Prizes, Prizes Everywhere!

Last year, Dappled Things debuted the J.F. Powers Prize for Short Fiction. It was a tremendous success, drawing about 400 entries from which a winner and nine honorable mentions were selected by a panel of independent judges. (If you have not yet read the winning story, Where Moth and Rust by Kristin Luehr, you should.)


Jacques Maritain

Building on last year’s success, we are holding the fiction prize again and introducing a nonfiction equivalent, the Jacques Maritain Prize for Nonfiction. Maritain was an influential 20th century Thomist philosopher and Catholic convert whose work covered a wide range of topics, including metaphysics and epistemology, ethics and politics, and—significantly for us—literature and art. His book Art and Scholasticism has been a major influence in Dappled Things‘ own approach to aesthetics. This year the prize will be judged by James Matthew Wilson, who is author of The Violent and the Fallen, Some Permanent Things, and The Catholic Imagination in Modern American Poetry, among other books, as well as a literature professor at Villanova University. Here’s what you need to know if you are interested in making a submission to either prize:

What are the prize amounts?

For the J.F. Powers Prize for Short Fiction, the prizes are as follows:

1st place: $500

2nd place: $250

8 honorable mentions: publication in the journal and a one-year subscription.


For the Jacques Maritain Prize for Nonfiction, the prizes are:

1st place: $500

2nd place: $300

3rd place: $200

What is the deadline for the fiction prize?

You can submit your story until November 28, 2014.

What is the deadline for the nonfiction prize?

Since all nonfiction submissions will be eligible for the prize (the winner will be selected from among all the essays published in Dappled Things during a given year), then submissions for the prize are accepted year-round. To participate in the current prize, your piece should appear at the latest in the Mary, Queen of Angels 2015 edition, which means you would have to make a submission by June 2015. The issues could all be filled before then, however, so don’t delay. We publish about two to three essays per issue, and all published essays will be finalists for the prize. The earlier you submit, the likelier the chances your essay will appear among a given year’s finalists.

What kind of submissions are you looking for?

For the J.F. Powers Prize for Short Fiction, please review the submission guidelines by clicking here. If you have a story to submit that doesn’t fit those guidelines, please consider making a submission under the general fiction category.

With regards to the Jacques Maritain Prize for Nonfiction, we are not limiting submissions to a particular theme (this being in keeping with Maritain’s own broad interests), other than what would fit within the context of a Catholic cultural and literary journal. In other words, please follow our nonfiction submission guidelines and look at the nonfiction pieces that appear in our previous issues. Book reviews and interviews are not eligible for the prize, but all other forms of nonfiction are.

When will winners be announced?

Winners of the J.F. Powers Prize for Short Fiction will be announced in February 2015. Winners of the Jacques Maritain Prize for Nonfiction will be announced in December 2015 (with the finalists being announced as each issue is published, starting with the Christmas 2014 edition).

Is there a reading fee?

No. However, given the costs imposed on us by the huge number of entries last year, we are instituting a nominal $2 processing fee for the fiction prize to help us run it as efficiently as possible. Think of it as the equivalent of paying for postage if submissions were being accepted through the mail . There will be no processing fee for the nonfiction prize this year.


Make your submissions soon! Further information will be posted on the Contests page as well as Submittable. We look forward to reading your entries during the coming year.

4 Things I Learned about Life Without a Computer

I am told that putting articles in list form is click-bait in the internet news age. What is it about computers that has changed the way we think? They have their quite obvious advantages, but a recent experience taught me a few lessons about how mine has affected the way I process information and spend my time.

About four months ago my computer broke. I don’t know exactly how it happened, only that one minute everything was great and the next there was a sudden spark accompanied by the smell of smoke as some vital piece of circuitry consumed itself. It was bound to happen, I suppose. The computer was ancient by any reasonable standard.

My computer. Before it broke.

My computer. Before it broke.

It was so old that it was running a version of Windows four generations out of date, no longer capable of being upgraded. It served me just fine, though, and allowed me to read the news, compulsively curate my wishlist, watch movies, and type odd little blog posts. So, even though it had lived a long and happy life, I was quite sad when it gave up the ghost.

After a proper grieving period, the obvious next step would have been to purchase a new computer. I would have been happy to do so, the only problem being that my wife and I currently have five children and they spend all of our money on food and clothing. My wife, ever so intelligent, assures me that food and clothing for our beloved offspring is at least slightly more important than my ability to think up and post clever hashtags online. So for a while, at least, there will be no replacement. Don’t cry for me. It has been difficult but I have learned a few valuable lessons during my time away from my precious electronics.

