Life Could be Capable of Small Beauties

Corrigan told me once that Christ was quite easy to understand. He went where He was supposed to go. He stayed where He was needed. He took little or nothing along, a pair of sandals, a bit of a shirt, a few odds and ends to stave off the loneliness. He never rejected the world. If He had rejected it, He would have been rejecting mystery. And if He rejected mystery, He would have been rejecting faith.  

What Corrigan wanted was a fully believable God, one you could find in the grime of the everyday. The comfort he got from the hard, cold truth--the filth, the war, the poverty--was that life could be capable of small beauties. He wasn't interested in the glorious tales of the afterlife or the notions of a honey-soaked heaven. To him that was a dressing room for hell. Rather he consoled himself with the fact that, in the real world, when he looked closely into the darkness he might find the presence of a light, damaged and bruised, but a little light all the same. He wanted, quite simply, for the world to be a better place, and he was in the habit of hoping for it. Out of that came some sort of triumph that went beyond theological proof, a cause for optimism against all the evidence. 

"Someday the meek might actually want it," he said.

--Colum McCann, Let the Great World Spin (2009)

'the height from which past and [future] are ... equally visible'

She has the novelist's preoccupation with logic, the logic of Time past and Time future, not so much the real short-story teller's obsession with Time present—the height from which past and [future]* are presumed to be equally visible.

—Frank O'Connor, The Lonely Voice: A Study of the Short Story (1963)

*text says "past and present," but I think he meant future.

'the salt, bitter passion of the sea'

The trouble began at evening. Then a yearning for something unknown came over her, a passion for something she knew not what. She would walk the foreshore alone after dusk, expecting, expecting something, as if she had gone to a rendezvous. The salt, bitter passion of the sea, its indifference to the earth, its swinging, definite motion, its strength, its attack, and its salt burning, seemed to provoke her to a pitch of madness, tantalizing her with vast suggestions of fulfilment. And then, for personification, would come Skrebensky, Skrebensky, whom she knew, whom she was fond of, who was attractive, but whose soul could not contain her in its waves of strength, nor his breast compel her in burning, salty passion.

—D.H. Lawrence, The Rainbow (1915)

You Want to Rebel Against Society?

"Art as a weapon?" he said to me, the word "weapon" rich with contempt and itself a weapon. "Art as taking the right stand on everything? Art as the advocate of good things? Who taught you all this? Who taught you art is slogans? Who taught you art is in the service of 'the people'? Art is in the service of art--otherwise there is no art worthy of anyone's attention. What is the motive for writing serious literature, Mr. Zuckerman? To disarm the enemies of price control? The motive for writing serious literature is to write serious literature. You want to rebel against society? I'll tell you how to do it--write well. You want to embrace a lost cause? Then don't fight in behalf of the laboring class. They're going to make out fine. They're going to fill up on Plymouths to their heart's content. The workingman will conquer us all--out of his mindlessness will flow the slop that is this philistine country's cultural destiny. We'll soon have something in this country far worse than the government of the peasants and the workers--we will have the culture of the peasants and the workers. Not the high-flown word, not the inspiring word, not the pro-this and anti-that word, not the word that advertises to the respectable that you are a wonderful, admirable, compassionate person on the side of the downtrodden and the oppressed. No, for the word that tells the literate few condemned to live in America that you are on the side of the word! This play of yours is crap. It's awful It's infuriating. It is crude, primitive, simple-minded, propagandistic crap. It blurs the world with words. And it reeks to high heaven of your virtue. Nothing has a more sinister effect on art than an artist's desire to prove that he's good. The terrible temptation to idealism! You must achieve mastery over your idealism, over your virtue as well as over your vice, aesthetic mastery over everything that drives you to write in the first place--your outrage, your politics, your grief, your love! Start preaching and taking positions, start seeing your own perspective as superior and your worthless as an artist, worthless and ludicrous. Why do you write these proclamations? Because you look around and you're 'shocked'? Because you look around and you're 'moved'? People give up too easily and fake their feelings. They want to have feelings right away, and so 'shocked' and 'moved' are the easiest. The stupidest. Except for the rare case, Mr. Zuckerman, shock is always fake. Proclamations. Art has no use for proclamations! Get your lovable shit out of this office, please."

