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Landscapes of Encounter: the Portrayal of Catholicism in the Novels of Brian Moore University of Calgary PRISM: University of Calgary's Digital Repository University of Calgary Press University of Calgary Press Open Access Books 2002 Landscapes of Encounter: The Portrayal of Catholicism in the Novels of Brian Moore Gearon, Liam University of Calgary Press Gearon, L. "Landscapes of Encounter: The Portrayal of Catholicism in the Novels of Brian Moore". University of Calgary Press, Calgary, Alberta, 2002. http://hdl.handle.net/1880/49343 book http://creativecommons.org/licenses/by-nc-nd/3.0/ Attribution Non-Commercial No Derivatives 3.0 Unported Downloaded from PRISM: https://prism.ucalgary.ca University of Calgary Press www.uofcpress.com LANDSCAPES OF ENCOUNTER: THE PORTRAYAL OF CATHOLICISM IN THE NOVELS OF BRIAN MOORE by Liam Gearon ISBN 978-1-55238-663-7 THIS BOOK IS AN OPEN ACCESS E-BOOK. It is an electronic version of a book that can be purchased in physical form through any bookseller or on-line retailer, or from our distributors. Please support this open access publication by requesting that your university purchase a print copy of this book, or by purchasing a copy yourself. If you have any questions, please contact us at [email protected] Cover Art: The artwork on the cover of this book is not open access and falls under traditional copyright provisions; it cannot be reproduced in any way without written permission of the artists and their agents. The cover can be displayed as a complete cover image for the purposes of publicizing this work, but the artwork cannot be extracted from the context of the cover of this specific work without breaching the artist’s copyright. COPYRIGHT NOTICE: This open-access work is published under a Creative Commons licence. This means that you are free to copy, distribute, display or perform the work as long as you clearly attribute the work to its authors and publisher, that you do not use this work for any commercial gain in any form, and that you in no way alter, transform, or build on the work outside of its use in normal academic scholarship without our express permission. If you want to reuse or distribute the work, you must inform its new audience of the licence terms of this work. For more information, see details of the Creative Commons licence at: http://creativecommons.org/licenses/by-nc-nd/3.0/ UNDER THE CREATIVE UNDER THE CREATIVE COMMONS LICENCE YOU COMMONS LICENCE YOU MAY: MAY NOT: • read and store this document • gain financially from the work in any way; free of charge; • sell the work or seek monies in relation to the distribution • distribute it for personal use of the work; free of charge; • use the work in any commercial activity of any kind; • print sections of the work for • profit a third party indirectly via use or distribution of the work; personal use; • distribute in or through a commercial body (with the exception • read or perform parts of the of academic usage within educational institutions such as work in a context where no schools and universities); financial transactions take • reproduce, distribute, or store the cover image outside of its place. function as a cover of this work; • alter or build on the work outside of normal academic scholarship. Acknowledgement: We acknowledge the wording around open access used by Australian publisher, re.press, and thank them for giving us permission to adapt their wording to our policy http://www.re-press.org/content/view/17/33/ Part1 Introduction This page intentionally left blank Chapter 1 Landscapes of Encounter: The Portrayal of Catholicism in the Novels of Brian Moore The quest for a doctrine appropriate to the landscape may be taken as an image of the development of Catholic theology since Vatican II: it symbolises the way in which Catholic theology in the post-conciliar period is dependent upon the Council's readjustment of contemporary Catholic identity. In addition, it presents a theme that will become central to post- conciliar theology: the priority of the "landscape" of lived experience in the articulation of theological doctrine. As the features of Catholic faith- experience were altered by the Council, the consequent theological reflection followed contours different from those that preceded it.1 F the Second Vatican Council (1962 -6^)2 radically changed the public persona of Roman Catholicism,3 it is as fair to say the late Brian Moore I(1921-1999) is one of the few novelists whose literary portrayal of Catholicism trenchantly investigates the period prior to and following this Church Council.4 Moore's novels represent a distinctive literary contribution to our understanding both of the portrayal of Catholicism in twentieth- century fiction in English and of the changing theological face of Catholicism in the same period.5 From