Note: If you wish to receive, via e-mail, (1) my weekly newsletter or (2) daily copies of these posts, write to me at [email protected]. Comments may also be sent to this address. I promise not to share your e-mail with anyone. To unsubscribe, write here as well.
Thursday
My jaw dropped recently after receiving word from two friends, Scott Lee and Valerie Hotchkiss, that the pope has passionately and intelligently endorsed literature. Given the Catholic Church’s long and dark history of banning books, I initially wondered whether this was another Francis apology tour for past church misbehavior.
Francis may indeed have past church book bans in mind, but his letter goes far beyond any apology. Rather, he sees literature as absolutely essential to our spiritual, intellectual, and physical well-being. The letter is one of the most extraordinary defenses I have encountered, up there with those of Sir Philip Sidney and Percy Shelley.
To look at the Vatican’s dark past for a moment, here a list of some of the works that have have, over the centuries, appeared on its Index Librorum Prohibitorum or Index of Prohibited Books:
–Dante, The Divine Comedy (partially redacted)
–Boccaccio, The Decameron
—John Milton, Paradise Lost
–Daniel Defoe, The Political History of the Devil
–Jean Jacques Rousseau, La Nouvelle Éloise
–all of Honoré de Balzac’s Human Comedy novels
–Stendahl, The Red and the Black
–Victor Hugo, Les Misérables and Notre Dame de Paris
–Alexander Dumas, The Count of Monte Cristo
–Gustave Flaubert, Madame Bovary and Salambo
–all of Émile Zola’s work (with Nana singled out)
–all of André Gide’s work
–all of Jean Paul Sartre’s work
–all of Alberto Moravia’s work
–Nicolai Kazantzakis, The Last Temptation of Christ
Francis begins by saying that he wrote his letter originally to point out how literature can contribute to “the path of personal maturity” for Catholic priests but adds that “this subject also applies to the formation of all those engaged in pastoral work, indeed of all Christians.” You can read the letter in its entirety here, but I have pulled out some of the highlights. I quote Francis directly because he articulates his points so well:
–In moments of weariness, anger, disappointment or failure, when prayer itself does not help us find inner serenity, a good book can help us weather the storm until we find peace of mind. Time spent reading may well open up new interior spaces that help us to avoid becoming trapped by a few obsessive thoughts that can stand in the way of our personal growth.
–A book demands greater personal engagement on the part of its reader [than audio-visual media]. Readers in some sense rewrite a text, enlarging its scope through their imagination, creating a whole world by bringing into play their skills, their memory, their dreams and their personal history, with all its drama and symbolism. In this way, what emerges is a text quite different from the one the author intended to write. A literary work is thus a living and ever-fruitful text, always capable of speaking in different ways and producing an original synthesis on the part of each of its readers. In our reading, we are enriched by what we receive from the author and this allows us in turn to grow inwardly, so that each new work we read will renew and expand our worldview.
–I would agree with the observation of one theologian that “literature… originates in the most irreducible core of the person, that mysterious level [of their being]… Literature is life, conscious of itself, that reaches its full self-expression through the use of all the conceptual resources of language.”
–Literature…has to do, in one way or another, with our deepest desires in this life, for on a profound level literature engages our concrete existence, with its innate tensions, desires and meaningful experiences.
–In the end, our hearts always seek something greater, and individuals will find their own way in literature. I, for my part, love the tragedians, because we can all embrace their works as our own, as expressions of our own personal drama. In weeping for the fate of their characters, we are essentially weeping for ourselves, for our own emptiness, shortcomings and loneliness. Naturally, I am not asking you to read the same things that I did. Everyone will find books that speak to their own lives and become authentic companions for their journey. There is nothing more counterproductive than reading something out of a sense of duty, making considerable effort simply because others have said it is essential. On the contrary, while always being open to guidance, we should select our reading with an open mind, a willingness to be surprised, a certain flexibility and readiness to learn, trying to discover what we need at every point of our lives.
–How can we reach the core of cultures ancient and new if we are unfamiliar with, disregard or dismiss their symbols, messages, artistic expressions and the stories with which they have captured and evoked their loftiest ideals and aspirations, as well as their deepest sufferings, fears and passions? How can we speak to the hearts of men and women if we ignore, set aside or fail to appreciate the “stories” by which they sought to express and lay bare the drama of their lived experience in novels and poems?
–From a practical point of view, many scientists argue that the habit of reading has numerous positive effects on people’s lives, helping them to acquire a wider vocabulary and thus develop broader intellectual abilities. It also stimulates their imagination and creativity, enabling them to learn to tell their stories in richer and more expressive ways. It also improves their ability to concentrate, reduces levels of cognitive decline, and calms stress and anxiety.
–Even more, reading prepares us to understand and thus deal with various situations that arise in life. In reading, we immerse ourselves in the thoughts, concerns, tragedies, dangers and fears of characters who in the end overcome life’s challenges. Perhaps too, in following a story to the end, we gain insights that will later prove helpful in our own lives.
