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Posts Tagged ‘books’

— 1 —

The stupidist thing I am currently addicted to are those really short, shot over the shoulder, quick-cut DIY, cooking and Life-hacking videos you find mostly on Instagram, and also on Facebook pages like 5-Minute Crafts.  It makes satisfying that aspirational (which is it all it will ever be) Maker inside that more efficient.

LifeHacks on Instagram.  One of the DIY feeds, if you want to know what I’m talking about.

Glue guns not optional.

That said, this was very funny to me. When you have no more ideas – not a single one – left.

— 2 —

Fr. Robert Imbelli, always  good and fair writer and thinker, has thoughts on the impact of the post-Conciliar reforms on sacramental life:

But is the challenge before us a doctrinal-pastoral “accommodation” to current cultural “realities,” or (as Saint Paul dares to mount, in the face of the culture of his day), a doctrinal-pastoral mystagogy?

The Corinthians, the Romans, the Galatians were as fractious and divisive as our contemporary divorce and discard culture. Hence Paul’s “accompaniment” of them entailed all the pain and hope of childbirth: “until Christ be formed in you” (Gal 4:19).

Thus Catholicism’s tradition of “Seven Sacraments” should not be construed as some arbitrary numerical concoction. Rather, especially today, it represents the Spirit-guided safeguard of a life-giving sacramental vision that stands in liberating contrast to the stunted secular imagination whose one-dimensional individualism and consumerism ends by suffocating the soul.

However, if as I have suggested the foundational issue is faith in Jesus Christ as Lord of the Church and Savior of the world, then the challenge is primarily that of a renewed Christ-centered proclamation and catechesis.

His is the beloved face revealed in and through the warp and woof of Catholicism’s sacramental tapestry. His is the radiant form to whom believers are sacramentally conformed and transformed.

— 3 —

This is an excellent article from the UK Catholic Herald on the ridiculous recent Pontifical Academy of Social Sciences on “biological extinction.”

The Pass has, since its founding in 1994, been charged with surveying the scholarship on contemporary topics in order to be of use to the Church’s pastors and theologians in the application of the principles of Catholic social teaching. In recent years, it has taken a turn towards publicity seeking, as when it invited Evo Morales of Bolivia and American senator Bernie Sanders last year to discuss the 25th anniversary of Centesimus Annus.

This year’s gambit was to invite the completely discredited Paul Ehrlich, the grandfather – if one might use that natalist term – of coercive population control, presumably to show broadmindedness by inviting the Church’s enemies and to generate notoriety by gratuitously sticking a finger in the eye of the Church’s pro-life witnesses.

This year’s meeting of the Pass was little different from any routine gathering of environmental alarmists at the United Nations. Consider the preamble to the meeting, which is standard man-is-a-cancer-on-the-planet boilerplate..

Robert Royal had a lot to say about the conference at the Catholic Thing website – his articles are gathered here.  (He intended to actually attend the sessions, but they were closed off to the press at somewhat the last minute.)

— 4 —

Donna Cooper O’Boyle has a new book coming out soon – a children’s book on Fatima. And perhaps you can recognize the style of the illustrator? Yes – it’s Ann Engelhart, my friend and colleague and talented artist. I’ve seen some of the interior art, and it’s really lovely, so check it out.

Another recent project of Ann’s, published last year, is The Chestertons and the Golden Key, written by Nancy Carpentier Brown. It’s another lovely book!

And what about us? Yes, we are tossing around ideas for something new. I will be traveling  up that way in June for a joint talk we are doing at Immaculate Conception Seminary Library, so we will hopefully by then have substantive ideas to discuss. 

— 5 —.

Speaking of my books, I just restocked the bookstore. Go here to see what’s available. I’ll include a copy of the Lent Daybreaks with each order – until they run out.

Not there because it’s not yet published…but coming in a few months:

"amy welborn"

— 6 –

Back to the Catholic Herald – Matthew Schmitz this time: “A Beautiful Church for the Poor.”

Mary Douglas, a great anthropologist and devout Catholic, saw this coming. When the bishops of England and Wales lifted the obligation for Friday abstinence, they suggested there was something untoward in the gusto with which Irish labourers observed the fast. Surely, the bishops believed, such outward observance would be better replaced by the more careful and thoughtful cultivation of an interior state of penitence and sorrow, perhaps complemented by a charitable gift?

Such anti-ritualistic arguments were made all across the Catholic world during and after the Council. Douglas, who had studied ritual among primitive tribes, bristled at them. She believed the bog Irish were being treated unfairly because of “a blank in the imaginative sympathy of their pastors”. The hierarchy had been made, “by the manner of their education, dull to non-verbal signals, and insensitive to their meaning”. They came to prefer ethical stances to ritual observance, and so they forgot how to speak to the poor.

