Lovely Italy

Ancient, lovely Italy offered me its host of masterworks. With what reverent and poetic awe I wandered through those vast edifices consecrated to religion by the arts! What a labyrinth of columns! What a sequence of arches and vaults! How beautiful are the echoes circling round those domes like the rolling of waves in the ocean, like the murmur of winds in the forest or the voice of God in his temple! The architect seems to build the poet's thoughts and make them accessible to the senses. 

And yet with all my effort what had I learned until then? I had discovered nothing stable among the ancients and nothing beautiful among the moderns. The past and the present are imperfect statues—one, quite disfigured, drawn from the ruins of the ages, and the other still devoid of its future perfection.

—François-René de Chateaubriand, "René" (1802)

Novels and the Gravest Concern

I don't think you should write something as long as a novel around anything that is not of the gravest concern to you and everybody else and for me this is always the conflict between an attraction for the Holy and the disbelief in it that we breathe in with the air of our times. It's hard to believe always but more so in the world we live in now. There are some of us who have to pay for our faith every step of the way and who have to work out dramatically what it would be like without it and if being without it would be ultimately possible or not.

—Flannery O'Connor, The Habit of Being (letter dated September 13, 1959)

'an original person'

"You tell me I am not an original person. Observe, dear prince, that nothing offends a man of our day and our race more than to tell him that he is not original, that he is weak-willed, has no particular talents and is an ordinary person. You haven't even given me credit for being a first-rate scoundrel, and you know I was ready to annihilate you for it just now. You offended me more than Epanchin, who, without discussion, without having tried to tempt me, in the simplicity of his heart, note that, believes me capable of selling my wife. That has enraged me for a long time, and I want money. When I have money, I shall become a highly original man. What's most low and hateful about money is that even talent can be bought with it, and will be, till the end of the world."

—Fyodor Dostoevsky, The Idiot (1869) (trans. Garnett, 1913)

'something to reach for'

After that he had talked to Johnson every Saturday for the rest of the year. He talked at random, the kind of talk the boy would never have heard before. He talked a little above him to give him something to reach for. He roamed from simple psychology and the dodges of the human mind to astronomy and the space capsules that were whirling around the earth faster than the speed of sound and would soon encircle the stars. Instinctively he concentrated on the stars. He wanted to give the boy something to reach for besides his neighbor's goods. He wanted to stretch his horizons. He wanted him to see the universe, to see that the darkest parts of it could be penetrated. He would have given anything to be able to put a telescope in Johnson's hands.

—Flannery O'Connor, "The Lame Shall Enter First," Everything That Rises Must Converge (1965)

the real vocation of a theologian

For Balthasar, challenging misremembering is essential to the contemporary theological task. Challenging Hegelian thought is absolutely crucial, since this discourse represents the most powerful act of misremembering that Christianity encounters in the modern world....Still, important as the enterprise is, it is not on a par with the real vocation of the theologian, which is remembering the live voices of the tradition as they witness to the mystery of the triune God revealed in Christ, and as they attest to the logic of love.

—Cyril O'Regan, The Anatomy of Misremembering (2014)

And they wake up the next morning as always

I walk up Beverveien towards the Metro station by the shopping centre. It is twelve o'clock. Over the rooftops I can hear the bells ringing after church. It's still cold, but the sky is all blue and the sun is thawing the mud on the road, and it leaves grey-brown stripes on my shoes, and outde the station there are shards of glass and bloodstains on the tarmac. They are pink and pale after the night. On the corner in front of Stallen, which used to be Glasmagasinet, people are looking at the display they have seen a hundred times before. They're pretending to be out for a Sunday stroll. But I know them and know they are circling the centre waiting for Geir's bar to open at one. They just can't stay at home any longer and keep their fists in their pockets to hid their shaking hands. I feel like yelling at them, for Christ's sake pull yourselves together, and stay out of my way! I know they won't pull themselves together, it's too late. They are old, their days are over, everything they have known is gone, all the things they could do, and now here they stand, scraping their feet against the ground, letting the clock tick them closer to their first gulp, and then they'll sit and drink until their bodies calm down and will talk rubbish about everything being so wonderful, and when evening comes, they have to go home, and so they fall asleep early and hope their dreams won't be too bad, and then they wake up the next morning as always. 

