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Literature As Incarnation: Form and Content in Elisabeth

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Literature As Incarnation: Form and Content in Elisabeth LITERATURE AS INCARNATION: FORM AND CONTENT IN ELISABETH LANGGÄSSER'S NOVELS By Elizabeth Weber Edwards Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in German December, 2012 Nashville, Tennessee Approved: Professor Barbara Hahn Professor Meike Werner Professor James McFarland Copyright © 2012 by Elizabeth Weber Edwards All Rights Reserved iii For Karl iii ACKNOWLEDGEMENTS This work was made possible by the financial support of the German Department and Vanderbilt University, which supported my study in Berlin, Germany, through a Gisela Mosig Award and with several travel grants to present my research. A Marbach- Stipendium awarded by the Deutsches Literaturarchiv Marbach supported my work in the Langgässer archives. The research in the archives enriched the theoretical work in the first chapter especially. Many people have encouraged me as I’ve worked on this project, especially Dr. Barbara Hahn, my advisor. Conversations in the early stages of the project and her continued guidance throughout the dissertation were invaluable. I thank my other committee members, Dr. Meike Werner and Dr. James McFarland, for their advice and also their help throughout my years of graduate study. Special thanks to Dr. Jay Geller, whose close reading and thorough feedback helped me rework many challenging passages. I thank my friends in Nashville and beyond for their encouragement and patience. Pam and Joel, thank you for offering support throughout graduate school and the dissertation. A special thanks to Megan Minarich and Katie McEwen for their careful reading and feedback. This project would not have been possible without the continued support of my family. I cannot say thank you enough. And to my husband, Thomas Lowell Edwards— thank you for your patience, support, and encouragement. iv TABLE OF CONTENTS DEDICATION ................................................................................................................... iii ACKNOWLEDGEMENTS ............................................................................................... iv ELISABETH LANGGÄSSER’S INCARNATIONAL LITERATURE: THEOLOGY AND LITERATURE UNIFY TO EMBODY COMMUNITY ........ 1 Chapter I. INCARNATIONAL LITERATURE: FORM AND CONTENT ACROSS TIME AND SPACE ........................................................................................................ 15 Langgässer’s Early Incarnational Thinking in Die Welt vor den Toren der Kirche ............................................................................................................. 20 Speaking a Community into Being: Language in Worship and Writing ......... 25 Catholic Content, Catholic Form: Meeting Winkler’s Call for a New Catholic Novel ........................................................................................ 32 Constituting Community through Incarnational Narrative .............................. 38 Langgässer’s Fable: Telling the Old Story ...................................................... 42 The Stage as Metaphor for the World, the Individual’s Experience, and the Epic Battle between God and Satan ................................................................ 46 Logos: The Incarnation as an Archetype for Form and Content ..................... 51 Memory, Time, Heilsgeschichte: Recursive Narratives Forming Community ..................................................... 56 Rhythm: Words as Instance, Erscheinung, Incarnation .................................. 63 The Role of “Today’s” Author During Crisis: Writing for the Next Generation ............................................................................................... 71 Conclusion ....................................................................................................... 79 II. BECOMING THE INCARNATION: SAINTS’ LIVES AS MODELS FOR THE BAPTIZED. DAS UNAUSLÖSCHLICHE SIEGEL .............................................. 81 Overview of the Novel .................................................................................... 85 Proszenium: Setting the Stage for Reader and Critic ...................................... 90 Baptism Through Water and Baptism Through Fire: Sacrifice and Salvation as Bookends ......................................................................................................... 96 Storms: A Natural Phenomenon as a Mirror for Mystic Experience; an Object Lesson for Baptism ....................................................................... 102 Providence ..................................................................................................... 117 Satan: An Epic Figure in Quotidian Encounters ........................................... 121 v Thérèse of Lisieux: An Example of the Individual Taking on Satan ... 128 Blind Faith: A Saintly Example and Belfontaine’s Future ............................ 132 Blind Faith at Lourdes .......................................................................... 139 Dreamscape: Blind Faith and Judaism; Blind Faith and Signs for the Apocalypse ...................................................................... 146 The Final Battle ............................................................................................. 152 Conclusion ..................................................................................................... 157 III. “MYTHOS DER GEGENWART”: ELISABETH LANGGÄSSER’S ZEITROMAN AND APOCALYPTIC BOOK IN GERMANY .......................... 160 Response to the Holocaust: Depicting the “True Nature” of Things ............ 167 Pilgrimage as Spatial Mediation; Pilgrimage as a Journey to Experience the Numinous .............................................................................. 173 Pilgrimage as a Liminal Phenomenon ........................................................... 178 Pilgrimage as Photograph: Capturing the Moment, Framing the Narrative .. 181 Mutter Cabrini, Saint: “Bete für uns” ............................................................ 187 Barbara Rux and Vera/Sichlin: The German Non-response to Jewish Victims ........................................ 192 The Individuals Who Make Up Community in Märkische Argonautenfahrt ........................................................................... 195 Levi-Jeschower: The Baptized Jew and the Holocaust; Rachel and Her Children as German Means for Confronting the Holocaust .............................................................................................. 196 Irene von Dörfer: Cultivating Responsibility ....................................... 198 Bodily Suffering, Soul Suffering: Lotte Corneli’s Story ...................... 200 Friedrich am Ende the Nihilist Soldier and the Rejection of the Material World ........................................................................... 204 Descending to the Depths to Rise to the Heights: Resurrectional Thinking ................................................................................ 209 Anastasiendorf – Concentration Camp: Place and Anti-Place ...................... 212 Depicting New Spatial Relationships in Place and Anti-Place: Theoretical Discussions ................................................................................. 221 Space of Cities; Space of Eternity: Decentering and Recentering the Relationship between Profane and Numinous ............................................... 226 Memory of the Fallen .................................................................................... 233 Brother and Sister: Unpacking the Past, New Foundations for the next Generation ............. 237 Mamertus as Langgässer’s Response to Broch’s Vergil ............................... 248 BIBLIOGRAPHY ........................................................................................................... 254 vi Das Problem …ist vollkomen das meine – nämlich die Inkarnation und das Dichten über sich selbst hinaus. -Elisabeth Langgässer to Felix Stössinger1 1 Langgässer, Elisabeth. “An Felix Stössinger.” 11 January 1949. Letter 458 of Briefe 1924-1950, vol. 2 Edited by Elisabeth Hoffmann. Düsseldorf: Claassen, 1990. 863-864. vii Elisabeth Langgässer’s Incarnational Literature: Theology and Literature Unify to Embody Community “Der Roman ist fertig. Aber, ach, ich auch,”2 Elisabeth Langgässer wrote to her confessor, Alfons Kusche, in her last letter a month before her death. With this simple statement, she perfectly articulates the connection between literature and life, where completion of one project coincides with the end of her life. This statement reflects Langgässer’s deep and abiding dedication to both the physical and the spiritual, to form and content, which she strives to unify in her life and her work. “Leben und Denken, Leben und Kunst Elisabeth Langgässers waren eins,”3 Eberhard Horst, an early Langgässer scholar, writes. In 1956, scholars like Horst only had access to Langgässer’s published fiction and a few short articles and speeches. As a result of this limited access, the scholarship of Horst and his contemporaries considers Catholic theology and its critical engagement with the world. Horst’s scholarship therefore perceives unity between Langgässer’s Catholic fiction and Catholic life only. While Horst and his contemporaries did not realize that the classification of Mischling ersten Grades by the Nazis played a distinct role not only in Langgässer’s identity as well as her relationship to her daughter, his assessment remains true.
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