For people who have not had the time and training necessary for cultivating a refined interior life or exquisite set of ethical commitments, a simple task like abstaining from meat gives the Christian life a meaning and shape that is no less profound for being inarticulate. In abolishing practices that poor Catholics had treasured for so long, the bishops acted with such violence that it is hard not to see it in terms of class war.

Of course, the Catholic faith is about divine mysteries, not human rituals, however treasured. Thomas Aquinas distinguished ceremonial forms from what was essential to the sacraments. While the sacraments were instituted by God, the form of celebration was determined by man.

This distinction is what gave the fathers of the Second Vatican Council the boldness to tamper with the most ancient rites of the Church. Yet Aquinas saw something that too many in that time did not: ritual cannot be dispensed with and should not be disparaged. We need solemn ceremonial forms not because they are essential but because humans have always tended to comprehend the profound through the trivial.

We need fixed and tangible ways of perceiving divine mysteries. This is why Aquinas defends not only the importance of ritual but also the use of images in Church. He offers three arguments. First, images are necessary for the instruction of simple people. Second, they aid the memory by daily presenting the example of the saints. Third, they help to excite devotion.

Really, though, Aquinas’s three reasons are one. Though he first defends images as useful for the instruction of simple people, he then goes on to explain why they are useful to us all. For learned and unlettered alike, memory is imprinted and emotion aroused “more effectively by things seen than by things heard”. Aquinas was sophisticated enough to realise that all men are simple. If the poor need art and ritual, so does everyone.

— 7 —

Off to finish my own (not nearly as good) essay and two talks for Monday. Happy first day of the St. Joseph Novena….

For more Quick Takes, visit This Ain’t the Lyceum!

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…for kids. 

"amy welborn"

 

amy-welborn-frances

amy-welborn-frances2

 

amy-welborn-frances3

 

 

From the Loyola Kids Book of Saints. 

By the way, I have restocked my bookstore. I have a speaking engagement on Monday, and I needed to have wares to peddle. I didn’t order a lot, so who knows how long I’ll be open here. But if you want – I sign the books, and you can certainly specify an inscription – here is the bookstore page.  Please note, all prices include Media Mail Shipping.

I have some copies of the Lent Daybreaks hanging around, so as long as you see this sentence in this post, I’ll throw in a free copy of that with every order.

Available:

  • All the Prove It books
  • Prove-It Teen Bible
  • Loyola Kids Book of Saints
  • Loyola Kids Book of Heroes
  • The Words We Pray
  • Catholic Woman’s Book of Days
  • The How-To Book of the Mass
  • Wish You Were Here
  • Bambinelli Sunday
  • Be Saints
  • Adventures in Assisi

 

 

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  • I did post a bit on Saturday, in case you don’t do Internet on the weekends, which a lot of people don’t. And good for you! Both were on fasting and the anxiety Catholics feel about our purportedly lame Latin Rite fasting regime. 
  • It was a weekend of camping, piano and basketball. Older kid went camping, younger one had two piano performances, plus a basketball game. Lost the game, ending the season, but I don’t think anyone’s crushed. Time to move on.
  • Piano. First performance was part of his obligation as a scholarship awardee from his music academy – they must do some extra performances during the course of the year, mostly in retirement facilities: two at Christmas, two in the spring.

 

(In which I finally learn how to embed Instagram here..because it’s code, I had assumed that you did it in the HTML editor, but no…you do it in the visual editor and it magically works…)

For more on Nathaniel Dett, go here. 

When I was trying to post the whole performance on Facebook, it wouldn’t let me, saying I was trying to post music or a performance under copyright to someone else. So I took “Beethoven” out of the description, and no problem.

  • We went to Mass at a parish I’ve only been to once before. It’s in a part of town far from my regular routes (but close to where one of the performances was, and the timing worked out perfectly). I was struck once again by now-familiar course of liturgical life:

 

  • When we strip down ritual to mostly words, we still carry the intuition that these words must mean a great deal, but since the ritual has been denuded of its dramatic elements and only has the most minimal level of symbolic material and gesture, the burden of conveying that meaning is all in the words now, and how the words are uttered. So the celebrant, in his person and in his manner, must convey all that was previously conveyed in what surrounded him. And what we are left with is a celebrant who might try to do this in  the most urgently deeply meaningful manner that, indeed, might move some in the congregation, but might tempt others to laugh, and give one more reminder to humbly stifle that inner liturgy critic, please. It’s Lent, after all. 