--Per Petterson, It's Fine by Me (1992)

'it is a prosy life'

The time was when ships passing each other at sea backed their topsails and had a "gam," and on parting fired guns; but those good old days have gone. People have hardly time nowadays to speak even on the broad ocean, where news is news, and as for a salute of guns, they cannot afford the powder. There are no poetry-enshrined freighters on the sea now; it is a prosy life when we have no time to bid one another good morning.

—Captain Joshua Slocum, Sailing Alone Around the World (1900)

They's too much freedom, addiction, fear, and violence blinding us from the truth

Purcell said, "World's changed. Time is come when education, self-improvement don't matter. It's come back to a man's got to know what he's good at. Your history will either help or hinder."

Jarhead waved the smoke from his face and said, "History?"

Purcell said, "Your kin. What they done did hoping to make this world a better place. Things your father and grandfather learned you. How to use your hands. Plant a garden. Hunt. Fish. Fight. What some seem to forget is history is now doomed to repeat itself, seeing as ain't nobody learned from their mistakes. Now no one can stop what has started."

Lost, Jarhead asked, "What's started?"

Purcell told him, "We're at the beginning of a violent era. Jobs are gone. Self worth and moral values have been sold. Some, like Alonzo, even prey on children. Film it, take pictures of it, and sell it. They's too much freedom, addiction, fear, and violence blinding us from the truth."

Jarhead crossed his arms across his chest, convinced that Purcell was fifty-two cards shy of a full deck, and asked "What truth?"

Purcell could read Jarhead's expression, his thoughts. "That things have fallen apart. Everything our kin suffered to build is being disassembled. Criminals run everything now, government, everything. Gangsters the only one seeing any profit. We got no jobs, no money, no power, no nothin', nothin' to live for 'cept vice and indulgence. That's how they control us. But it's falling apart. What we got is our land and our machines, our families, and our ability to protect it all, to keep them alive. We got our hands. Ones who'll survive will be the ones can live from the land. Can wield a gun. Those folks'll fight for what little they've got. They'll surprise the criminals with their own savagery. Man, woman, and child will be tested. Others'll be too weak and scared. Uneducated in common sense. Won't know what's happened. But believe me, war is coming."

 -- Frank Bill, Donnybrook (2013)

'our more gradual and doubtful age'

The age was the Elizabethan; their morals were not ours; nor their poets; nor their climate; nor their vegetables even. Everything was different. The weather itself, the heat and cold of summer and winter, was, we may believe, of another temper altogether. The brilliant amorous day was divided as sheerly from the night as land from water. Sunsets were redder and more intense; dawns were whiter and more auroral. Of our crepuscular half-lights and lingering twilights they knew nothing. The rain fell vehemently, or not at all. The sun blazed or there was darkness. Translating this to the spiritual regions as their wont is, the poets sang beautifully how roses fade and petals fall. The moment is brief they sang; the moment is over; one long night is then to be slept by all. As for using the artifices of the greenhouse or conservatory to prolong or preserve these fresh pinks and roses, that was not their way. The withered intricacies and ambiguities of our more gradual and doubtful age were unknown the them. Violence was all. The flower bloomed and faded. The sun rose and sank. The lover loved and went. And what the poets said in rhyme, the young translated into practice. Girls were roses, and their seasons were short as the flowers'. Plucked they must be before nightfall; for the day was brief and the day was all.

—Virginia Woolf, Orlando (1928)

John Henry Newman's Personal Terror

Discovering no external assurance that history was guided by the hand of God, he looked out upon society and saw suffering, disease, squalor, misery, men falling away from Christianity and not returning, the long procession of the world, its Babel of languages, the astrologers of Chaldaea and the chariots of Egypt, and he shrank away with a sensitive horror. This bogy of skepticism was no bogy; it was his personal terror, the dead hand which scrabbled at him in the night when his faith was sleeping.

—Owen Chadwick, From Bossuet to Newman (1957)

Making us God

True, this offer no longer seems to arouse much interest in a certain number of people, adepts of a Christianity which claims to want to be not "moderately" but fully "modern", perfectly adapted to a world hostile to all mystical excesses, whether moral or metaphysical...."Would a man with good sense today still want to become God?" What a surprising lack of ambition in this "modern" Christianity!...Let us conclude that "a Christianity which offers man something less than making him God is too modest..." [Quoting Joseph Ratzinger].

