It was liturgically fitting that I should kick myself out at the end of the Mass of the Catechumens, when the ordained ostiarii should have been there to do it. Anyway, it was done.
Now I walked leisurely down Broadway in the sun, and my eyes looked about me at a new world. I could not understand what it was that had happened to make me so happy, why I was so much at peace, so content with life for I was not yet used to the clean savor that comes with an actual grace—indeed, there was no impossibility in a person’s hearing and believing such a sermon and being justified, that is, receiving sanctifying grace in his soul as a habit, and beginning, from that moment, to live the divine and supernatural life for good and all. But that is something I will not speculate about.
All I know is that I walked in a new world. Even the ugly buildings of Columbia were transfigured in it. and everywhere was peace in these streets designed for violence and noise. Sitting outside the gloomy little Childs restaurant at IIIth Street, behind the dirty, boxed bushes, and eating breakfast, was like sitting in the Elysian Fields.
V
MY READING BECAME MORE AND MORE CATHOLIC. I BECAME absorbed in the poetry of Hopkins and in his notebooks—that poetry which had only impressed me a little six years before. Now, too, I was deeply interested in Hopkins’ life as a Jesuit. What was that life? What did the Jesuits do? What did a priest do? How did he live? I scarcely knew where to begin to find out about all such things: but they had started to exercise a mysterious attraction over me.
And here is a strange thing. I had by now read James Joyce’s Ulysses twice or three times. Six years before—on one of those winter vacations in Strasbourg—I had tried to read Portrait of the Artist and had bogged down in the part about his spiritual crisis. Something about it had discouraged, bored, and depressed me. I did not want to read about such a thing: and I finally dropped it in the middle of the “Mission.” Strange to say, sometime during this summer—I think it was before the first time I went to Corpus Christi—I reread Portrait of the Artist and was fascinated precisely by that part of the book, by the “Mission,” by the priest’s sermon on hell. What impressed me was not the fear of hell, but the expertness of the sermon. Now, instead of being repelled by the thought of such preaching—which was perhaps the author’s intention—I was stimulated and edified by it. The style in which the priest in the book talked, pleased me by its efficiency and solidity and drive: and once again there was something eminently satisfying in the thought that these Catholics knew what they believed, and knew what to teach, and all taught the same thing, and taught it with coordination and purpose and great effect. It was this that struck me first of all, rather than the actual subject matter of their doctrine—until, that is, I heard the sermon at Corpus Christi.
So then I continued to read Joyce, more and more fascinated by the pictures of priests and Catholic life that came up here and there in his books. That, I am sure, will strike many people as a strange thing indeed. I think Joyce himself was only interested in rebuilding the Dublin he had known as objectively and vitally as he could. He was certainly very alive to all the faults in Irish Catholic society, and he had practically no sympathy left for the Church he had abandoned: but in his intense loyalty to the vocation of artist for which he had abandoned it (and the two vocations are not per se irreconcilable: they only became so because of peculiar subjective circumstances in Joyce’s own case) he meant to be as accurate as he could in rebuilding his world as it truly was.
Therefore, reading Joyce, I was moving in his Dublin, and breathing the air of its physical and spiritual slums: and it was not the most Catholic side of Dublin that he always painted. But in the background was the Church, and its priests, and its devotions, and the Catholic life in all its gradations, from the Jesuits down to those who barely clung to the hem of the Church’s garments. And it was this background that fascinated me now, along with the temper of Thomism that had once been in Joyce himself If he had abandoned St. Thomas, he had not stepped much further down than Aristotle.
Then, of course, I was reading the metaphysical poets once again—especially Crashaw—and studying his life, too, and his conversion. That meant another avenue which led more or less directly to the Jesuits. So in the late August of 1938, and September of that year, my life began to be surrounded, interiorly, by Jesuits. They were the symbols of my new respect for the vitality and coordination of the Catholic Apostolate. Perhaps, in the back of my mind, was my greatest Jesuit hero: the glorious Father Rothschild of Evelyn Waugh’s Vile Bodies, who plotted with all the diplomats, and rode away into the night on a motorcycle when everybody else was exhausted.
Yet with all this, I was not yet ready to stand beside the font. There was not even any interior debate as to whether I ought to become a Catholic. I was content to stand by and admire. For the rest, I remember one afternoon, when my girl had come in to town to see me, and we were walking around the streets uptown, I subjected her to the rather disappointing entertainment of going to Union Theological Seminary, and asking for a catalogue of their courses which I proceeded to read while we were walking around on Riverside Drive. She was not openly irritated by it: she was a very good and patient girl anyway. But still you could see she was a little bored, walking around with a man who was not sure whether he ought to enter a theological seminary.
There was nothing very attractive in that catalogue. I was to get much more excited by the article on the Jesuits in the Catholic Encyclopaedia—breathless with the thought of so many novitiates and tertianships and what not—so much scrutiny, so much training. What monsters of efficiency they must be, these Jesuits, I kept thinking to myself, as I read and reread the article. And perhaps, from time to time, I tried to picture myself with my face sharpened by asceticism, its pallor intensified by contrast with a black cassock, and every line of it proclaiming a Jesuit saint, a Jesuit master-mind. And I think the master-mind element was one of the strongest features of this obscure attraction.
