Novelist and Believer
Being a novelist and not a philosopher or theologian, I shall have to enter this discussion at a much lower level and proceed along a much narrower course than that held up to us here as desirable. It has been suggested that for the purposes of this symposium, we conceive religion broadly as an expression of man's ultimate concern rather than identify it with institutional Judaism or Christianity or with "going to church."
I see the utility of this. It's an attempt to enlarge your ideas of what religion is and of how the religious need may be expressed in the art of our time; but there is always the danger that in trying to enlarge the ideas of students, we will evaporate them instead, and I think nothing in this world lends itself to quick vaporization so much as the religious concern.
As a novelist, the major part of my task is to make everything, even an ultimate concern, as solid, as concrete, as specific as possible. The novelist begins his work where human knowledge begins—with the senses; he works through the limitations of matter, and unless he is writing fantasy, he has to stay within the concrete possibilities of his culture. He is bound by his particular past and by those institutions and traditions that this past has left to his society. The Judaeo-Christian tradition has formed us in the west; we are bound to it by ties which may often be invisible, but which are there nevertheless. It has formed the shape of our secularism; it has formed even the shape of modern atheism. For my part, I shall have to remain well within the Judaeo-Christian tradition. I shall have to speak, without apology, of the Church, even when the Church is absent; of Christ, even when Christ is not recognized.
If one spoke as a scientist, I believe it would be possible to disregard large parts of the personality and speak simply as a scientist, but when one speaks as a novelist, he must speak as he writes—with the whole personality. Many contend that the job of the novelist is to show us how man feels, and they say that this is an operation in which his own commitments intrude not at all. The novelist, we are told, is looking for a symbol to express feeling, and whether he be Jew or Christian or Buddhist or whatever makes no difference to the aptness of the symbol. Pain is pain, joy is joy, love is love, and these human emotions are stronger than any mere religious belief; they are what they are and the novelist shows them as they are. This is all well and good so far as it goes, but it just does not go as far as the novel goes. Great fiction involves the whole range of human judgment; it is not simply an imitation of feeling. The good novelist not only finds a symbol for feeling, he finds a symbol and a way of lodging it which tells the intelligent reader whether this feeling is adequate or inadequate, whether it is moral or immoral, whether it is good or evil. And his theology, even in its most remote reaches, will have a direct bearing on this.
It makes a great difference to the look of a novel whether its author believes that the world came late into being and continues to come by a creative act of God, or whether he believes that the world and ourselves are the product of a cosmic accident. It makes a great difference to his novel whether he believes that we are created in God's image, or whether he believes we create God in our own. It makes a great difference whether he believes that our wills are free, or bound like those of the other animals.
St. Augustine wrote that the things of the world pour forth from God in a double way: intellectually into the minds of the angels and physically into the world of things. To the person who believes this—as the western world did up until a few centuries ago—this physical, sensible world is good because it proceeds from a divine source. The artist usually knows this by instinct; his senses, which are used to penetrating the concrete, tell him so. When Conrad said that his aim as an artist was to render the highest possible justice to the visible universe, he was speaking with the novelist's surest instinct. The artist penetrates the concrete world in order to find at its depths the image of its source, the image of ultimate reality. This in no way hinders his perception of evil but rather sharpens it, for only when the natural world is seen as good does evil become intelligible as a destructive force and a necessary result of our freedom.
For the last few centuries we have lived in a world which has been increasingly convinced that the reaches of reality end very close to the surface, that there is no ultimate divine source, that the things of the world do not pour forth from God in a double way, or at all. For nearly two centuries the popular spirit of each succeeding generation has tended more and more to the view that the mysteries of life will eventually fall before the mind of man. Many modern novelists have been more concerned with the processes of consciousness than with the objective world outside the mind. In twentieth-century fiction it increasingly happens that a meaningless, absurd world impinges upon the sacred consciousness of author or character; author and character seldom now go out to explore and penetrate a world in which the sacred is reflected.
Nevertheless, the novelist always has to create a world and a believable one. The virtues of art, like the virtues of faith, are such that they reach beyond the limitations of the intellect, beyond any mere theory that a writer may entertain. If the novelist is doing what as an artist he is bound to do, he will inevitably suggest that image of ultimate reality as it can be glimpsed in some aspect of the human situation. In this sense, art reveals, and the theologian has learned that he can't ignore it. In many universities, you will find departments of theology vigorously courting departments of English. The theologian is interested specifically in the modern novel because there he sees reflected the man of our time, the unbeliever, who is nevertheless grappling in a desperate and usually honest way with intense problems of the spirit.
We live in an unbelieving age but one which is markedly and lopsidedly spiritual. There is one type of modern man who recognizes spirit in himself but who fails to recognize a being outside himself whom he can adore as Creator and Lord; consequently he has become his own ultimate concern. He says with Swinburne, "Glory to man in the highest, for he is the master of things," or with Steinbeck, "In the end was the word and the word was with men." For him, man has his own natural spirit of courage and dignity and pride and must consider it a point of honor to be satisfied with this.
