Well, it’s been a few days since we digested, so let’s go for it:
Writing: I was in Living Faith last Sunday. Next appearance won’t be until the beginning of May.
Several blog posts – just scroll back for those. Lots of travel blathering to assuage my guilt about privilege and such. Dug up an old piece I wrote on St. Benedict the Black (Moor), posted that and discovered that I’ve been annoyed by the same things for a long time.
Lots of sitting around, staring and jotting notes.
Oh! The Loyola Kids Book of Signs and Symbols is a finalist for an “Excellence in Publishing Award” from the Association of Catholic Publishers.
Listening: Much Liszt and Ginastera still, but not as much Beethoven – we may be almost done with this particular piece for the year after last Saturday. Hopefully not 
completely done – that would mean he didn’t do well enough to advance to the state level – but we’ll see. Waiting for those results.
As that area of piano winds down, the jazz and organ levels up. Lots of listening to this this week – and for the next few weeks.
Reading: All right, here we go. First, let’s do what’s in progress.
Rare for me, I purchased a brand new book, simply on the basis on a recommendation. I don’t remember where I saw this mentioned, but since it involved the Gospel of Mark – along with John, one of my two favorites – and seemed to take on some of my concerns, I was in: The Memoirs of St. Peter: A New Translation of the Gospel of Mark.
Simply reading the introduction was a revelation and prompted me to regret, once again, the thrust of Biblical studies in the era in which I came of age – the 80’s and 90’s – rooted in the historical-critical method, aka – as it panned out for most of us – skepticism. I suppose what we are seeing now needed that stage to exist. Perhaps this moment couldn’t have come to life without both the shaking of old pietistic assumptions as well as the hard contextual work of the historical-critical scholars, but still. What time wasted, what distance created between the reader and Christ by fixating us – even the lay reader via Bible studies and homiletics – on what Matthew is saying to his Jewish readers here and how it differs from what Luke is saying to his Gentile readers there.
More as I go along.
I’ve read two novels since last we spoke on these matters:
Case Histories by Kate Atkinson
Why this and how? The typical rabbit-trail route. Browsing the “new releases” I came upon her Transcription. It looked mildly interesting, which led me to go to the “A’s” in the fiction section and see what else she’d written – a lot, as it turned out – so I plucked out a couple to try. I ended up starting with this one rather than the newest. It was..okay.
She writes well, and that’s why it wasn’t time wasted for me. I learned some things from reading her. But the novel wasn’t ultimately satisfying for me and led me to decide to just return the others I’d checked out and move on.
There are three mysteries introduced in the story, which end up being…sort of connected. I think what put me off was, first, I figured things out pretty early, and I never figure mysteries out. Maybe I’m just getting smarter, but I doubt that.
Secondly, there is a theme of abuse within a family which is treated rather lightly by surviving family members when it comes to light. The abuse was terrible, and I found the reaction of characters both unbelievable and – hate to use the word, but this is it – offensive.
My only other comment on the book is that once again – Catholic themes and imagery pop up, and I wasn’t even looking for them – again. A family member ends up in a convent and while the treatment of this tumbles a little bit into caricature, and I honestly don’t think this person would have actually been accepted into religious life considering her issues and weirdness, still – there was a theme of contrition and doing penance for one’s sins that required a working out, and where do you go when you need to make that happen? Catholic Land, of course!
Now, for a much better, more serious book – The Blood of the Lamb by Peter de Vries.
(The link goes to an archive.org version that you can “borrow.” The book is still in print, though and easy to find. )
As I mentioned the other day, de Vries was a favorite of my father’s and was quite popular in the 60’s. I’d never read anything by him, and this novel is a departure from his usual humorous work – although it has its moments as well.
I rarely, if ever suggest to you “You should read this book” – simply because life is short, people’s tastes vary, and who am I?
But I’m going to make an exception here. I think you should read this book – if you’re interested in faith, period, but particularly faith and art.