  1. That important thing can wait until later. The first emotion I felt when I realized that the hard drive was fried was the terror of the Abyss. I was sinking fast. My hands became clammy, my heart rate fluttered, and Kierkegaard’s Concept of Anxiety suddenly became very real. Essentially, I went into full blown withdrawal. In retrospect, it is obvious that I was (and probably am) addicted. Mind you, this whole time, I still had a smart phone safely tucked in my jacket pocket that was capable of achieving what people even 20 years ago would consider well nigh miraculous. I even still knew I had a computer at the office. It wasn’t enough. I needed that computer humming away in its familiar spot.

I am lost without my precious ability to download mp3s of dj mashups to a desktop computing device


The pain slowly eased and, after a few weeks I realized that maybe it is possible to survive without unfettered access to a computer after all! The work email, the comments on social media, reading the new, online version of Dappled Things (!), those can all wait until I get to the office in the morning. Or better yet, I can actually personally interact with people at work instead of emailing, I can have coffee with a friend instead of maintaining a superficial, online relationship, and I can read Dappled Things in the print version while lounging in the backyard under the shade of an oak tree. It isn’t that I don’t need a computer or am somehow transcendent over a system in which everybody else is hopelessly mired. It is simply the realization that there are other options. When life slows down, a more human pace is achieved.

  1. My social life did not implode without social media. It is still possible to speak with people in person. Some might even say that this is better. Not that I object to social media, not at all, its advent has actually helped me stay in much better contact with long distance friends, but we ought to be honest and admit that it does not of its own suffice to maintain an authentic friendship. Commenting online takes place in an unrealistic environment because we can take our sweet time with what we choose to communicate and how we present ourselves. We can literally wait days at a time for a witty rejoinder to percolate for a comment thread. In real life, there is an actual human being who will stare at you with grave concern if you fail to respond in a timely manner, say, within five seconds or so. Face to face, there is authentic interaction, a conversation, if you will. These interactions with all of their pauses, wanderings, interruptions, and body language constitute honest to goodness communication. Social media can augment this but never replace it. I suspect that in our society we are greatly tempted towards contentment with only the latter.
  1. My life became more leisurely. I’ve always been a steady reader and have always done my best to make time to play with the children. Even if the presence of the computer never overwhelmed those habits, it definitely nibbled around the edges. It is temptingly easy to lose an hour working on cataloguing the itunes music library (Yes, I need help) or get caught in a tangle of fascinating wikipedia links. It’s no problem at all to waste more time than you wanted emailing and playing online games. Comedian Louis CK once made the observation that people seem to be unable to even wait for a few minutes in a grocery store checkout line without pulling out their phones. What ever happened to staring around randomly for a few minutes? This is part of the shopping experience! Same with the computer at home. When it was there, I knew I could always retreat to it for some light diversion to while away the time. Perhaps it became too attractive, more so than lying on the floor and driving cars around the rug with my son. Sometimes these small moments of fatherhood are touching and lovely, sometimes, let’s all admit, they are boring. These are the moments, though, that our children will remember for the rest of their lives. I hope that I do not miss too many of them. Without the computer I find myself, even if only slightly more frequently, reading books after the kids go to bed, playing at the piano, or sitting on the front porch with a drink and watching the rain. Before, I would have retreated to the comfort of mindless internet browsing.
  1. I probably will still buy another computer. Perhaps modern life is such that we simply require these devices. At their best, they are time-saving, helpful, and irreplaceable tools. Now that I have word processors, I shudder at the thought of handwriting even a single sentence. Think about it, you can go online and accomplish pretty much anything! Research information, find the nearest, best restaurant, check the weather, follow the score of the baseball game as it is in progress, watch almost any movie or television show ever made, and get quick and accurate directions to anywhere your heart desires.
What does this do, again?

What does this do, again?


My hope is that in the future I will be able to discipline myself to use the computer as a tool and not allow it to define the way I live my life. Perhaps I really am addicted to the thing. I am told that smartphone and internet addiction is quite real. I don’t mean to mock it. I suspect that the potential to some degree or another to give ourselves up to a virtual world affects all of us. I am thankful for the perspective I have been given by the death of my old computer. Perhaps we would all benefit from at least the occasional, voluntary fast from computers. Take a breath, look around, and experience human life in all its complexity, its joys and sorrows.