 

 

  • Martineau’s writing style is straightfoward and honest. Very accessible, even almost two centuries later. I will definitely be writing about this book when I’m finished, but some observations for now:
  • It was a six week-voyage across the sea. I am preparing for a trip to London in a few weeks.It will take us 9 hours or so to get across. That still astonishes and humbles me. People of Martineau’s era had much more challenging material and physical lives, but seemed to accomplish so much more. What’s my problem?
  • Martineau cannot get enough of the sea. She speaks of every night before retiring to her cabin, of having to go say goodnight to the sea. I think the following passage is a good example of her writing, and her ability to capture scenes, both natural and human.

Our afternoons were delightful; for the greater number of the forty-two days that we were at sea, the sun set visibly, with more or less lustre, and all eyes were watching his decline. There was an unusual quietness on board just about sunset. All the cabin passengers were collected on one side, except any two or three who, might be in the rigging. The steerage passengers were to be seen looking out at the same sight, and probably engaged as we were in pointing out some particular bar of reddened cloud, or snowy mountain of vapours, or the crimsom or golden light spattered on the swelling sides of the billows as they heaved sunward.Then came the last moment of expectation, even to the rising on tiptoe, as if that would enable us to see a spark more of the sun; and then the revival of talk, and the bustle of pairing off to walk. This was the hour for walking the deck; and, till near teatime, almost the whole company might be seen parading like a school. I never grew very fond of walking on a heaving floor, on which you have to turn at the end of every thirty paces or so; but it is a duty to walk on board ship, and it is best to do it at this hour, and in full and cheerful company.

After tea the cabin was busy with whist and chess parties, readers, and laughers and talkers. On damp and moonless evenings I joined a whist party; but my delight was the deck at this time, when I had it all to myself, or when I could at least sit alone in the stern. I know no greater luxury than sitting alone in the stern on fine nights, when there is no one within hearing but the helmsman, and sights of beauty meet the eye wherever it turns. Behind, the light from the binnacle alone gleams upon the deck; dim, shifting lights and shadows mark out the full sails against the sky, and stars look down between. The young moon drops silently into the sea afar. In our wake is a long train of pale fire, perpetually renewed as we hiss through the dark waves.

Once she landed in America, she spends the first part of her travels in New York – city and state. Her observations are fascinating. Just a couple of random citations to give you taste.

She rides a canal boat and is extremely irritated at the gaggle of Presbyterian ministers who take over the boat:

We suffered under an additional annoyance in the presence of sixteen Presbyterian clergymen, some of the most unprepossessing of their class. If there be duty more obvious than another on board a canal boat, it is to walk on the bank occasionally in fair weather, or, at least, to remain outside, in order to air the cabin (close enough at best) and get rid of the scents of the table before the unhappy passengers are shut up to sleep there. These sixteen gentlemen, on their way to a Convention at Utica, could not wait till they got there to begin their devotional observances, but obtruded them upon the passengers in a most unjustifiable manner. They were not satisfied with saying an almost interminable grace before and after each meal, but shut up the cabin for prayers before dinner; for missionary conversation in the afternoon, and for scripture reading and prayers quite late into the night, keeping tired travellers from their rest, and every one from his fair allowance of fresh air.

This is very funny. I’ve never thought of rocking chairs as a Newfangled Contrivance, but I guess they were:

In these small inns the disagreeable practice of rocking in the chair is seen in its excess. In the inn parlour are three or four rocking-chairs, in which sit ladies who are vibrating in different directions, and at various velocities, so as to try the head of a stranger almost as severely as the tobacco-chewer his stomach. How this lazy and ungraceful indulgence ever became general, I cannot imagine; but the nation seems so wedded to it, that I see little chance of its being forsaken. When American ladies come to live in Europe, they sometimes send home for a rocking-chair. A common wedding-present is a rocking-chair. A beloved pastor has every room in his house furnished with a rocking- chair by his grateful and devoted people. It is well that the gentlemen can be satisfied to sit still, or the world might be treated with the spectacle of the sublime American Senate in a new position; its fifty-two senators see-sawing in full deliberation, like the wise birds of a rookery in a breeze. If such a thing should ever happen, it will be time for them to leave off laughing at the Shaker worship.

I hasten to add that Martineau, in general, is a very generous-hearted and open-minded traveler. She has her critiques (and more in Society in America, which I will be picking up next), but they are rare. It’s just that they are amusing, which is they way life usually goes, isn’t it?

Just a few other random observations: She is generally appalled by the behavior of fellow Englishmen as she encounters them in the United States. She feels sorry for Canada, which suffers greatly, in her estimation, in comparison to the United States, and she blames her own country for this. She spends a lot of time at Niagara Falls, even venturing behind the falls – which you can do today, of course (I’ve done it), but I had not idea that kind of tourism at Niagara was established so early. And at one point in her journey – traveling across New York state – she connects with others from her sea voyage, and she is the only woman among a group of men and – those who would caricature the past – this is no big deal. 

