Catholicism

To call Nils Büttner a killjoy is perhaps a little unfair, but not very. The professor at Stuttgart’s State Academy of Art and Design has written a revisionist biography of Hieronymus Bosch: one which tells us that the Early Netherlandish painter wasn’t, as many over the centuries have suggested, the devil incarnate or Satan’s crazed representative on earth. Instead, his graphically disturbing visions of hell — infernal soups populated by hybrid monsters — were actually the product of a devoutly Catholic, medieval mind.

A Life Revisited, as the modest, almost nervous, title suggests, mainly concerns Evelyn Waugh’s life with comments on but no analysis of his books. There have been at least three major biographies already, as well as large volumes of diaries, letters and journalism and many slighter volumes. There is more to come. Waugh’s grandson, Alexander, who has defied current trends by writing a fine book on the males of the family, is editor-in-chief of The Complete Works of Evelyn Waugh, with the first of 43 volumes coming out next year. He has also collected an unrivalled archive containing unpublished notes, letters and interviews, and commissioned this book for the 50th anniversary of his grandfather’s death. All of which presents Philip Eade with a problem.

On 31 October 1517, as every child once knew, an obscure German monk nailed his 95 theses to the door of Wittenberg’s castle church and so began the Reformation. It would seem that there is no firm evidence that this ever actually happened as myth would have it, but whether Martin Luther nailed his theses to the door or glued them or merely posted them to Germany’s leading churchmen, the Christian world would never be the same again. Martin Luther: Renegade and Prophet is an exploration of a man’s interior life and development and not, as Lyndal Roper insists, either a general history of the Reformation or even of the Lutheran revolution in Wittenberg.

In his new book Apostle Tom Bissell has an advantage over writers who go looking for Jesus: he can start with human remains. His frame for this uneven combination of travel and Church history is a series of trips to the alleged tombs of the apostles. To flesh out 13 ghosts (the 12 disciples and Paul) Bissell mines the gospels, the work of Church historians both early and late, and the Apocrypha. ‘Without the Apocrypha,’ he admits, ‘the 12 apostles would seem even more irrevocably distant.’ The former disciples of Jesus are an elusive bunch. Destroyed or partial texts throw up discrepancies and cases of contested identity, equivocal traditions set in unspecified places and fanciful pasts invented by unreliable chroniclers.

Aversion to pretentiousness was probably an English trait before Dr Johnson famously refuted Bishop Berkeley’s arguments for the immateriality of the world by booting a stone. There are plausible historical reasons for this. Suspicious of the Catholicism of neighbouring Ireland and France (where words were thought to contain spiritual power even if they were not understood), the English easily adapted the Reformation’s injunction to simplify scripture into a more general doctrine of ‘say what you mean’. This attitude is exemplified most famously in George Orwell’s essay of 1946, ‘Politics and the English Language’, in which long and Latinate words are anathematised.

This novel, John Irving’s 14th, took the sheen off my Christmas, and here are the reasons.   The comments on the back of the book (‘Irving is the wisest, most anguished and funniest novelist of his generation’ — Chicago Sun Times) made me feel lonely. He might have been wise, anguished and funny in The World According to Garp, 33 years ago. But never once in these 458 pages did I laugh, sympathise, or glean an ounce of wisdom. Instead, I lost confidence that reading novels could ever be a pleasure.   Take the main character, Juan Diego, a ‘dump kid’ growing up on one of the vast rubbish dumps on the edge of Oaxaca (‘Wahaca’). I enjoy reading about a dump as much as the next person, so was hopeful.

A highlight of this year’s Dublin Theatre Festival was the Rough Magic Theatre Company’s production of The Train, a musical by Arthur Riordan and Bill Whelan. Political theatre at its wittiest and craziest, it told the story of the fledgling Irish Women’s Liberation Movement’s publicised trip in 1971 to Belfast to buy contraceptives, ostentatiously importing these banned Satanic devices back into the Republic, where the law obeyed the writ of the Catholic church. Watching it, one was reminded of the sheer extent of theocracy in Éamon de Valera’s Ireland (he remained president till 1973, having been Taoiseach for most of the period from 1932 to 1959), and the long journey from those days to this year’s equal marriage referendum.

Martyrdom, these days, does not get a good press. Fifty years ago English Catholics could take a ghoulish pride in the suffering of their 16th-century Tyburn heroes, but in a western world that has learned to be wary of extremist talk of ‘holy war’ or the intoxicating visions of the martyr’s crown that fuelled the prayers of England’s young exile priests — ‘the supreme privilege, of which only divine grace could make them worthy’, as Evelyn Waugh put it — somehow makes for less comfortable reading.

This is a muddle of novel (originally published last year by Tartarus Press in a limited edition), though there are plenty of indications that the author will go on to do great things. I doubt if he had quite decided what he was writing — a Stephen King horror story, a book about the loss of intense Catholic faith, a serious novel about families, a Gothic mystery.… It has elements of all these, but has not settled down to be any. It is written as though at a distance from the characters, by someone observing them, perhaps ironically, perhaps fondly, never closely. Only the narrator, and his younger brother, Andrew — called Hanny — have inner lives, and their relationship is movingly described.