In contrast, the priests and nuns who have written me, apropos the same memoirs, strike a note that sounds almost heretical. They are touched, many of them say, by my “sincerity”; some of the nuns are praying for me, they write, and the priests are saying masses. One young Jesuit tells me that he has thought of me when he visited Forest Ridge Convent in Seattle and looked over the rows of girls: “I see that the startling brilliance of a slim orphan girl was fairly matched with fiery resolve and impetuous headlong drive. Nor was it easy for her those days. I suppose I should be thinking that technically you are an apostate, in bad standing, outside the gate. ...” An older priest writes me that I am saved whether I know it or not: “I do not suggest to you where you will find your spiritual home—but that you will find it—of that I am certain—the Spirit will lead you to it. Indeed for me you have already found it, although you still must seek it.” A Mary-knoll nun invites me to visit her mission. None of these correspondents feels obliged to try to convert me; they seem to leave that to God to worry about. Some of them have passed through a period of doubt themselves and write me about that, to show their understanding and sympathy. Each of the letters has its own individuality. The only point of uniformity is that they all begin: “Dear Mary.”
I am grateful to these priests and nuns, grateful to them for existing. They must be a minority, though they would probably deny it, even among the clergy. The idea that religion is supposed to teach you to be good, an idea that children have, seems to linger on, like a sweet treble, in their letters. Very few people appear to believe this any more, it is utterly out of style among fashionable neo-Protestants, and the average Catholic perceives no connection between religion and morality, unless it is a question of someone else’s morality, that is, of the supposed pernicious influences of books, films, ideas, on someone else’s conduct.
From what I have seen, I am driven to the conclusion that religion is only good for good people, and I do not mean this as a paradox, but simply as an observable fact. Only good people can afford to be religious. For the others, it is too great a temptation—a temptation to the deadly sins of pride and anger, chiefly, but one might also add sloth. My grandmother McCarthy, I am sure, would have been a better woman if she had been an atheist or an agnostic. The Catholic religion, I believe, is the most dangerous of all, morally (I do not know about the Moslem), because, with its claim to be the only true religion, it fosters that sense of privilege I spoke of earlier—the notion that not everyone is lucky enough to be a Catholic.
I am not sorry to have been a Catholic, first of all for practical reasons. It gave me a certain knowledge of the Latin language and of the saints and their stories which not everyone is lucky enough to have. Latin, when I came to study it, was easy for me and attractive, too, like an old friend, as for the saints, it is extremely useful to know them and the manner of their martyrdom when you are looking at Italian painting, to know, for instance, that a tooth is the emblem of Saint Apollonia, patron of dentistry, and that Saint Agnes is shown with a lamb, always, and Saint Catherine of Alexandria with a wheel. To read Dante and Chaucer or the English Metaphysicals or even T. S. Eliot, a Catholic education is more than a help. Having to learn a little theology as an adult in order to understand a poem of Donne or Crashaw is like being taught the Bible as Great Literature in a college humanities course; it does not stick to the ribs. Yet most students in America have no other recourse than to take these vitamin injections to make good the cultural deficiency.
If you are born and brought up a Catholic, you have absorbed a good deal of world history and the history of ideas before you are twelve, and it is like learning a language early, the effect is indelible. Nobody else in America, no other group, is in this fortunate position. Granted that Catholic history is biased, it is not dry or dead, its virtue for the student, indeed, is that it has been made to come alive by the violent partisanship which inflames it. This partisanship, moreover, acts as a magnet to attract stray pieces of information not ordinarily taught in American schools. While children in public schools were studying American history, we in the convent in the eighth grade were studying English history down to the time of Lord Palmerston, the reason for this was, of course, that English history, up to Henry VIII, was Catholic history, and, after that, with one or two interludes, it became anti-Catholic history. Naturally, we were taught to sympathize with Bloody Mary (never called that in the convent), Mary Queen of Scots, Philip of Spain, the martyr Jesuits, Charles I (married to a Catholic princess), “James II (married first to a Protestant and then to Mary of Modena), the Old Pretender, Bonnie Prince Charlie; interest petered out with Peel and Catholic Emancipation. To me, it does not matter that this history was one-sided (this can always be remedied later), the important thing is to have learned the battles and the sovereigns, their consorts, mistresses, and prime ministers, to know the past of a foreign country in such detail that it becomes one’s own. Had I stayed in the convent, we would have gone on to French history, and today I would know the list of French kings and their wives and ministers, because French history, up to the Revolution, was Catholic history, and Charlemagne, Joan of Arc, and Napoleon were all prominent Catholics.
