air of mystery to it. He was always that major writer lurking in the distance. His books didn’t seem approachable, not because they were long or “difficult” but because, as the New York Times put it, they “resonate with philosophical concerns, the thin divides between life and death, good and evil, God and godlessness.” These were tomes about war and God and postwar tumult, and, uh, we definitely wanted to get to them, yes, but—maybe later? Read More »
November 21, 2014 | by Antonio Monda
Why has Italian cinema lost its appeal abroad?
It must be the Ponentino—the wind from the sea—blowing through the baroque gardens, or the scent of the Roman pines rising from ruins, but each time I return to Italy, I realize how much I miss its decadence. Yes, it’s this breeze, fresh yet melancholic, that makes me think of the persistent sense of fallacy in the eternal city. And while I can’t escape being mesmerized by Rome’s beauty, I question why contemporary Italian culture doesn’t travel or translate. It is as if Italy is appreciated only for what it was and not for what it has become.
While I appreciate the current popularity of Scandinavian literature, or the enthusiasm, periodically revived, for Latin American writers, I have to wonder why, or, indeed, if, Italian authors are less interesting to the Anglo-Saxon public than those spare, gritty Northerners and quixotic Latinos. Italy has produced a few celebrated authors, but there has never been a real fascination for our literature.
Cinema is a different story, perhaps because of its more immediate seductive power of images. La Dolce Vita was unique in making Romans feel that we lived, at least vicariously, in the caput mundi—the capital of the world. The film is the portrait of an Inferno costumed as a Paradise. Its glamorous description of Roman decadence generated a fashion, and people all over the world dreamed of enjoying those orgies, dressing in those stylish suits, driving those convertibles, listening to that music, and bathing in the Fountain of Trevi. As one character says, “to live within the harmony of perfect beauty.” Who wouldn’t subscribe to that fantasy? I would be the first, if I could ignore the fact that the intellectual who delivers the line commits suicide after killing his own children.
Federico Fellini has captured the city’s paradoxes—its wisdom and disenchantment, provinciality and universalism, morbid religiosity and virulent secularism—better than any artist before or since. And he did it again with Roma, Toby Dammit, and Satyricon, a science-fiction film set in a desperate, godless past. Since the heyday of neorealism, some of our best films have dealt with the same phenomena of glorious corruption and placid surrender to dissolution. It happened last year with La grande bellezza, directed by Paolo Sorrentino, a homage to Fellini, and la grande eccezione—the great exception in an otherwise fairly desolate artistic landscape. Read More »
October 28, 2014 | by Dan Piepenbring
Evelyn Waugh was born today in 1903. You can read his Art of Fiction interview here, but there’s also, courtesy of the Spectator’s seemingly endless archives, this unverified bit of trivia from a letter to the paper sent in 1971:
Sir: Colin Wilson, your reviewer of Graham Greene’s autobiography A Sort of Life quotes from a supposed remark that Evelyn Waugh made to Greene—‘You know, Graham, you’ve made more money out of God than Wodehouse made out of Jeeves.’
I believe there are other versions of this story, although I cannot now remember who told me mine.
A few years ago, while in New York, I was but a stone’s throw from the Algonquin Hotel, Mr. Waugh and Mr. Greene were staying in the hotel. Late in the night Mr. Waugh popped into Mr. Greene’s room where a publisher’s party was still going strong to celebrate another Greene book. At some point during this party Evelyn Waugh announced: ‘You know, Graham, you’ve made more money out of the Devil than I’ve made out of God.’
Apocryphal or otherwise, the story does contain a more typical Waugh bite than the Jeeves analogy.
September 9, 2014 | by Sadie Stein
Scrolling through Retronaut, you might run across a 1927 pamphlet called “Examination of Conscience for Boys and Girls,” which the site resurfaced last year. It’s a Catholic publication by a Jesuit brother named A.J. Wilwerding, distributed by something called “The Queen’s Work” in Saint Louis. The first few pages are pretty straightforward—the author defines different kinds of sins and helpfully distinguishes them by typeface: venial, venial (at risk of becoming Mortal), and MORTAL. Did the child DENY he was a Catholic? Did he curse? Did he misbehave in church? And then you reach the fourth page:
And maybe you cry, and you think that these are not bad rules to live by. Not just for kids. Certainly not just for Catholics. And that it’s not easy; as Morrissey said, it takes guts.