Apart from this foolishness, I came no nearer to the Church, in practice, than adding a “Hail Mary” to my night prayers. I did not even go to Mass again, at once. The following week-end I went to see my girl once again; it was probably after that that I went on the expedition to Philadelphia. It took something that belongs to history to form and vitalize these resolutions that were still only vague and floating entities in my mind and will.
One of those hot evenings at the end of summer the atmosphere of the city suddenly became terribly tense with some news that came out of the radios. Before I knew what the news was, I began to feel the tension. For I was suddenly aware that the quiet, disparate murmurs of different radios in different houses had imperceptibly merged into one big, ominous unified voice, that moved at you from different directions and followed you down the street, and came to you from another angle as soon as you began to recede from any one of its particular sources.
I heard “Germany—Hitler—at six o’clock this morning the German Army ... the Nazis...” What had they done?
Then Joe Roberts came in and said there was about to be a war. The Germans had occupied Czechoslovakia, and there was bound to be a war.
The city felt as if one of the doors of hell had been half opened, and a blast of its breath had flared out to wither up the spirits of men. And people were loitering around the newsstands in misery.
Joe Roberts and I sat in my room, where there was no radio, until long after midnight, drinking canned beer and smoking cigarettes, and making silly and excited jokes but, within a couple of days, the English Prime Minister had flown in a big hurry to see Hitler and had made a nice new alliance at Munich that cancelled everything that might have caused a war, and returned to England. He alighted at Croydon and came stumbling out of the plane saying “Peace in our time!”
I was very depressed. I was beyond thinking about the intricate and filthy political tangle that underlay the mess. I had given up politics as more or less hopeless, by this time. I was no longer interested in having any opini
on about the movement and interplay of forces which were all more or less iniquitous and corrupt, and it was far too laborious and uncertain a business to try and find out some degree of truth and justice in all the loud, artificial claims that were put forward by the various sides.
All I could see was a world in which everybody said they hated war, and in which we were all being rushed into a war with a momentum that was at last getting dizzy enough to affect my stomach. All the internal contradictions of the society in which I lived were at last beginning to converge upon its heart. There could not be much more of a delay in its dismembering. Where would it end? In those days, the future was obscured, blanked out by war as by a dead-end wall. Nobody knew if anyone at all would come out of it alive. Who would be worse off, the civilians or the soldiers? The distinction between their fates was to be abolished, in most countries, by aerial warfare, by all the new planes, by all the marvelous new bombs. What would the end of it be?
I knew that I myself hated war, and all the motives that led to war and were behind wars. But I could see that now my likes or dislikes, beliefs or disbeliefs meant absolutely nothing in the external, political order. I was just an individual, and the individual had ceased to count. I meant nothing, in this world, except that I would probably soon become a number on the list of those to be drafted. I would get a piece of metal with my number on it, to hang around my neck, so as to help out the circulation of red-tape that would necessarily follow the disposal of my remains, and that would be the last eddy of mental activity that would close over my lost identity.
The whole business was so completely unthinkable that my mind, like almost all the other minds that were in the same situation, simply stopped trying to cope with it, and refixed its focus on the ordinary routine of life.
I had my thesis to type out, and a lot of books to read, and I was thinking of preparing an article on Crashaw which perhaps I would send to T. S. Eliot for his Criterion. I did not know that Criterion had printed its last issue, and that Eliot’s reaction to the situation that so depressed me was to fold up his magazine.
The days went on and the radios returned to their separate and individual murmuring, not to be regimented back into their appalling shout for yet another year. September, as I think, must have been more than half gone.
I borrowed Father Leahy’s life of Hopkins from the library. It was a rainy day. I had been working in the library in the morning. I had gone to buy a thirty-five-cent lunch at one of those little pious kitchens on Broadway—the one where Professor Gerig, of the graduate school of French, sat daily in silence with his ancient, ailing mother, over a very small table, eating his Brussels sprouts. Later in the afternoon, perhaps about four, I would have to go down to Central Park West and give a Latin lesson to a youth who was sick in bed, and who ordinarily came to the tutoring school run by my landlord, on the ground floor of the house where I lived.
I walked back to my room. The rain was falling gently on the empty tennis courts across the street, and the huge old domed library stood entrenched in its own dreary greyness, arching a cyclops eyebrow at South Field.
I took up the book about Gerard Manley Hopkins. The chapter told of Hopkins at Balliol, at Oxford. He was thinking of becoming a Catholic. He was writing letters to Cardinal Newman (not yet a cardinal) about becoming a Catholic.
All of a sudden, something began to stir within me, something began to push me, to prompt me. It was a movement that spoke like a voice.
“What are you waiting for?” it said. “Why are you sitting here? Why do you still hesitate? You know what you ought to do? Why don’t you do it?”