Nor is it only a matter of knowing more, at an earlier age, so that it becomes a part of oneself, it is also a matter of feeling. To care for the quarrels of the past, to identify oneself passionately with a cause that became, politically speaking, a losing cause with the birth of the modern world, is to experience a kind of straining against reality, a rebellious nonconformity that, again, is rare in America, where children are instructed in the virtues of the system they live under, as though history had achieved a happy ending in American civics.
So much for the practical side. But it might be pointed out that to an American educator, my Catholic training would appear to have no utility whatever. What is the good, he would say, of hearing the drone of a dead language every day or of knowing that Saint Ursula, a Breton princess, was martyred at Cologne, together with ten thousand virgins? I have shown that such things proved to have a certain usefulness in later life—a usefulness that was not, however, intended at the time, for we did not study the lives of the saints in order to look at Italian painting or recite our catechism in order to read John Donne. Such an idea would be atrocious blasphemy. We learned those things for the glory of God, and the rest, so to speak, was added to us. Nor would it have made us study any harder if we had been assured that what we were learning was going to come in handy in later life, any more than children study arithmetic harder if they are promised it will help them later on in business. Nothing is more boring to a child than the principle of utility. The final usefulness of my Catholic training was to teach me, together with much that proved to be practical, a conception of something prior to and beyond utility (“Consider the lilies of the field, they toil not, neither do they spin”), an idea of sheer wastefulness that is always shocking to non-Catholics, who cannot bear, for example, the contrast between the rich churches and the poor people of southern Europe. Those churches, agreed, are a folly, so is the life of a dirty anchorite or of a cloistered, non-teaching nun—unprofitable for society and bad for the person concerned. But I prefer to think of them that way than to imagine them as an investment, shares bought in future salvation. I never really liked the doctrine of Indulgences—the notion that you could say five Hail Marys and knock off a year in Purgatory. This seemed to me to belong to my grandmother McCarthy’s kind of Catholicism. What I liked in the Church, and what I recall with gratitude, was the sense of mystery and wonder, ashes put on one’s forehead on Ash Wednesday, the blessing of the throat with candles on St. Blaise’s Day, the purple palls put on the statues after Passion Sunday, which meant they were hiding their faces in mourning because Christ was going to be crucified, the ringing of the bell at the Sanctus, the burst of lilies at Easter—all this ritual, seeming slightly strange and having no purpose (except the throat-blessing), beyond commemoration of a Person Who had died a long time ag
o. In these exalted moments of altruism the soul was fired with reverence.
Hence, as a lapsed Catholic, I do not trouble myself about the possibility that God may exist after all. If He exists (which seems to me more than doubtful), I am in for a bad time in the next world, but I am not going to bargain to believe in God in order to save my soul. Pascal’s wager—the bet he took with himself that God existed, even though this could not be proved by reasoning—strikes me as too prudential. What had Pascal to lose by behaving as if God existed? Absolutely nothing, for there was no counter-Principle to damn him in case God didn’t. For myself, I prefer not to play it so safe, and I shall never send for a priest or recite an Act of Contrition in my last moments. I do not mind if I lose my soul for all eternity. If the kind of God exists Who would damn me for not working out a deal with Him, then that is unfortunate. I should not care to spend eternity in the company of such a person.
Yonder Peasant, Who Is He?