There is another type of modern man who recognizes a divine being not himself, but who does not believe that this being can be known anagogically or defined dogmatically or received sacramentally. Spirit and matter are separated for him. Man wanders about, caught in a maze of guilt he can't identify, trying to reach a God he can't approach, a God powerless to approach him.
And there is another type of modern man who can neither believe nor contain himself in unbelief and who searches desperately, feeling about in all experience for the lost God.
At its best our age is an age of searchers and discoverers, and at its worst, an age that has domesticated despair and learned to live with it happily. The fiction which celebrates this last state will be the least likely to transcend its limitations, for when the religious need is banished successfully, it usually atrophies, even in the novelist. The sense of mystery vanishes. A kind of reverse evolution takes place, and the whole range of feeling is dulled.
The searchers are another matter. Pascal wrote in his notebook, "If I had not known you, I would not have found you." These unbelieving searchers have their effect even upon those of us who do believe. We begin to examine our own religious notions, to sound them for genuineness, to purify them in the heat of our unbelieving neighbor's anguish. What Christian novelist could compare his concern to Camus'? We have to look in much of the fiction of our time for a kind of sub-religion which expresses its ultimate concern in images that have not yet broken through to show any recognition of a God who has revealed himself. As great as much of this fiction is, as much as it reveals a wholehearted effort to find the only true ultimate concern, as much as in many cases it represents religious values of a high order, I do not believe that it can adequately represent in fiction the Central religious experience. That, after all, concerns a relationship with a supreme being recognized through faith. It is the experience of an encounter, of a kind of knowledge which affects the believer's every action. It is Pascal's experience after his conversion and not before.
What I say here would be much more in line with the spirit of our times if I could speak to you about the experience of such novelists as Hemingway and Kafka and Gide and Camus, but all my own experience has been that of the writer who believes, again in Pascal's words, in the "God of Abraham, Isaac, and Jacob and not of the philosophers and scholars." This is an unlimited God and one who has revealed himself specifically. It is one who became man and rose from the dead. It is one who confounds the senses and the sensibilities, one known early on as a stumbling block. There is no way to gloss over this specification or to make it more acceptable to modern thought. This God is the object of ultimate concern and he has a name.
The problem of the novelist who wishes to write about a man's encounter with this God is how he shall make the experience—which is both natural and supernatural—understandable, and credible, to his reader. In any age this would be a problem, but in our own, it is a well-nigh insurmountable one. Today's audience is one in which religious feeling has become, if not atrophied, at least vaporous and sentimental. When Emerson decided, in 1832, that he could no longer celebrate the Lord's Supper unless the bread and wine were removed, an important step in the vaporization of religion in America was taken, and the spirit of that step has continued apace. When the physical fact is separated from the spiritual reality, the dissolution of belief is eventually inevitable.
The novelist doesn't write to express himself, he doesn't write simply to render a vision he believes true, rather he renders his vision so that it can be transferred, as nearly whole as possible, to his reader. You can safely ignore the reader's taste, but you can't ignore his nature, you can't ignore his limited patience. Your problem is going to be difficult in direct proportion as your beliefs depart from his.
When I write a novel in which the central action is a baptism, I am very well aware that for a majority of my readers, baptism is a meaningless rite, and so in my novel I have to see that this baptism carries enough awe and mystery to jar the reader into some kind of emotional recognition of its significance. To this end I have to bend the whole novel—its language, its structure, its action. I have to make the reader feel, in his bones if nowhere else, that something is going on here that counts. Distortion in this case is an instrument; exaggeration has a purpose, and the whole structure of the story 'or novel has been made what it is because of belief. This is not the kind of distortion that destroys; it is the kind that reveals, or should reveal.
Students often have the idea that the process at work here is one which hinders honesty. They think that inevitably the writer, instead of seeing what is, will see only what he believes. It is perfectly possible, of course, that this will happen. Ever since there have been such things as novels, the world has been flooded with bad fiction for which the religious impulse has been responsible. The sorry religious novel comes about when the writer supposes that because of his belief, he is somehow dispensed from the obligation to penetrate concrete reality. He will think that the eyes of the Church or of the Bible or of his particular theology have already done the seeing for him, and that his business is to rearrange this essential vision into satisfying patterns, getting himself as little dirty in the process as possible. His feeling about this may have been made more definite by one of those Manichean-type theologies which sees the natural world as unworthy of penetration. But the real novelist, the one with an instinct for what he is about, knows that he cannot approach the infinite directly, that he must penetrate the natural human world as it is. The more sacramental his theology, the more encouragement he will get from it to do just that.
The supernatural is an embarrassment today even to many of the churches. The naturalistic bias has so well saturated our society that the reader doesn't realize that he has to shift his sights to read fiction which treats of an encounter with God. Let me leave the novelist and talk for a moment about his reader.