Of course, then you keep reading: Read More »
September 9, 2014 | by David Michael
In San Francisco earlier this spring, I’d hoped to meet the essayist Richard Rodriguez, the author of The Hunger of Memory: The Education of Richard Rodriguez, Days of Obligation: An Argument with My Mexican Father, Brown: The Last Discovery of America, and, most recently, Darling: A Spiritual Autobiography, which has just been published in paperback. Though he’s largely associated with his early stances against affirmative action and bilingual education, not to mention his regular appearances on the PBS NewsHour, Rodriguez, who turned seventy in July, has had a wide-ranging career, and I wanted to discuss the shift of his work from cultural identity to religion. But our schedules were tricky to coordinate, and then I lost my wallet. “Pray to St. Anthony!” Rodriguez immediately wrote. (The wallet was recovered by one of the famous bellmen at Sir Francis Drake Hotel. “St. Anthony dressed as a beefeater,” as Rodriguez put it.) Instead, we corresponded for several weeks.
I was excited and surprised by Darling: A Spiritual Autobiography. I had seen you referred to as a Mexican-American writer, a Californian writer, and a gay writer, but never, until recently, as a religious writer. Have you always considered yourself a religious writer?
Of course, I haven’t, until lately, considered myself a “writer”—in the grand sense. For most of my writing life, I have stood truly, if uneasily, on American bookstore shelves as a sociological sample—shelved “Latino” between a gangbanger’s book of poetry and the biography of a Colombian drug lord. Only in recent years, as it has become clear to me that so few people I know read books, have I been struck by the fact that I am a writer.
My sense of being religious is older. From boyhood, particularly my lower-middle-class childhood in Sacramento, I was transported by religion into the realm of mystery. Consider this: The Irish nun excused me from arithmetic class so that I could serve as an altar boy at a funeral mass. Along with the priest and the other altar boy, I would welcome Death at the doors of the church. We escorted Death up the main aisle. I later went with the cortege to the cemetery. There was a fresh pile of soil piled high at the edge of the grave site, discreetly, if unsuccessfully, covered by an AstroTurf rug that was as unconvincing a denial of the hardness of time as a cheap toupee. I wondered at the mourners’ faces—the melting grief, the hard stoicism. Thirty minutes from the grave, I was back within the soft green walls of Sacred Heart Parish School. It was almost lunchtime. I resumed my impersonation of an American kid. Read More »
July 21, 2014 | by Sadie Stein
If you had asked me two days ago if there existed any Catholic-themed YouTube video stranger than the one where G. K. Chesterton battles a cartoonishly evil Nietzsche, I would have said, “Of course not.” But that was before I saw this group of French feminists in beards paying tribute to Saint Wilgefortis.
Wilgefortis is described by the Catholic Encyclopedia as “a fabulous female saint known also as UNCUMBER, KUMMERNIS, KOMINA, COMERA, CUMERANA, HULFE, ONTCOMMENE, ONTCOMMER, DIGNEFORTIS, EUTROPIA, REGINFLEDIS, LIVRADE, LIBERATA, etc.”; her attributes are listed as “bearded woman; depicted crucified, often shown with a small fiddler at her feet, and with one shoe off.” Considered a “pious fiction”—that is, a sort of unofficial folktale—she enjoyed popularity throughout Europe. Before the Church removed her commemoration in ’69, July 20 was her feast day.
Though her cult is thought to date to the fourteenth century, concrete details are sparse: generally, Wilgefortis is described as a young, Christian, sometimes Portuguese, occasionally septuplet princess who, rather than marry a pagan against her will, prayed for disfigurement. Her prayers were answered in the form of a beard. Her father, furious with this development, had her crucified. Nowadays, it’s thought that the Wilgefortis story—as well as the related fiddler/shoe legend—evolved from a misinterpretation of the famous Volto Santo crucifixion sculpture in Lucca, Italy. The art historian Charles Cahier wrote, Read More »