As we surmounted the hill leading to our hotel, we saw our two shipmates dancing down the steps to welcome us. There certainly is a feeling among shipmates which does not grow out of any other relation. They are thrown first into such absolute dependance on one another, for better for worse, and are afterward so suddenly and widely separated, that if they do chance to meet again, they renew their intimacy with a fervour which does not belong to a friendship otherwise originated. The glee of our whole party this evening is almost ridiculous to look back upon. Everything served to make a laugh, and we were almost intoxicated with the prospect of what we were going to see and do together. We had separated only a fortnight ago, but we had as much to talk over as if we had been travelling apart for six months.

The Prussian had to tell his adventures, we our impressions, and the Southerner his comparisons of his own country with Europe. Then we had to arrange the division of labour by which the gentlemen were to lighten the cares or travelling. Dr. J., the Prussian, was on all occasions to select apartments for us;. Mr. S., the Dutchman, to undertake the eating department; Mr. H., the American, was paymaster; and Mr. O., the German, took charge of the luggage. It was proposed that badges should be worn to designate their offices. Mr. S. was to be adorned with a corncob. Mr. H. stuck a bankbill in front of his hat; and, next morning, when Mr. O. was looking another way, the young men locked a small padlock upon his button-hole, which he was compelled to carry there for a day or two, till his comrades vouchsafed to release him from his badge.

Here she describes the view from the (now gone) Catskill Mountain House. I’m breaking it up into paragraphs not in the original for ease of reading. Martineau was a devout, deeply spiritual (obviously) Unitarian.

The next day was Sunday. I shall never forget, if I live to a hundred, how the world lay at my feet one Sunday morning. I rose very, early, and looked abroad from my window, two stories above the platform. A dense fog, exactly level with my eyes, as it appeared, roofed in the whole plain of the earth; a dusky firmament in which the stars had hidden themselves for the day. Such is the account which an antediluvian spectator would probably have given of it. This solid firmament had spaces in it, however, through which gushes of sunlight were poured, lighting up the spires of white churches, and clusters of farm buildings too small to be otherwise distinguished; and especially the river, with its sloops floating like motes in the sunbeam. The firmament rose and melted, or parted off into the likeness of snowy sky-mountains, and left the cool Sabbath tobrood brightly over the land.  

What human interest sanctifies a bird’s-eye view! I suppose this is its peculiar charm, for its charm is found to deepen in proportion to the growth of mind. To an infant, a champaign of a hundred miles is not so much as a yard square of gay carpet. To the rustic it is less bewitching than a paddock with two cows. To the philosopher, what is it not? As he casts his eye over its glittering towns, its scattered hamlets, its secluded homes, its mountain ranges, church spires, and untrodden forests, it is a picture of life; an epitome of the human universe; the complete volume of moral philosophy, for which he has sought in vain in all libraries.

On the left horizon are the Green Mountains of Vermont, and at the right extremity sparkles the Atlantic. Beneath lies the forest where the deer are hiding and the birds rejoicing in song. Beyond the river he sees spread the rich plains of Connecticut; there, where a blue expanse lies beyond the triple range of hills, are the churches of religious Massachusetts sending up their Sabbath psalms; praise which he is too high to hear, while God is not.

The fields and waters seem to him to-day no more truly property than the skies which shine down upon them; and to think how some below are busying their thoughts this Sabbath-day about how they shall hedge in another field, or multiply their flocks on yonder meadows, gives him a taste of the same pity which Jesus felt in his solitude when his followers were contending about which should be greatest. It seems strange to him now that man should call anything his but the power which is in him, and which can create somewhat more vast and beautiful than all that this horizon encloses. Here he gains the conviction, to be never again shaken, that all that its real is ideal; that the joys and sorrows of men do not spring up out of the ground, or fly abroad on the wings of the wind, or come showered down from the sky; that good cannot be hedged in, nor evil barred out; even that light does not reach the spirit through the eye alone, nor wisdom through the medium of sound or silence only.  He becomes of one mind with the spiritual Berkeley, that the face of nature itself, the very picture of woods, and streams, and meadows, is a hieroglyphic writing in the spirit itself, of which the retina is no interpreter. The proof is just below him (at least it came under my eye), in the lady (not American) who, after glancing over the landscape, brings her chair into the piazza, and, turning her back to the champaign, and her face to the wooden walls of the hotel, begins the study, this Sunday morning, of her lapful of newspapers. What a sermon is thus preached to him at this moment from a very hackneyed text! To him that hath much; that hath the eye, and ear, and wealth of the spirit, shall more be given even a replenishing of this spiritual life from that which to others is formless and dumb; while from him that hath little, who trusts in that which lies about him rather than in that which lives within him, shall be taken away, by natural decline, the power of perceiving and enjoying what is within his own domain. To him who is already enriched with large divine and human revelations this scene is, for all its stillness, musical with divine and human speech; while one who has been deafened by the din of worldly affairs can hear nothing in this mountain solitude.