Weekend link: pilgrimage to Andalusia.

This beauty deserves a wider audience: a view of Flannery O’Connor’s Georgia homestead through contemporary eyes. The essayist notes some hilarious details along his road that O’Connor herself would have made a field day with, yet the central note of the piece is hushed, even holy:

I drove up the humble lane to the farm and caught sight of the house. “There it is!” I said aloud to no one. I parked in the grass behind the place and wandered around. I had my phone out like an idiot, taking pictures right and left as if amnesia was imminent. I didn’t want to risk it. A woman emerged from the porch and greeted me. “You must be a pilgrim,” she said. I am, how can you tell? “Pilgrims always approach the house differently, with reverence. Take your time. Stay as long as you want. The peafowl are over there.”

Read the whole thing here.

“Ya Hey” Part II (or, you don’t even say your name)


So, to briefly recap from last time (this is a continuation of “Ya Hey” Part I, found here [so read it {things’ll, you know, make a hecka lotta more sense if you do}]), we’re talking about the poorly-named Vampire Weekend’s poorly named album Modern Vampires of the City which, in addition to being the worst-named record of 2013 (I mean, seriously), was hailed by media kings Rolling Stone, Pitchfork, PopMatters, Slant Magazine and some guy named Robert Christgau as the year’s best. More specifically, we’re getting round to track ten of twelve: a glorious little ballad called “Ya Hey.”

The fact that it appears near the end is no accident, as there’s been a buildup to it through the entire first 80% of the album. As mentioned before, songs like “Unbelievers,” “Everlasting Arms” and “Worship You” have songwriter-vocalist Ezra Koening with his back up against the wall, hackles raised in a white-collared, impeccably-arranged bout of rage/confusion/longing/ultimate defiance against the Triune God. He is, needless to say, a tad anxious of trusting Him.


But why? What doesn’t he trust God to do? To take care, maybe – to be more than ‘good.’ Merciful, perhaps. To hold everything together. “We worshipped you” he deadpans on the thusly titled song, “only in the way you want it / only on the day you want it…energetic praise you wanted / any kind of praise you wanted” – followed closely by a plaintive afterthought: “won’t we see you once again?” The flippant is always paired with longing for the God he perceives to be absent or indifferent. “Who will guide us in the end?” he asks, closing out the song with the twin senses of disappointment and desire.

Koening’s lyrics always stand with a double edge – but, compellingly enough, where most indie protests appear pastoral (with a barely concealed hostility lurking in the background), Koening’s bitter words can’t ultimately throw off the sense of tenderness he carries towards his Accused. And, having finished the first nine songs (some among which bristling with more than a few Adonai-directed barbs) he finally drops the mask.

And the gloves. The wisdom teeth are out. Track ten begins with an intimacy reserved for lovers:

“Oh, sweet thing
Zion doesn’t love you
And Babylon don’t love you
But you love everything”

There’s no criticism here, no laying into the seemingly neglected responsibilities God owes to His people. All of a sudden the roles are reversed: whereas the tension before was always on what He is or isn’t doing for humanity, here we have the eternal, undeserved Love of God contrasted with the petty inconsistency of human commitment.

But he goes for the throat here: anyone could have remarked on the staggeringly minute levels of love lost on the part of Babylon towards the Creator…but Zion? He’s not just talking about the historic Hebrew people here, he’s talking about us, with our liturgies and hymnals and mission statements and seven highly effective habits and love languages – we’re the ones, in Koening’s estimation, without love. Which is something that deeply, deeply resonates with me.

And besides, we’re taught that no one is good but God alone – that no one truly Loves but God alone.

“Oh, you saint
America don’t love you
So I could never love you
In spite of everything”

And here’s where Koening’s deeply complex relationship with God really starts to set off some sparks. There’s no doubt about where he says he stands – whether he’s an atheist, agnostic or something in between (¿athnostic?) he’s certainly not a card-carrying congregant of your typical Christian church. He claims unbelief but then, like a man in the confessional, admits that his inability to love somehow stands “in spite of everything.” In spite of what? From the position of a confused postmodern, he admits of reasons to love God back: God’s own love, to start. And His presence in the muck of our indifference. And the sentiments only deepen:

“In the dark of this place
There’s the glow of your face
There’s the dust on the screen
Of this broken machine.”