–When I think of literature, I am reminded of what the great Argentinean writer Jorge Luis Borges used to tell his students, namely that the most important thing is simply to read, to enter into direct contact with literature, to immerse oneself in the living text in front of us, rather than to fixate on ideas and critical comments. Borges explained this idea to his students by saying that at first they may understand very little of what they are reading, but in any case they are hearing “another person’s voice”. This is a definition of literature that I like very much: listening to another person’s voice. We must never forget how dangerous it is to stop listening to the voice of other people when they challenge us! We immediately fall into self-isolation; we enter into a kind of “spiritual deafness”, which has a negative effect on our relationship with ourselves and our relationship with God, no matter how much theology or psychology we may have studied….This approach to literature, which makes us sensitive to the mystery of other persons, teaches us how to touch their hearts.
–T.S. Eliot, the poet whose poetry and essays, reflecting his Christian faith, have an outstanding place in modern literature, perceptively described today’s religious crisis as that of a widespread emotional incapacity. If we are to believe this diagnosis, the problem for faith today is not primarily that of believing more or believing less with regard to particular doctrines. Rather, it is the inability of so many of our contemporaries to be profoundly moved in the face of God, his creation and other human beings. Here we see the importance of working to healing and enrich our responsiveness. On returning from my Apostolic Journey to Japan, I was asked what I thought the West has to learn from the East. My response was, “I think that the West lacks a bit of poetry”.
–What profit, then, does a priest gain from contact with literature? Why is it necessary to consider and promote the reading of great novels as an important element in priestly paideia?… Let us try to answer these questions by listening to what the German theologian [Karl Rhaner] has to tell us. For Rahner, the words of the poet are full of nostalgia, as it were, they are like “gates into infinity, gates into the incomprehensible. They call upon that which has no name. They stretch out to what cannot be grasped.” Poetry “does not itself give the infinite, it does not bring and contain the infinite.” That is the task of the word of God and, as Rahner goes on to say, “the poetic word calls upon the word of God.” For Christians, the Word is God, and all our human words bear traces of an intrinsic longing for God, a tending towards that Word. It can be said that the truly poetic word participates analogically in the Word of God, as the Letter to the Hebrews clearly states (cf. Heb 4:12-13).
–As far as content is concerned, we should realize that literature is like “a telescope”, to use a well-known image of Marcel Proust. As such, it is pointed at beings and things, and enables us to realize “the immense distance” that separates the totality of human experience from our perception of it. “Literature can also be compared to a photo lab, where pictures of life can be processed in order to bring out their contours and nuances. This is what literature is ‘for’: it helps us to ‘develop’ the picture of life,” to challenge us about its meaning, and, in a word, to experience life as it is.
–In terms of the use of language, reading a literary text places us in the position of “seeing through the eyes of others,” thus gaining a breadth of perspective that broadens our humanity. We develop an imaginative empathy that enables us to identify with how others see, experience and respond to reality. Without such empathy, there can be no solidarity, sharing, compassion, mercy. In reading we discover that our feelings are not simply our own, they are universal, and so even the most destitute person does not feel alone.
–In reading about violence, narrowness or frailty on the part of others, we have an opportunity to reflect on our own experiences of these realities. By opening up to the reader a broader view of the grandeur and misery of human experience, literature teaches us patience in trying to understand others, humility in approaching complex situations, meekness in our judgement of individuals and sensitivity to our human condition. Judgement is certainly needed, but we must never forget its limited scope. Judgement must never issue in a death sentence, eliminating persons or suppressing our humanity for the sake of a soulless absolutizing of the law.
–The wisdom born of literature instils in the reader greater perspective, a sense of limits, the ability to value experience over cognitive and critical thinking, and to embrace a poverty that brings extraordinary riches. By acknowledging the futility and perhaps even the impossibility of reducing the mystery of the world and humanity to a dualistic polarity of true vs false or right vs wrong, the reader accepts the responsibility of passing judgement, not as a means of domination, but rather as an impetus towards greater listening. And at the same time, a readiness to partake in the extraordinary richness of a history which is due to the presence of the Spirit, but is also given as a grace, an unpredictable and incomprehensible event that does not depend on human activity, but redefines our humanity in terms of hope for salvation.
At one point in his letter, Francis worries about what happens when literature is seen as non-essential. He is talking about the education of seminarians, but his observation extends to everyone. Dismissing literature as a frill, he contends, “can lead to the serious intellectual and spiritual impoverishment of future priests, who will be deprived of that privileged access which literature grants to the very heart of human culture and, more specifically, to the heart of every individual.”
He also talks about his own teaching experiences in Argentina. When he encountered students who wanted to read the contemporary poet Garcia Lorca rather than the canonical El Cid, he decided to discuss Lorca in class while having the students read El Cid at home. In the process, he discovered that discussing the contemporary poet led his students to appreciate the older one.
I can’t say much more in response to Francis’s letter than a loud “Amen!”