WHENEVER WE CHILDREN CAME to stay at my grandmother’s house, we were put to sleep in the sewing room, a bleak, shabby, utilitarian rectangle, more office than bedroom, more attic than office, that played to the hierarchy of chambers the role of a poor relation. It was a room seldom entered by the other members of the family, seldom swept by the maid, a room without pride; the old sewing machine, some cast-off chairs, a shadeless lamp, rolls of wrapping paper, piles of cardboard boxes that might someday come in handy, papers of pins, and remnants of material united with the iron folding cots put out for our use and the bare floor boards to give an impression of intense and ruthless temporality. Thin white spreads, of the kind used in hospitals and charity institutions, and naked blinds at the windows reminded us of our orphaned condition and of the ephemeral character of our visit; there was nothing here to encourage us to consider this our home.
Poor Roy’s children, as commiseration damply styled us, could not afford illusions, in the family opinion. Our father had put us beyond the pale by dying suddenly of influenza and taking our young mother with him, a defection that was remarked on with horror and grief commingled, as though our mother had been a pretty secretary with whom he had wantonly absconded into the irresponsible paradise of the hereafter. Our reputation was clouded by this misfortune. There was a prevailing sense, not only in the family but among storekeepers, servants, streetcar conductors, and other satellites of our circle, that my grandfather, a rich man, had behaved with extraordinary munificence in allotting a sum of money for our support and installing us with some disagreeable middle-aged relations in a dingy house two blocks distant from his own. What alternative he had was not mentioned; presumably he could have sent us to an orphan asylum and no one would have thought the worse of him. At any rate, it was felt, even by those who sympathized with us, that we led a privileged existence, privileged because we had no rights, and the very fact that at the yearly Halloween or Christmas party given at the home of an uncle we appeared so dismal, ill clad, and unhealthy, in contrast to our rosy, exquisite cousins, confirmed the judgment that had been made on us—clearly, it was a generous impulse that kept us in the family at all. Thus, the meaner our circumstances, the greater seemed our grandfather’s condescension, a view in which we ourselves shared, looking softly and shyly on this old man—with his rheumatism, his pink face and white hair, set off by the rosebuds in his Pierce-Arrow and in his buttonhole—as the font of goodness and philanthropy, and the nickel he occasionally gave us to drop into the collection plate on Sunday (two cents was our ordinary contribution) filled us not with envy but with simple admiration for his potency; this indeed was princely, this was the way to give. It did not occur to us to judge him for the disparity of our styles of living. Whatever bitterness we felt was kept for our actual guardians, who, we believed, must be embezzling the money set aside for us, since the standard of comfort achieved in our grandparents’ house—the electric heaters, the gas logs, the lap robes, the shawls wrapped tenderly about the old knees, the white meat of chicken and red meat of beef, the silver, the white tablecloths, the maids, and the solicitous chauffeur—persuaded us that prunes and rice pudding, peeling paint and patched clothes were hors concours with these persons and therefore could not have been willed by them. Wealth, in our minds, was equivalent to bounty, and poverty but a sign of penuriousness of spirit.
Yet even if we had been convinced of the honesty of our guardians, we would still have clung to that beneficent image of our grandfather that the family myth proposed to us. We were too poor, spiritually speaking, to question his generosity, to ask why he allowed us to live in oppressed chill and deprivation at a long arm’s length from himself and hooded his genial blue eye with a bluff, millionairish grey eyebrow whenever the evidence of our suffering presented itself at his knee. The official answer we knew: our benefactors were too old to put up with four wild young children; our grandfather was preoccupied with business matters and with his rheumatism, to which he devoted himself as though to a pious duty, taking it with him on pilgrimages to Ste. Anne de Beaupré and Miami, offering it with impartial reverence to the miracle of the Northern Mother and the Southern sun. This rheumatism hallowed my grandfather with the mark of a special vocation; he lived with it in the manner of an artist or a grizzled Galahad; it set him apart from all of us and even from my grandmother, who, lacking such an affliction, led a relatively unjustified existence and showed, in relation to us children, a sharper and more bellicose spirit. She felt, in spite of everything, that she was open to criticism, and, transposing this feeling with a practiced old hand, kept peering into our characters for symptoms of ingratitude.