Here’s an excellent essay from Image introducing de Vries, and particularly this book:
IT WAS AN ORDINARY autumn night in suburban Chicago when I received the most disturbing book I have ever read. I was seventeen, slouching in my bedroom making a half-hearted attempt at homework, my sweaty cross-country clothes festering on the floor. My father appeared at the doorway and handed me a yellowed paperback that looked at least a few decades old.
“You might like this,” he said.
It was The Blood of the Lamb by Peter De Vries. I had heard De Vries’s name for the first time only a few days earlier. It came up at the family dinner table, and as I learned about him, I couldn’t believe I hadn’t heard of him sooner. He was once a well-known satirist who published twenty-six novels, most of them commercially successful. He spent forty-three years as an editor at TheNew Yorker, his short stories appearing regularly in its pages. He enjoyed a privileged perch in the cultural landscape, friends with J.D. Salinger and James Thurber.
And he came from our people—the Dutch Calvinists of Chicago. He attended my religious high school and college. He grew up in the same South Side neighborhood as my grandmother, worshipping at the same church, Second Christian Reformed on Seventy-Second Street. According to a family story, he had dated her, or tried to date her. Or they shared a hymnal at a Sunday evening church service. By Dutch Calvinist standards, that’s practically second base.
A short synopsis:
Don Wanderhope is , as the essay above says, from Dutch Calvinist stock, living in Chicago, when we first meet him, in the late 1920’s. His father runs a refuse company (common among Dutch Calvinists, according to this essay), and he grows to adulthood listening in on theological arguments, helping his father, going to school, discovering girls, and yearning for a different, more refined life.
He gets into a bit of trouble with one girl (a hilarious scene – I mean, who can blame them for not anticipating the model home being shown on a Sunday evening?) but is spared from marrying her by a TB diagnosis. He goes to Colorado sanatorium (I always enjoy fictional sanatorium scenes because my mother had TB and spent time in one in New Hampshire in her youth – and remembered the time, in a way, as the best time of her life.) where he meets another girl, falls in love, but that ends and he heads back to Chicago, mostly healed (if he was ever really that ill at all) discovers his father in the beginning stages of dementia, goes to college, marries, moves to New York, works in advertising, has a daughter who eventually dies of leukemia.
I won’t say spoiler alert because everyone knows that the illness, suffering and death of the character’s daughter is the center of the novel – because it’s autobiographical. The novel was published a year after de Vries’ own 10-year old daughter died of leukemia, and oh, it is raw and painful and sorrowful.
So, no – if subject matter like that would be difficult for you to handle, you shouldn’t read it.
But if you can handle it, and you want to be immersed in a very honest, challenging exploration of faith and theodicy – pick it up.
Before I read it, I was under the impression that the book was the cry of an atheist soul, but it’s really not. It’s the cry of a suffering, loving soul who just doesn’t understand. It’s a dramatization of the question: You, a human parent, would do everything you could to alleviate your child’s suffering – why doesn’t God do the same for his own suffering children? This. Makes. No. Sense.
Jeffrey Frank, writing in The New Yorker in 2004 about De Vries’s legacy, calls the following hospital scenes “as unbearable as anything in modern literature.” I can’t say that he’s exaggerating. Don and Carol make a series of visits to a New York hospital, each time receiving assurances from her oncologist, Dr. Scoville, about his progress researching cures. De Vries charts the development of her leukemia in excruciating detail, tracking the cycles of remission and broken hopes, with each medication more desperate than the last.
Don joins the other parents in trying to preserve a sense of normalcy. They throw birthday parties and speak of returning to school in the fall. He watches a dying infant crawl the hallway “wearing a turban of surgical gauze, whom a passing nurse snatched up and returned to its crib.”
He describes these incidents as if laying out evidence against a heartless God. Here the book’s title becomes clear. It refers not to the blood of Jesus, the lamb of scripture, but to the young girl. Don’s innocent lamb is poisoned by her own blood.