Koening recognizes that even though he can’t muster the case to ultimately believe (especially in light of all the things that don’t make sense to him), he still can’t shake the sense of the hidden God behind it all. A benevolence behind the curtain. Nothing solid enough to tell what (or where) it is, but suggestive enough to keep him up at night wondering what holds it all together. The words make me think about the engine in an aging television, the core of a tiny planet, fossilized fingerprints from way, way too long ago.

All of it builds to his most personal confession yet: “And I can’t help but feel / That I’ve made some mistake…” he sings, and the bitterness of the earlier songs falls away and Koening is left standing with nothing but his vulnerability. He reaches across the divide towards territory he’s not at all comfortable with, to a paradigm that’d change everything in his life, one that’d justify the suspicions he can’t dismiss about the world. He sees it. But those looking for a hallmark ending will be disappointed as he continues: “…but I let it go.”

Out of the whole song, this is the line that haunts me most. Here we have this guy, a smart, articulate dude who not only has the desire and the empathy to feel for a God he can’t trust to exist, but writes to Him with such tenderness. A guy who admits the possibility that he’s wrong and that maybe in the end there’s a God whose loneliness is worth mourning, whose Love is worth trying to return. He feels it. It confuses him. He lets it shake him. But he let it go, saying “Ya hey.”

Which, as Michael mentioned, is pronounced Yahweh.

Koening is bought to the brink but still can’t step over the edge into the actual Everlasting Arms. And those believe watch on as he continues: “Through the fire and through the flames / You won’t even say your name / Only I am that I am / But who could ever live that way?”

We can!” some might say, but we’re not Ezra Koening – and we don’t know his conditions for belief. It’s a kinda strange passivity we’re left with – we’re the audience to an angst we believe we have answers to, but he’s a world away. So then maybe we think of our own little worlds and the people close to us who, for their own reasons, can’t come to believe – reasons that, to them, are all too legitimate. Maybe we want to plead with them to open their eyes and just see the God we see. Maybe we want to cry out with Koening against the God who stays hidden – at the God who, at times, allows things that make it so hard to find Him. And maybe, even as we open our mouths to complain about one thing or the other, we let ourselves feel small in the face of everything. Mysteries upon mysteries. And the chorus circles round as it continues, repeats. Repeats.


                                                                      Ya hey

                                                                      Ya hey

                                                                      Ut deo



                                                                      Ya hey







Josh Nadeau currently lives in Russia and, when not teaching or writing, may be found winter cycling, hitchhiking or engaged in general shenanigans. He hopes, when he’s older, to maintain a sense of awe.

“Ya Hey” Part I (or, beat to the punch)

I woke up last Monday morning and found, to my dismay, that fellow DT blogger Michael Renner had written a few words about Vampire Weekend’s latest album, Modern Vampires of the City. Which would normally be excellent, but the problem for me is that I’ve spent the week cooking up my own response to the album but was beat to the punch – even though, as Michael said, both of us are about a year late in listening to the thing. Shame on us. Luckily for me though he mainly wrote about the album’s relationship to Brideshead Revisited and only touched briefly on the song that took me so aback: “Ya Hey.”


NOTE: as the words “Vampire Weekend” and “Modern Vampires of the City” conjure up terrible connotations of angsty-though-well-intentioned teeny-bop chastity metaphors, they shall for the rest of the article be called “the band” and “the album” respectively.

I think what kept me from listening to the album for so long, even in spite of the BEST-OF-2013 hype, was the fact that the vibe of their earlier two albums kinda turned me off. Yes, musically they were a lot of fun but they ultimately came off as a tad show-offy, especially with the constant throwaway references to various trappings often enjoyed by upper-class, cultured New Englanders – which, to be honest, doesn’t quite do it for this Canuck. The fans of the band don’t really help either – the ones I meet are often those guys at the party all trying to make the most ironic comment around the (cheap) wine table (Note: Dappled Things isn’t the first mag I’ve worked for – I’ve been to a number of these parties).

That being said, when I finally gave it a spin I was impressed. It’s pretty short and easy to listen to – the album clocks in just under the forty-five minute mark and has enough variety in each song to make it seem much shorter (in the good way). But what makes it so surprising is how much territory the band covers over such a small period of time – adulthood, the nostalgia for/boredom of youth, loneliness, wisdom, unemployment, compromise, connection and religion. If it all sounds too heavy, no worries: the music and delivery make the album a pretty constant (if melancholy) delight. There’s no space for defeatism here.