--Philip Roth, I Married a Communist (1998)

"the rattle of everything that led to the future"

The third time he got up to look at the woods, it was almost six o'clock and the gaunt trunks appeared to be raised in a pool of red light that gushed from the almost hidden sun setting behind them. The old man stared for some time, as if for a prolonged instant he were caught up out of the rattle of everything that led to the future and were held there in the midst of an uncomfortable mystery that he had not apprehended before. He saw it, in his hallucination, as if someone were wounded behind the woods and the trees were bathed in blood. After a few minutes this unpleasant vision was broken by the presence of Pitts's pick-up truck grinding to a halt below the window. He returned to his bed and shut his eyes and against the closed lids hellish red trunks rose up in a black wood.

—Flannery O'Connor, "A View of the Woods" (1957; reprinted 1965 in Everything That Rises Must Converge)

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)

'the multitudinous beauties of her body'

. . . And he began to discover her. He had an inkling of the vastness of the unknown sensual store of delights she was. With a passion of voluptuousness that made him dwell on each tiny beauty, in a kind of frenzy of enjoyment, he lit upon her: her beauty, the beauties, the separate, several beauties of her body.

He was quite ousted from himself, and sensually transported by that which he discovered in her. He was another man reveling over her. There was no tenderness, no love between them any more, only the maddening, sensuous lust for discovery and the insatiable, exorbitant gratification in the sensual beauties of her body. And she was a store, a store of absolute beauties that it drove him to contemplate. There was such a feast to enjoy, and he with only one man’s capacity.

He lived in a passion of sensual discovery with her for some time—it was a duel: no love, no words, no kisses even, only the maddening perception of beauty consummate, absolute through touch. He wanted to touch her, to discover her, maddeningly he wanted to know her. Yet he must not hurry, or he missed everything. He must enjoy one beauty at a time. And the multitudinous beauties of her body, the many little rapturous places, sent him mad with delight, and with desire to be able to know more, to have strength to know more. For all was there.

—D.H. Lawrence, The Rainbow (1915)

'the unfathomed distances in himself'

From the first, the baby stirred in the young father a deep, strong emotion he dared scarcely acknowledge, it was so strong and came out of the dark of him. When he heard the child cry, a terror possessed him, because of the answering echo from the unfathomed distances in himself. Must he know in himself such distances, perilous and imminent?

—D.H. Lawrence, The Rainbow (1915)

Death is Such a Physical Thing

"The worst of my disequilibrium had passed in a couple of years. I wouldn't bore even a highly paid psychiatrist with the details of my love life, my sex life, during this period, except to say that it was quite a lot less than nothing--that is, I couldn't bear to have so much as a single sexual thought, let a single desire so much as flicker in my mind, during the two years after I was widowed. Not only because my grief made me loyal to my wife, but also because I was grieving for someone who was dead, and death is such a physical thing. I didn't want physical things. I didn't even like facts about things, and in a secret way I came to hate the truth itself. 

This extra dimension of loneliness, this revulsion for the world and even, at first, for the stuff of which it was composed, seemed unique at the time. But I think I see now that it was completely typical, and that what revolted me above all was the understanding that everything passes away." 

--Denis Johnson, The Name of the World (2000)

Looking From Either Side of the Same Frame

"The friendship was all in my mind, but Bill was not. I saw him once or twice a week. He worked in the Museum of Art. I often visited a particular drawing there, and Bill was the guard who generally stood near it, wearing blue pants and a white shirt with a breast tag bearing his name: W. Connors. I introduced myself once, and he told me his first name. A black man, somewhere in his late forties.

That I should be so affected by this drawing as to come around all the time, hungering at it, I thought might be understandable to a person who'd spent enough time in its presence to have been penetrated, similarly penetrated, maybe without the complicity of the artgoer, but penetrated anyway by its message. I felt a kinship with Bill--an illusory kinship, like the strange shocking wedding you experience with a figure who turns his face toward you as you flicker past in a train--to inhabit a frame for them, as they inhabit a frame for you--looking from either side of the same frame, I think you get it, in a moment that blinks on and blinks off, but never changes, a picture, in other words. Anyhow I liked thinking we shared something, each of us involved so much with what was going on in the same frame, Bill Connors and I."

--Denis Johnson, The Name of the World (2000)