Chaos – the art that the smallest of our community enacts on my carpet
In his essay “The Catholic Writer Today,” published in the December 2013 issue of First Things, Dana Gioia questions the lack of influence that such a large number of Catholics have on the arts of our country. Speaking as a former chairman for the NEA and as a Catholic he delves into both what has been, what the problem is now and what ought to be. Here are a few quotes taken out of the whole:
What has been:
The religious insights usually emerge naturally out of depictions of worldly existence rather than appear to have been imposed intellectually upon the work.
One of the problems:
In literature, at least, the Catholic media no longer command sufficient cultural power to nominate or effectively support what is best from its own community. Has this situation disturbed Catholic leaders? Not especially. The Catholic subculture seems conspicuously uninterested in the arts.
What absorbs the Catholic intellectual media is politics, conducted mostly in secular terms—a dreary battle of right versus left for the soul of the American Church.
If American Catholicism has become mundane enough to be consumed by party politics, perhaps it’s because the Church has lost its imagination and creativity.
The broader problem:
The collapse of Catholic literary life reflects a larger crisis of confidence in the Church that touches on all aspects of religious, cultural, and intellectual life. What I have said so far also pertains, in general terms, to all American Christians. Whatever their denomination, they have increasingly disengaged themselves from artistic culture. They have, in effect, ceded the arts to secular society.
The schism between Christianity and the arts has had two profound consequences, two vast impoverishments—one for the arts world, the other for the Church.
What ought to be:
A vigorous culture contains different voices, often in active debate. The voice of religious faith enlarges and enlivens the overall dialectic of culture, even among non-believers, just as the voice of secular society keeps religious writers more alert and intelligent.
The real challenge is not in the number of participants but in the arrival of a few powerful innovators who can serve as cultural catalysts. Two great poets are stronger than two thousand mediocrities.
Art educates our emotions and imagination. It awakens, enlarges, and refines our humanity. Remove it, dilute it, or pervert it, and a community or a nation suffers—becoming less compassionate, curious, and alert, more coarse, narrow, and self-satisfied.
A Catholic writer must also have hope.Hope in the possibilities of art and one’s own efforts. Hope in the Church’s historical ability to change as change is needed. The main barrier to the revival of Catholic writing and the rapprochement of faith and the arts is despair, or perhaps more accurately acedia, a torpid indifference among precisely those people who could change the situation—Catholic artists and intellectuals. Hope is what motivates and sustains the writer’s enterprise because success will come slowly, and there will be many setbacks.
The goal of the serious Catholic writer is the same as that of all real writers—to create powerful, expressive, memorable works of art. As Flannery O’Connor observed, “The Catholic novelist doesn’t have to be a saint; he doesn’t even have to be a Catholic; he does, unfortunately, have to be a novelist.” The road to Damascus may offer a pilgrim sudden and miraculous intervention, but faith provides no shortcuts on the road to Parnassus.
The Catholic writer must have the passion, talent, and ingenuity to master the craft in strictly secular terms while never forgetting the spiritual possibilities and responsibilities of art. That is a double challenge, but it does ultimately offer a genuine advantage.