the publication of Judith Hearne (1955) until his final novel, The Magician's Wifefogj), the religious and specifically Catholic themes of Brian Moore's fiction place him firmly on the interface of literature and theology.6 If intertexuality—the notion that a text is always part a wider social, cultural, and historical milieu—has origins as an explicit term in contemporary criticism, its vast historical precedence in literary-theological writing predates de facto its origins in twentieth-century theory in figures 3 Landscapes of Encounter like Saussure and Bakhtin, and certainly before the term was coined by Kristeva.7 Debate on the question of the Catholic novel as a product of Catholic belief is set aside here too, as is the wider relation between authorial faith and literary output—biocritical considerations unnecessarily detract from an understanding of the novels as texts, especially when dealing with the presence or absence of the personal religious faith of the author.8 What is indisputable is the prevalence of Catholic themes throughout Moore's major literary works. It is from a consideration of these Catholic themes, which have surprisingly evaded systematic critical attention, that most benefit may be derived in understanding Moore's considerable oeuvre. The present task is to make explicit the literary-theological intertextuality within Moore's fiction. This intertextuality is most clearly demonstrated in terms of an historical theology in which Moore's portrayal of Catholicism reflects developments in pre- and post-Vatican II Catholicism. A religious tradition etymologically defined by its universality (the Greek derivation of Catholic meaning "universal"),9 Moore's literary treatment of such developments is accentuated through the particularities of culture and place, just as this becomes increasingly crucial within post-Vatican II Catholicism itself.10 In the novels of Moore, geographical location and theological history are key factors for understanding personal and cultural identity. Moore's narratives, plotted as they are in an immensely diverse range of settings—literary constructions preoccupied with the metaphysical as much as the physical dimensions of place—are as representative of ideological and theological landscapes as they are of geographical and historical worlds." Yet there are a few critical obstacles that need to be surmounted before unfolding the detail of this interpretation. And it is useful to begin with Sullivan's attempt in A Matter of Faith to counterbalance a perceived trend in Moore's fiction: As is the case with most writers in the "classic realist" tradition, especially modern or contemporary writers, most attention has been paid to Moore's thematic concerns at the cost of his stylistic innovations. In the work of such writers, in contrast to the modernists, say, or the defamiliarizing metafictionalists, language is a "transparent window on reality," so there is little or nothing to discuss. Yet within this realist philosophy of belief in 4 Landscapes of Encounter the reader's ability fully to recover experience "through" language, a classic realist like Moore can display a fair amount of stylistic ingenuity. (118) Even if assertions of Moore's literary experimentation are less controversial than might at first appear, their interpretative importance needs to be restricted here for reasons relating to the thematic rather than stylistic content of Moore's work, and in particular to challenge the implication that the contemporary classical realism of Moore's fiction leaves "little or nothing to discuss."12 In an interview dating from the 19605 with Dahlie, Moore asserts the primacy of story over its literary form, and narrative content over the technique of its portrayal.13 In another early interview, with Sale, Moore elaborates further: I think that I have an interest in clarity and the sort of mind that doesn't want my reader to be deceived or awed by technique. I think a good story tells itself, as Mann said that's the truth of it that if you find the perfect way to tell it nobody will even notice that there's technique.14 In this regard, a persistent critical lapse surfaces in the interpretative foci on Moore's fiction. In the main, there is a presupposition that a thematic and content-led approach has largely exhausted its interpretative possibilities. Consequently, commentators seek alternative critical options, either stylistic treatments of formal literary technique (O'Donoghue, Sullivan) or biocritical analyses (Dahlie, Flood, Sampson). The latter alternatives all retain useful insights into Moore's work, yet any holistic hermeneutic—for which so many have searched15—remains elusive. I want, then, to reassert the primacy of a content-led approach and re-examine the possibilities for a thematic unification
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