This reader has first to get rid of a purely sociological point of view. In the thirties we passed through a period in American letters when social criticism and social realism were considered by many to be the most important aspects of fiction. We still suffer with a hangover from that period. I launched a character, Hazel Motes, whose presiding passion was to rid himself of a conviction that Jesus had redeemed him. Southern degeneracy never entered my head, but Hazel said "I seen" and "I taken" and he was from East Tennessee, and so the general reader's explanation for him was that he must represent some social problem peculiar to that part of the benighted South.
Ten years, however, have made some difference in our attitude toward fiction. The sociological tendency has abated in that particular form and survived in another just as bad. This is the notion that the fiction writer is after the typical. I don't know how many letters I have received telling me that the South is not at all the way I depict it; some tell me that Protestantism in the South is not at all the way I portray it, that a Southern Protestant would never be concerned, as Hazel Motes is, with penitential practices. Of course, as a novelist I've never wanted to characterize the typical South or typical Protestantism. The South and the religion found there are extremely fluid and offer enough variety to give the novelist the widest range of possibilities imaginable, for the novelist is bound by the reasonable possibilities, not the probabilities, of his culture.
There is an even worse bias than these two, and that is the clinical bias, the prejudice that sees everything strange as a case study in the abnormal. Freud brought to light many truths, but his psychology is not an adequate instrument for understanding the religious encounter or the fiction that describes it. Any psychological or cultural or economic determination may be useful up to a point; indeed, such facts can't be ignored, but the novelist will be interested in them only as he is able to go through them to give us a sense of something beyond them. The more we learn about ourselves, the deeper into the unknown we push the frontiers of fiction.
I have observed that most of the best religious fiction of our time is most shocking precisely to those readers who claim to have an intense interest in finding more "spiritual purpose"—as they like to put it—in modern novels than they can at present detect in them. Today's reader, if he believes in grace at all, sees it as something which can be separated from nature and served to him raw as Instant Uplift. This reader's favorite word is compassion. I don't wish to defame the word. There is a better sense in which it can be used but seldom is—the sense of being in travail with and for creation in its subjection to vanity. This is a sense which implies a recognition of sin; this is a suffering-with, but one which blunts no edges and makes no excuses. When infused into novels, it is often forbidding. Our age doesn't go for it.
I have said a great deal about the religious sense that the modern audience lacks, and by way of objection to this, you may point out to me that there is a real return of intellectuals in our time to an interest in and a respect for religion. I believe that this is true. What this interest in religion will result in for the future remains to be seen. It may, together with the new spirit of ecumenism that we see everywhere around us, herald a new religious age, or it may simply be that religion will suffer the ultimate degradation and become, for a little time, fashionable. Whatever it means for the future, I don't believe that our present society is one whose basic beliefs are religious, except in the South. In any case, you can't have effective allegory in times when people are swept this way and that by momentary convictions, because everyone will read it differently. You can't indicate moral values when morality changes with what is being done, because there is no accepted basis of judgment. And you cannot show the operation of grace when grace is cut off from nature or when the every possibility of grace is denied, because no one will have the least idea of what you are about.
The serious writer has always taken the flaw in human nature for his starting point, usually the flaw in an otherwise admirable character. Drama usually bases itself on the bedrock of original sin, whether the writer thinks in theological terms or not. Then, too, any character in a serious novel is supposed to carry a burden of meaning larger than himself. The novelist doesn't ,write about people in a vacuum; he writes about people in a world where something is obviously lacking, where there is the general mystery of incompleteness and the particular tragedy of our own times to be demonstrated, and the novelist tries to give you, within the form of the book, a total experience of human nature at any time. For this reason the greatest dramas naturally involve the salvation or loss of the soul. Where there is no belief in the soul, there is very little drama. The Christian novelist is distinguished from his pagan colleagues by recognizing sin as sin. According to his heritage he sees it not as sickness or an accident of environment, but as a responsible choice of offense against God which involves his eternal future. Either one is serious about salvation or one is not. And it is well to realize that the maximum amount of seriousness admits the maximum amount of comedy. Only if we are secure in our beliefs can we see the comical side of the universe. One reason a great deal of our contemporary fiction is humorless is because so many of these writers are relativists and have to be continually justifying the actions of their characters on a sliding scale of values.
Our salvation is a drama played out with the devil, a devil who is not simply generalized evil, but an evil intelligence determined on its own supremacy. I think that if writers with a religious view of the world excel these days in the depiction of evil, it is because they have to make its nature unmistakable to their particular audience.
The novelist and the believer, when they are not the same man, yet have many traits in common—a distrust of the abstract, a respect for boundaries, a desire to penetrate the surface of reality and to find in each thing the spirit which makes it itself and holds the world together. But I don't believe that we shall have great religious fiction until we have again that happy combination of believing artist and believing society. Until that time, the novelist will have to do the best he can in travail with the world he has. He may find in the end that instead of reflecting the image at the heart of things, he has only reflected our broken condition and, through it, the face of the devil we are possessed by. This is a modest achievement, but perhaps a necessary one.
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