—Henri de Lubac, A Brief Catechesis on Nature & Grace (1980)

In the Aftermath of Christianity

The only cult that can truly thrive in the aftermath of Christianity is a sordid service of the self, of the impulses of the will, of the nothingness that is all that the withdrawal of Christianity leaves behind. The only futures open to post-Christian culture are conscious nihilism, with its inevitable devotion to death, or the narcotic banality of the Last Men, which may be little better than death. Surveying the desert of modernity, we would be, I think, morally derelict not to acknowledge that Nietzsche was right in holding Christianity responsible for the catastrophe around us (even if he misunderstood why); we should confess that the failure of Christian culture to live up to its victory over the old gods has allowed the dark power that once hid behind them to step forward in propria persona. And we should certainly dread whatever rough beast it is that is being bred in our ever coarser, crueler, more inarticulate, more vacuous popular culture; because, cloaked in its anodyne insipience, lies a world increasingly devoid of merit, wit, kindness, imagination, or charity.

—David Bentley Hart, "Christ and Nothing" (2003)

a generation of wingless chickens

If you live today you breathe in nihilism. In or out of the Church, it’s the gas you breathe....I think that the Church is the only thing that is going to make the terrible world we are coming to endurable....[I]f you believe in the divinity of Christ, you have to cherish the world at the same time that you struggle to endure it....It is easy to see that the moral sense has been bred out of certain sections of the population, like the wings have been bred off certain chickens to produce more white meat on them. This is a generation of wingless chickens, which I suppose is what Nietzsche meant when he said God was dead.

—Flannery O'Connor, Letters (1955)

The Spirit and Wonder World

We cannot use electric lights and radios and, in the event of illness, avail ourselves of modern medicine and clinical means and at the same time believe in the spirit and wonder world of the New Testament. And if we suppose that we can do so ourselves, we must be clear that we can represent this as the attitude of Christian faith only by making the Christian proclamation unintelligible and impossible for our contemporaries.

—Rudolf Bultmann, "The New Testament and Mythology" (1941)

'leaves and sky on opening my eyes'

On his way to work each morning, Marcovaldo walked beneath the green foliage of a square with trees, a bit of public garden, isolated in the junction of four streets. He ... listened to the racket of the sparrows, tone-deaf, invisible on the branches. To him they seemed nightingales, and he said to himself: "Oh, if I could wake just once at the twitter of birds and not at the sound of the alarm and the crying of little Paolino and the yelling of my wife, Domitilla!" or else: "Oh, if I could sleep here, alone, in the midst of this cool green shade and not in my cramped, hot room; here amid the silence, not amid the snoring and sleep-talking of my whole family and the racing of trams down below in the street; here in the natural darkness of the night, not in the artificial darkness of closed blinds, streaked by the glare of headlights; oh, if I could see leaves and sky on opening my eyes!" With these thoughts every day Marcovaldo began his eight daily hours—plus overtime—as an unskilled laborer.

—Italo Calvino, Marcovaldo, or The seasons in the city (1963; trans. William Weaver 1983)

'the next level of abstraction'

"And Ted's right on top of that, he thinks our culture attaches too much importance to feelings, he says it's out of control, it's not computers that are making everything virtual, it's mental health. Everyone's trying to correct their thoughts and improve their feelings and work on their relationships and parenting skills instead of just getting married and raising children like they used to, is what Ted says. We've bumped up to the next level of abstraction because we have too much time and money, is what he says, and he refuses to be a part of it. He wants to eat 'real' food and go to 'real' places and talk about 'real' things like business and science. So he and I don't really agree at all anymore on what's important in life."

—Jonathan Franzen, The Corrections (2001)

'all of our so-called successful men'

Doc said, "Look at them. There are your true philosophers. I think," he went on, "that Mack and the boys know everything that has ever happened in the world and possibly everything that will happen. I think they survive in this particular world better than other people. In a time when people tear themselves to pieces with ambition and nervousness and covetousness, they are relaxed. All of our so-called successful men are sick men, with bad stomachs, and bad souls, but Mack and the boys are healthy and curiously clean. They can do what they want. They can satisfy their appetites without calling them something else." This speech so dried out Doc's throat that he drained his beer glass. He waved two fingers in the air and smiled. "There's nothing like that first taste of beer," he said.