Substitute: phone for lapful of newspapers and once again…plus ca change. 

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The Warden is the first of Anthony Trollope’s Barchester novels, books which are primarily focused on the clergy and their families of the fictional town.

The plot is simple. From Goodreads, because I hate summarizing plots. I must have had a traumatic experience in fourth grade or something.

“The Warden” centers on Mr. Harding, a clergyman of great personal integrity who is nevertheless in possession of an income from a charity far in excess of the sum devoted to the purposes of the foundation. On discovering this, young John Bold turns his reforming zeal to exposing what he regards as an abuse of privilege, despite the fact that he is in love with Mr. Harding’s daughter Eleanor. It was a highly topical novel (a case regarding the misapplication of church funds was the scandalous subject of contemporary debate), but like other great Victorian novelists, Trollope uses the specific case to explore and illuminate the universal complexities of human motivation and social morality

Reading Trollope, first of all, will disabuse a reader of the notion that in past eras, clergymen and church affairs were considered off-limits for satire, mocking and criticism. Of course this is not the case, and has never been, but Trollope’s treatment of religion is "amy welborn"particularly instructive because he is so straightforward in presenting the humanity and politics of the world of the church (of England in this case, of course).

The Warden is much shorter than most of Trollope’s other work, and more focused, although the political and journalistic world of London comes under scrutiny as Mr. Harding travels there to make his case. I earlier highlighted Trollope’s evisceration of the press in his chapter “Mount Olympus.” 

I want to highlight just a few quotes from The Warden, passages which I particularly appreciated either because of their insight into human behavior or high satirical quotient. In the first, “the doctor” is the Archdeacon of the Cathedral, who is also Mr. Harding’s son-in-law. He is determined that the threat against Harding’s position is no less than a threat against the privileges of the entire Church of England, and must be stopped.

Having settled this point to his satisfaction, the doctor stepped down to the hospital, to learn how matters were going on there; and as he walked across the hallowed close, and looked up at the ravens who cawed with a peculiar reverence as he wended his way, he thought with increased acerbity of those whose impiety would venture to disturb the goodly grace of cathedral institutions.

And who has not felt the same? We believe that Mr Horseman himself would relent, and the spirit of Sir Benjamin Hall give way, were those great reformers to allow themselves to stroll by moonlight round the towers of some of our ancient churches. Who would not feel charity for a prebendary when walking the quiet length of that long aisle at Winchester, looking at those decent houses, that trim grass-plat, and feeling, as one must, the solemn, orderly comfort of the spot! Who could be hard upon a dean while wandering round the sweet close of Hereford, and owning that in that precinct, tone and colour, design and form, solemn tower and storied window, are all in unison, and all perfect! Who could lie basking in the cloisters of Salisbury, and gaze on Jewel’s library and that unequalled spire, without feeling that bishops should sometimes be rich!

I love this passage, in which Trollope is taking the language usually used to express how beautiful and orderly church architecture leads the mind to consider the glory and nature of God and turns it around.

A minor character, Sir Abraham Haphazard, will be the defender of the Church’s privilege in the House of Lords, but he is also busy with another cause:

Sir Abraham Haphazard was deeply engaged in preparing a bill for the mortification of papists, to be called the “Convent Custody Bill,” the purport of which was to enable any protestant clergyman over fifty years of age to search any nun whom he suspected of being in possession of treasonable papers, or jesuitical symbols: and as there were to be a hundred and thirty-seven clauses in the bill, each clause containing a separate thorn for the side of the papist, and as it was known the bill would be fought inch by inch, by fifty maddened Irishmen, the due construction and adequate dovetailing of it did consume much of Sir Abraham’s time. The bill had all its desired effect. Of course it never passed into law; but it so completely divided the ranks of the Irish members, who had bound themselves together to force on the ministry a bill for compelling all men to drink Irish whisky, and all women to wear Irish poplins, that for the remainder of the session the Great Poplin and Whisky League was utterly harmless.

Again, great, (if heavy-handed!) satire, not only on British anti-Catholicism, but on the ways of politics, so often centered not on direct discussion of policy, but on misdirection and throwing up false flags for distraction and disturbance of enemy forces.

Having gone through this Mr Harding got into another omnibus, and again returned to the House. Yes, Sir Abraham was there, and was that moment on his legs, fighting eagerly for the hundred and seventh clause of the Convent Custody Bill. Mr Harding’s note had been delivered to him; and if Mr Harding would wait some two or three hours, Sir Abraham could be asked whether there was any answer. The House was not full, and perhaps Mr Harding might get admittance into the Strangers’ Gallery, which admission, with the help of five shillings, Mr Harding was able to effect.