When I read the book at seventeen, it was De Vries’s intensity that rattled me so deeply. The Blood of the Lamb attacked my community’s faith, furiously, from within. That’s something that Hitchens and the so-called New Atheists couldn’t do. We were taught to expect “the world” to mock our faith. But here was one of our own doing the same, and he struck me as funny, sophisticated, and intelligent in doing so. I felt an uncomfortable shiver of recognition, because I knew, even if it went unspoken, that our faith clashed with modern science, that our scriptures carried contradictions, and that religion often fueled as much bigotry as good in the world. I couldn’t defend the reasons for my faith against De Vries.
Returning to the book as an adult, I realize I misremembered two things. First, De Vries reserves as much rage for medical authorities as religious ones. When Dr. Scoville glibly tells him about the “exciting chase” of developing chemotherapy drugs, Wanderhope responds, “Do you believe in God as well as play at him?”
Second, I remembered Wanderhope as a settled unbeliever from his university days onward. Yet it’s clear that he keeps searching for divine guidance until the very end of his daughter’s life, even carrying a crucifix and medal of Saint Christopher. His retort to Dr. Scoville is a bitter joke, yet it’s also the question he can’t stop asking.
I’m going to close with a few quotes from the novel, but I want to point out something alluded to in what the essayist says here, something that is so interesting to me. De Vries’ background was solid Dutch Calvinist, and the theological discussions at the beginning take on faith in that context – predestination, and so on. But as the novel moves to New York, the religious context and imagery become very, very Catholic. The practical reason is that there’s a Catholic church on the way to the hospital. Wanderhope is always passing it and even stopping in. The crucifix outside the church becomes the focus of a final, enraged gesture.
Partly, I suppose because this reflects de Vries’ own actual experience, partly because well, Calvinists don’t have a lot of imagery that lends itself to dramatization of inner faith turmoil.
Once again.
He resented such questions as people do who have thought a great deal about them. The superficial and slipshod have ready answers, but those looking this complex life straight in the eye acquire a wealth of perception so composed of delicately balanced contradictions that they dread, or resent, the call to couch any part of it in a bland generalization. The vanity (if not outrage) of trying to cage this dance of atoms in a single definition may give the weariness of age with the cry of youth for answers the appearance of boredom.
I made a tentative conclusion. It seemed from all of this that uppermost among human joys is the negative one of restoration: not going to the stars, but learning that one may stay where one is.
The greatest experience open to man then is the recovery of the commonplace. Coffee in the morning and whiskeys in the evening again without fear. Books to read without that shadow falling across the page.
Dead drunk and cold-sober, he wandered out into the garden in the cool of the evening, awaiting the coming of the Lord.
There is a point when life, having showered us with jewels for nothing, begins to exact our life’s blood for paste.
And then, on a light note, this – reflecting the mid-1930’s. The content is more explicit now, but really, has anything changed? The pride in putting something stupid out there and selling it as a manifestation of some sort of artistic progress?
One summer when Carol was attending day camp, Greta had an affair with a man named Mel Carter. He was an Eastern publicity representative for a film studio, and often instructed dinner parties to which we went in those days with accounts of the movies’ coming of age. ‘We have a picture coming up,’ he said once, ‘in which a character says “son of a bitch.” Lots of exciting things are happening. Still, it’s only a beginning. Much remains to be done.’
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Here’s a short story for you that’s about a hundred and seventy-five levels below the writing of Graham Greene.
Well….Tuxedo Junction is actually here in Birmingham, Alabama. I did not know that until this week. 
picking this up. But if you do have an interest in such things – you might like this. Or you might tire of it, as I did. I liked Collins’
recouping what morality, if not the legal and social system owe her. The Woman in White‘s events are described in two stages: 1) what happened and 2) one character’s attempts to discover what happened and bring the perpetrators to some sort of justice. I found the narrative stage of the No Name more compelling.
Up to that time she had known only masters who despised and maltreated her, or at best considered her a useful slave. Now, however, she heard that there is a “paron” above all masters, the Lord of all lords, and that this Lord is good, goodness in person. She came to know that this Lord even knew her, that he had created her—that he actually loved her. She too was loved, and by none other than the supreme “Paron”, before whom all other masters are themselves no more than lowly servants. She was known and loved and she was awaited.
Eucharist on Kindle. 
Charlotte was Both 