Richard Frost said, "I think they're just like anyone else. They just haven't any money."

"They could get it," Doc said. "They could ruin their lives and get money. Mack has qualities of genius. They're all very clever if they want something. They just know the nature of things too well to be caught in that wanting."

—John Steinbeck, Cannery Row (1945)

...a fugitive awareness...

The young man standing opposite me smiled. Then he dropped on his knees and with a dreamy look on his face told me: "There has never been a time in which I have been convinced from within myself that I am alive. You see, I have only such a fugitive awareness of things around me that I always feel they were once real and are now fleeting away. I have a constant longing, my dear sir, to catch a glimpse of things as they may have been before they show themselves to me. I feel that then they were calm and beautiful. It must be so, for I often hear people talking about them as though they were."

—Franz Kafka, "Conversation with the Supplicant" (1909) (trans. Willa & Edwin Muir 1948)

'I have an unfortunate disposition'

“‘Now look here, Maksim Maksimich,’ he [Pechorin] answered, ‘I have an unfortunate disposition: whether it is my upbringing that made me thus or whether God created me so, I don’t know: I only know that if I am a cause of unhappiness for others, I am no less happy myself. Naturally, that is poor comfort for them, nevertheless, this is a fact. In my early youth, from the minute I emerged from under my family’s supervision, I began madly to enjoy every pleasure that money could buy, and, naturally, those pleasures became repulsive to me. Then I ventured out into the grand monde, and, soon, I became likewise fed up with society: I have been in love with fashionable belles, and have been loved, but their love only irritated my imagination and vanity, while my heart remained empty ... I began to read, to study—I got just as sick of studies—I saw that neither fame nor happiness depended on them in the least, since the happiest people are dunces, while fame is a question of luck, and in order to obtain it, you only have to be nimble. Then I began to be bored ... Soon after, I was transferred to the Caucasus: this was the happiest time of my life. I hoped that boredom did not exist among Chechen bullets. In vain! After one month, I got so used to their buzzing and to the nearness of death, that, really, I paid more attention to the mosquitoes, and I was even more bored than before, because I had almost lost my last hope. When I saw Bela in my home, when for the first time I held her in my lap and kissed her black curls, I—fool that I was—imagined she was an angel sent me by compassionate fate ... I was wrong again. The love of a wild girl was little better than that of a lady of rank; the ignorance and the naïveté of one pall on you as much as the coquetry of the other. I still like her, I suppose; I am grateful to her for several rather sweet moments; I am ready to die for her—only I find her company dull. Whether I am a fool or a villain, I don’t know; but of one thing I’m sure, that I also deserve pity, even perhaps more than she. My soul has been impaired by the fashionable world, I have a restless fancy, an insatiable heart; whatever I get is not enough; I become used as easily to sorrow as to delight, and my life becomes more empty day by day; there is only one remedy left for me: to travel. As soon as I can, I shall set out—but not for Europe, God preserve! I shall go to America, to Arabia, to India—perchance I may die somewhere, on the way! At least, I am sure that this last consolation will not soon be exhausted with the help of storms and bad roads.’ He went on like this for a long time, and his words became engraved in my memory because it was the first time that I had heard such things from a man of twenty-five, and I hope to God it may also be the last ... ”

—Mikhail Lermontov, A Hero of Our Time (1839/rev. 1841) (trans. Vladimir Nabokov w/ Dmitri Nabokov 1958)

But something is wrong.

But what are we to make of a man who is committed in the most radical sense to the proposition that truth is attainable by science and that emotional gratification is attainable by interacting with one's environment and at the highest level by the enjoyment of art? It seems that everything is settled for him. But something is wrong. He has settled everything except what it is to live as an individual. He still has to get through an ordinary Wednesday afternoon. Such a man is something like the young man Kierkegaard described who was given the task of keeping busy all day and finished the task at noon. What does this man do with the rest of the day?
the rest of his life?

--Walker Percy, Signposts in a Strange Land (1991)