This bill of Sir Abraham’s had been read a second time and passed into committee. A hundred and six clauses had already been discussed and had occupied only four mornings and five evening sittings; nine of the hundred and six clauses were passed, fifty-five were withdrawn by consent, fourteen had been altered so as to mean the reverse of the original proposition, eleven had been postponed for further consideration, and seventeen had been directly negatived. The hundred and seventh ordered the bodily searching of nuns for jesuitical symbols by aged clergymen, and was considered to be the real mainstay of the whole bill. No intention had ever existed to pass such a law as that proposed, but the government did not intend to abandon it till their object was fully attained by the discussion of this clause. It was known that it would be insisted on with terrible vehemence by Protestant Irish members, and as vehemently denounced by the Roman Catholic; and it was justly considered that no further union between the parties would be possible after such a battle. The innocent Irish fell into the trap as they always do, and whiskey and poplins became a drug in the market.

Ending on a far simpler note, I love this tight observation of John Bold, who is pursuing this suit about the hospital, for no particular reason except, as we might say today, “Because Reasons” and with no real thinking through of the consequences to those he is professing to help:

And the Barchester Brutus went out to fortify his own resolution by meditations on his own virtue.

I think that’s a good nudge for a penitential Lenten Friday, myself….

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— 1 —

Well, if you are a Catholic, it’s a bonanza kind of day. It’s First Friday and it’s the first Friday of Lent. Both of the sons I have at home right now go to Catholic schools – one elementary and one secondary – and both will be having Adoration and Stations of the Cross on Friday at school. So tonight, we had a brief talk about how that’s a lot of praying, and a great opportunity to pray for a lot of people.

 

— 2 —

It’s also the memorial of St. Katharine Drexel. I wrote about her in the Loyola Kids Book of Saints:

"amy welborn"

"amy welborn"

— 3 —

Currently reading:

Barchester Towers

The Unbanking of America

The Astronomer and the Witch. 

— 4 —

The first because I’m on a Trollope kick, and I have to say that I can see why readers pick Barchester Towers as their favorite. It is tight and lively, and not quite the discursive experience as other recent Trollopes I have read like Miss MacKenzie and Rachel Ray.  The characters are quite a bit more vivid and the humor more pronounced. Really, the Stanhope clan and Obadiah Slope are terrific creations.

I had assumed there was a BBC adaptation, so I went in search of one and found that indeed there was – a combined production of The Warden and Barchester Towers featuring lots of familiar faces including, quite memorably, the late, great Alan Rickman as Slope, in his first major television role. It’s hard to think of a more perfect match of actor and role.

I’ve watched bits and pieces, mostly to see Rickman as well as satisfy my curiosity about how the Stanhopes – the family of an Anglican vicar who’ve been living in northern Italy because  the vicar caught a cold of some sort and needed a bit of a rest cure. Twelve years later, they’ve been called back by the new bishop, and between them, Slope, the new bishop and his wife and a host of other characters, sparks are certainly flying, plans are being hatched – and sabotaged. The television adaptation is mildly entertaining, and it’s always fun to see how a good character translates from page to screen, but in this case, reading the book is a far more satisfying experience. The television adaptation can barely skim the surface, and at times does get things wrong.

In the novel, Slope and his sometime ally and sometimes enemy Mrs. Proudie, the bishop’s wife, are presented as adherents of the plain, more evangelical wing of the Church of England, people who are appalled that the trains run on the Sabbath and are unimpressed by chanting and other forms of music in the liturgy. In television terms, this gets translated into a kind of rationalism – Slope’s initial sermon, which causes scandal because he takes a stand against high church liturgy – becomes a paean of sorts to rationalism.

So, as I said, I’ve skipped around a couple of episodes, but enjoy the book much more.

— 5 —.

The Unbanking of America?  I read an interview with the author at Reason, the libertarian website, and was intrigued, as I always am, by the thought of someone who presents ideas that are opposed to Conventional Wisdom. I won’t rehash her arguments – simply know that the author is an economist who spent a few months working at both a check-cashing business and payday-loan business, and found that they fill a gap in the financial lives of many that banks just don’t anymore.  It’s like a long Atlantic Monthly or New Yorker article that you can knock off in a couple of hours, and I always enjoy that – grow my brain a bit without too much commitment, and thanks.

— 6 —

Did you know Johannas Kepler’s mother was tried as a witch? I didn’t, and this book is the story of that set of events – as well as a fascinating look at, of course, Kepler himself, and the very lively intellectual world of early 17th century Germany.  I’m just about halfway through and will talk more about it when I finish, but really, if you are even talking to someone who’s all about separating science and religion and who wants to tell you about that glorious time when scientists like Kepler finally busted the superstitious Age of Faith apart, invite them to consider what Kepler (and others) was really about – how he was a profoundly religious man who was all about discovering more about God via studying his Creation.