We, as a matter of fact, were grateful to the point of servility. We made no demands, we had no hopes. We were content if we were permitted to enjoy the refracted rays of that solar prosperity and come sometimes in the summer afternoons to sit on the shady porch or idle through a winter morning on the wicker furniture of the sun parlor, to stare at the player piano in the music room and smell the odor of whisky in the mahogany cabinet in the library, or to climb about the dark living room examining the glassed-in paintings in their huge gilt frames, the fruits of European travel: dusky Italian devotional groupings, heavy and lustrous as grapes, Neapolitan women carrying baskets to market, views of Venetian canals, and Tuscan harvest scenes—secular themes that, to the Irish-American mind, had become tinged with Catholic feeling by a regional infusion from the Pope. We asked no more from this house than the pride of being connected with it, and this was fortunate for us, since my grandmother, a great adherent of the give-them-an-inch-and-they’ll-take-a-yard theory of hospitality, never, so far as I can remember, offered any caller the slightest refreshment, regarding her own conversation as sufficiently wholesome and sustaining. An ugly, severe old woman with a monstrous balcony of a bosom, she officiated over certain set topics in a colorless singsong, like a priest intoning a Mass, topics to which repetition had lent a senseless solemnity: her audience with the Holy Father; how my own father had broken with family tradition and voted the Democratic ticket; a visit to Lourdes; the Sacred Stairs in Rome, bloodstained since the first Good Friday, which she had climbed on her knees; my crooked little fingers and how they meant I was a liar; a miracle-working bone; the importance of regular bowel movements; the wickedness of Protestants; the conversion of my mother to Catholicism; and the assertion that my other grandmother must certainly dye her hair. The most trivial reminiscences (my aunt’s having hysterics in a haystack) received from her delivery and from the piety of the context a strongly monitory flavor; they inspired fear and guilt, and one searched uncomfortably for the moral in them, as in a dark and riddling fable.
Luckily, I am writing a memoir and not a work of fiction, and therefore I do not have to account for my grandmother’s unpleasing character and look for the Oedipal fixation or the traumatic experience which would give her that clinical authenticity that is nowadays so desirable in portraiture. I do not know how my grandmother got the way she was; I assume, from family photographs and from the inflexibi
lity of her habits, that she was always the same, and it seems as idle to inquire into her childhood as to ask what was ailing Iago or look for the error in toilet-training that was responsible for Lady Macbeth. My grandmother’s sexual history, bristling with infant mortality in the usual style of her period, was robust and decisive: three tall, handsome sons grew up, and one attentive daughter. Her husband treated her kindly. She had money, many grandchildren, and religion to sustain her. White hair, glasses, soft skin, wrinkles, needlework—all the paraphernalia of motherliness were hers; yet it was a cold, grudging, disputatious old woman who sat all day in her sunroom making tapestries from a pattern, scanning religious periodicals, and setting her iron jaw against any infraction of her ways.
Combativeness was, I suppose, the dominant trait in my grandmother’s nature. An aggressive churchgoer, she was quite without Christian feeling; the mercy of the Lord Jesus had never entered her heart. Her piety was an act of war against the Protestant ascendancy. The religious magazines on her table furnished her not with food for meditation but with fresh pretexts for anger; articles attacking birth control, divorce, mixed marriages, Darwin, and secular education were her favorite reading. The teachings of the Church did not interest her, except as they were a rebuke to others; “Honor thy father and thy mother,” a commandment she was no longer called upon to practice, was the one most frequently on her lips. The extermination of Protestantism, rather than spiritual perfection, was the boon she prayed for. Her mind was preoccupied with conversion; the capture of a soul for God much diverted her fancy—it made one less Protestant in the world. Foreign missions, with their overtones of good will and social service, appealed to her less strongly; it was not a harvest of souls that my grandmother had in mind.
Memories of a Catholic Girlhood Page 3