I stirred in the chair, I lit a cigarette, looked out the window at the rain, tried to shut the voice up. “Don’t act on impulses,” I thought. “This is crazy. This is not rational. Read your book.”
Hopkins was writing to Newman, at Birmingham, about his indecision.
“What are you waiting for?” said the voice within me again. “Why are you sitting there? It is useless to hesitate any longer. Why don’t you get up and go?”
I got up and walked restlessly around the room. “It’s absurd,” I thought. “Anyway, Father Ford would not be there at this time of day. I would only be wasting time.”
Hopkins had written to Newman, and Newman had replied to him, telling him to come and see him at Birmingham.
Suddenly, I could bear it no longer. I put down the book, and got into my raincoat, and started down the stairs. I went out into the street. I crossed over, and walked along by the grey wooden fence, towards Broadway, in the light rain.
And then everything inside me began to sing—to sing with peace, to sing with strength, and to sing with conviction.
I had nine blocks to walk. Then I turned the corner of 121st Street, and the brick church and presbytery were before me. I stood in the doorway and rang the bell and waited.
When the maid opened the door, I said:
“May I see Father Ford, please?”
“But Father Ford is out.”
I thought: well, it is not a waste of time, anyway. And I asked when she expected him back. I would come back later, I thought.
The maid closed the door. I stepped back into the street. And then I saw Father Ford coming around the corner from Broadway. He approached, with his head down, in a rapid, thoughtful walk. I went to meet him and said:
“Father, may I speak to you about something?”
“Yes,” he said, looking up, surprised. “Yes, sure, come into the house.”
We sat in the little parlor by the door. And I said: “Father, I want to become a Catholic.”
VI
I CAME OUT OF THE PRESBYTERY WITH THREE BOOKS UNDER my arm. I had hoped that I could begin taking instructions at once, but the pastor had told me to read these books, and pray and think and see how I felt about it in a week or ten days’ time. I did not argue with him: but the hesitation that had been in my mind only an hour or so before seemed to have vanished so completely that I was astonished and a little abashed at this delay. So it was arranged that I should come in the evenings, twice a week.
“Father Moore will be your instructor,” said the Pastor.
There were four assistants at Corpus Christi, but I guessed that Father Moore was going to be the one whom I had heard preaching the sermon on the divinity of Christ and, as a matter of fact, he was the one who, in the designs of Providence, had been appointed for this work of my salvation.
If people had more appreciation of what it means to be converted from rank, savage paganism, from the spiritual level of a cannibal or of an ancient Roman, to the living faith and to the Church, they would not think of catechism as something trivial or unimportant. Usually the word suggests the matter-of-course instructions that children have to go through before First Communion and Confirmation. Even where it is a matter-of-course, it is one of the most tremendous things in the world, this planting of the word of God in a soul. It takes a conversion to really bring this home.
I was never bored. I never missed an instruction, even when it cost me the sacrifice of some of my old amusements and attractions, which had such a strong hold over me and, while I had been impatient of delay from the moment I had come to that first sudden decision, I now began to burn with desire for Baptism, and to throw out hints and try to determine when I would be received into the Church.
My desire became much greater still, by the end of October, for I made the Mission with the men of the parish, listening twice a day to sermons by two Paulist Fathers and hearing Mass and kneeling at Benediction before the Christ Who was gradually revealing Himself to me.
When the sermon on hell began, I was naturally making mental comparisons with the one in Joyce’s Portrait of the Artist and reflecting on it in a kind of detached manner, as if I were a third and separate person watching myself hearing this sermon and seeing how it affected me. As a matter of fact this was the sermon which should have done me the most good and did, in fact, do so.
My opinion is t
hat it is a very extraordinary thing for anyone to be upset by such a topic. Why should anyone be shattered by the thought of hell? It is not compulsory for anyone to go there. Those who do, do so by their own choice, and against the will of God, and they can only get into hell by defying and resisting all the work of Providence and grace. It is their own will that takes them there, not God’s. In damning them He is only ratifying their own decision—a decision which He has left entirely to their own choice. Nor will He ever hold our weakness alone responsible for our damnation. Our weakness should not terrify us: it is the source of our strength. Libeuter gloriabor in infirmitatibus meis ut inhabitet in me virtus Christi. Power is made perfect in infirmity, and our very helplessness is all the more potent a claim on that Divine Mercy Who calls to Himself the poor, the little ones, the heavily burdened.
My reaction to the sermon on hell was, indeed, what spiritual writers call “confusion”—but it was not the hectic, emotional confusion that comes from passion and from self-love. It was a sense of quiet sorrow and patient grief at the thought of these tremendous and terrible sufferings which I deserved and into which I stood a very good chance of entering, in my present condition: but at the same time, the magnitude of the punishment gave me a special and particular understanding of the greatness of the evil of sin. But the final result was a great deepening and awakening of my soul, a real increase in spiritual profundity and an advance in faith and love and confidence in God, to Whom alone I could look for salvation from these things. And therefore I all the more earnestly desired Baptism.
The Seven Storey Mountain: Fiftieth-Anniversary Edition Page 29