Oh, and about the witch business – it happened when Kepler was an adult, after he had started producing important scientific work, and when the accusations came to his attention, he rearranged his life to travel back home and work in his mother’s defense.

— 7 —

I was clued into this via, of course In Our Time, which had an excellent program on Kepler which featured the author of the Astronomer book as one of the guests.

Other recent listens have been programs on:

Parasitism – good, but not fascinating.

The Gin Craze – fantastic social history. 

And, just yesterday, a great program on Harriet Martineau, the 19th century British writer. If you listen to any of these programs – try this one first.

Just one note about Martineau. She was a prolific writer, primarily of descriptive and analytical essays reflecting her views on political philosophy and economics. I think it’s accurate to describe her as an early sociologist of sorts.Indeed, she spent two years in the United State and wrote about it – books of which I was vaguely aware, but now have put on the (very long) list.

What might interest you is Martineau’s conflict with Charles Dickens.

She had written for Dickens’ journal called Household Words, but over time, differences between the two developed. Martineau, a devotee of Adam Smith and Malthus, felt that Dickens’ view of what we’d now call the impact of the Industrial Revolution was simplistic, sentimental and uninformed by a coherent political philosophy. She didn’t appreciate his views on women and she was offended by his personal life.

But what caused the final split was Dickens’ anti-Catholicism.

Martineau herself was a strong, unwavering Unitarian, but in 1854, she was surprised that story she had written for Dickens, a story about the sacrifices of a Jesuit missionary, was rejected. As she wrote in her autobiography (written when she thought she was dying…but then she lived for twenty more years, and it ended up, indeed being published after her death.)

Some weeks afterwards, my friends told me, with renewed praises of the story, that they mourned the impossibility of publishing it, — Mrs. Wills said, because the public would say that Mr. Dickens was turning Catholic; and Mr. Wills and Mr. Dickens, because they never would publish any thing, fact or fiction, which gave a favourable view of any one under the influence of the Catholic faith. This appeared to me so incredible that Mr. Dickens gave me his “ground” three times over, with all possible distinctness, lest there should be any mistake: — he would print nothing which could possibly dispose any mind whatever in favour of Romanism, even by the example of real good men. In vain I asked him whether he really meant to ignore all the good men who had lived from the Christian era to three centuries ago: and in vain I pointed out that Père d’Estélan was a hero as a man, and not as a Jesuit, at a date and in a region where Romanism was the only Christianity. Mr. Dickens would ignore, in any publication of his, all good catholics; and insisted that Père d’Estélan was what he was as a Jesuit and not as a man; — which was, as I told him, the greatest eulogium I had ever heard passed upon Jesuitism. I told him that his way of going to work, — suppressing facts advantageous to the Catholics, — was the very way to rouse all fair minds in their defence; and that I had never before felt so disposed to make popularly known all historical facts in their favour. — I hope I need not add that the editors never for a moment supposed that my remonstrance had any connexion with the story in question being written by me. They knew me too well to suppose that such a trifle as my personal interest in the acceptance or rejection of the story had any thing to do with my final declaration that my confidence and comfort in regard to “Household Words” were gone, and that I could never again write fiction for them, nor any thing in which principle or feeling were concerned. Mr. Dickens hoped I should [94] “think better of it;” and this proof of utter insensibility to the nature of the difficulty, and his and his partner’s hint that the real illiberality lay in not admitting that they were doing their duty in keeping Catholic good deeds out of the sight of the public, showed me that the case was hopeless. To a descendant of Huguenots, such total darkness of conscience on the morality of opinion is difficult to believe in when it is before one’s very eyes.

Even worse, at some point later, was the publication in Household Words, of a rabidly anti-Catholic, scandal-mongering piece of fiction called The Yellow Mask. 

The last thing I am likely to do is to write for an anti-catholic publication; and least of all when it is anti-catholic on the sly.

For more Quick Takes, visit This Ain’t the Lyceum!

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I had intended to get this up this morning, but that didn’t happen. It’s still Ash Wednesday, though, so it still applies.

How did I happen up on this? In the usual, wandering way. I went to archive.org and typed in “ash wednesday” in the search box, and after wading through a bunch of sermons and pamphlets (including one had written!), I happened upon this, and stumbled into a huge rabbit hole.

In that rabbit hole I was introduceed to one Baron Ferdinand de Geramb, (probably) born in Lyons, but of Hungarian descent. An adventurer, a soldier, a prisoner of Napoleon, and eventually…a Trappist. From the old Catholic Encyclopedia:

In 1808 he fell into the hands of Napoleon, who imprisoned him in the fortress of Vincennes until 1814, the time when the allied powers entered Paris. After bidding farewell to the Tsar and Emperor of Austria, he resolved to leave the world. It was at this time that he providentially met the Rev. Father Eugene, Abbot of Notre Dame du Port du Salut, near Laval (France), of whom he begged to be admitted as a novice in the community. He pronounced his vows in 1817.

After having rendered great services to that monastery, he was sent, in 1827, to the monastery of Mt. Olivet (Alsace). During the Revolution of 1830 de Géramb displayed great courage in the face of a troop of insurgents that had come to pillage the monastery; though the religious had been dispersed, the abbey was at least, by his heroic action, spared the horrors of pillage. It was at this time that Brother Mary Joseph made his pilgrimage to Jerusalem. On his return in 1833, he went to Rome, where he held the office of procurator-general of La Trappe. He soon gerambgained the esteem and affection of Gregory XVI, who, though he was not a priest, named him titular abbot with the insignia of the ring and pectoral cross, a privilege without any precedent.

Abbot de Géramb is the author of many works, the principal of which are: “Letters to Eugene on the Eucharist”; “Eternity is approaching”; “Pilgrimage to Jerusalem”; “A Journey from La Trappe to Rome”, besides many others of less importance and of an exclusively ascetical character. They were often reprinted and translated. His style is easy and without affectation. The customs, manners, and incidents of the journey which he describes, all are vividly and attractively given, and the topographical descriptions are of an irreproachable accuracy. Even under the monk’s cowl the great nobleman could occasionally be seen distributing in alms considerable sums of money which he had received from his family to defray his expenses.

I spent a good deal of time skimming through the book to which the search took me: A Pilgrimage to Palestine, Egypt and Syria.  It is quite evocative, as this excerpt about Ash Wednesday shows:

 On the 20th I was awake long before dawn. I went
out of my tent, and seated myself at the entrance. My
Bedouins, at a little distance, were sleeping around some
half-extinct embers. At the slight noise which I made
their camels raised their heads, but laid them down
again immediately on the sand. Silence reigned around
me. It was Ash- Wednesday, a day specially set apart
by the Church, to remind its members of the curse pro-
nounced against the first man after his fall, and in which
his whole posterity is involved. I picked up a handful
of the dust of the desert, marked my brow with it, and,
giving myself the salutary warning which it was not pos-
sible for me to receive at the foot of the altars of Christ,
from the lips of one of his ministers, I pronounced these
words : — ” Recollect, O man, that dust thou art, and
unto dust shalt thou return.”

Then, joining in spirit and in heart the Christian
people, who, on this day more especially, beseech the
Lord ” to have pity upon them according to his great
mercy’ I waited for sunrise, meditating upon that
awful sentence of death pronounced upon the human
race, the execution of which none can escape, and which
it will by and by be my turn to undergo. It has often
been the case, my dear Charles, that I have felt deeply
moved and violently torn from the things of this world,
while listening to the powerful words demonstrating
their nothingness, issuing from the pulpit amidst the
doleful solemnities with which the holy season of penance
commences ; but I declare to you that this desert, where
the plant itself cannot live ; this soil, which is but dust,
and from which the blast sweeps away in the twinkling
of an eye all traces of the footsteps of man, telling him
that thus shall he be swept away by the blast of death;
this universal silence, not even interrupted like that of
the grave by the voice of grief or the song of mourning;
those ruins, and those empty sepulchers ; those carcasses
of kingdoms and of cities, which had just passed before
my eyes ; and that holy Bible, which related to me the
crimes of generations upon the spot where they were
committed, explained to me the transitory nature, the
paltriness, and the term of human life, and showed to
me, as still dwelling in the heavens, Him who will have
man know that he is the Lord, and that He infallibly
overtakes by his justice the presumptuous mortal who
disdains his mercy — all this spake to my soul in much
stronger language, in a language the energy of which
no words can express.

 

 

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You still have time to get a Lenten daily devotional..if you want a digital version. Here are a couple that I have written, both priced at .99.

This year, for Liguori Publications. I’m just linking to the Kindle version. 

daybreaks-lent

(The devotional was also published in Spanish,but there is no Kindle version of that, unfortunately.)

amy-welborn66

Reconciled to God was written a few years ago for Creative Communications, and available in a Kindle version here.

 

amy-welborn-3

Absolutely free is a pdf version of my late husband’s The Power of the Cross. Available here. There are used copies on Amazon, as well.

(Not .99 but still instantly available as an e-book is my Catholic Woman’s Book of Days – a 365 daily devotional.)

Complete list of Lent 2017 resources here. 

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