Out of the twelve tracks there are four or five that directly address religion, or, at least, religion in America.

Because America is The World

Because America is The World

Given that vocalist-cum-songwriter Ezra Koening and the rest of the band are caught up in the political atmosphere of contemporary America, the songs on the album are all in the inevitable context of what some people refer to as the “culture war.” AKA, the rabidish opposition between two sides vaguely identifying as conservative and liberal, the apparent leaders of which mostly appearing to snap at “wishy-washy” attempts to communicate usefully or explore the common ground spontaneously emerging in the airwaves, government or blogosphere. With these songs, Koening and the band can’t help but pitch a tent in that middle space, complicating the urges to accept and reject God.

Take “Unbelievers,” for example – it’s the jauntiest song I’ve ever heard about prepping oneself for the possibility of hell. And no, I don’t mean the Rolling Stones/Lady Gaga “hell’ll be a big par-TAY!” kinda afterlife – “we know the fire that waits unbelievers / all of the sinners the same” sings Koening, “girl, you and I will die unbelievers / bound to the tracks of the train.” This isn’t a defiant “whatever” to God (though it will endlessly be misinterpreted as such), mostly because through the whole thing there’s a sense that he’s constantly processing the stakes behind his worldview. And he’s definitely leaving room for doubt, especially as a few minutes later he’s asking if there’s enough holy water around, if there’ll be anyone who’ll “save a little grace” for him – the unbeliever. There’s already a powerful divide in his heart between the unbelief he can’t help occupying and a desire for faith – a desire just strong enough for him to dream of tasting the reality he can’t fully bring himself to believe in. And that’s only track two.

I’ve a feeling that most people who don’t trust God do it mostly because they don’t trust His servants – and, even though that’s a pretty blatant ad hominem argument, it’s a fairly understandable position given our track record. But I get the sense that Koening doesn’t trust God because he feels he just can’t trust Him. He hums “the ‘Dies Irae‘ as you played the Hallelujah” in “Everlasting Arms” (the title of which, along with “Worship You,” sounds like a highlight from a praise & worship session), wondering how God can expect us to rejoice not only in the face of suffering and death, but also the shocking, sickening, potentially unredeemable horror that is hell. Which is, as far as I’m concerned, more than forgivable. And the beefs don’t end there: “I took your counsel and came to ruin” he sings, mentioning how being in His arms sometimes feels like “being locked up, full of fear, trapped beneath a chandelier that’s going down.”

That being said, throughout his whole tirade of resistance one gets the impression that he can’t escape the sense of God’s presence – but that, in the end, he “thought it over and drew the curtain.” He hums “hold me in your everlasting arms” both ironically and pleadingly, “leave me to myself” but “don’t leave me in myself.” This doesn’t sound like someone in denial so much as someone who’s agonized over the choice without being able to come up with a compelling enough case to make the leap of faith. And he’s pissed.

If his anger was the bulk of his response to God, though, it would be pretty run-of-the-mill for modern rock. But the yelps of unbelief, the desire to be left alone, the constant “calling for the misery to be explained” fall away when he finds himself face to face with YHWH in “Ya Hey.”


“Oh, sweet thing / Zion doesn’t love you / And Babylon don’t love you / But you love everything”


(Hey! Check out Part II!)

Josh Nadeau currently lives in Russia and, when not teaching or writing, may be found winter cycling, hitchhiking or engaged in general shenanigans. He hopes, when he’s older, to maintain a sense of awe.

Vampire Weekend Contra Mundum

Or, if that title isn’t clever enough

 Vampire Weekend Feels a Twitch Upon the Thread

As a confirmed hipster with snobbish inclinations, I often bore houseguests by handing them a home-brewed ale and forcing them to admire the sound of vinyl records spinning on my vintage turntable. A record that has been in frequent rotation is Vampire Weekend’s 2nd album, Contra, music that is delightfully energetic and engaging. The lyrics have always been clever and particularly appeal to me because they humorously describe locales in New England in which I have spent quite a bit of time (Yes, Hyannisport can be a drag). It’s always been a bit of a lark, though, which is fine, because sometimes in life we don’t need to be put through an emotional wringer to encounter good art. There is greatness in the talent of a humorist, something serious in a laugh.

For all of us, though, there is a season for everything, and for Vampire Weekend it is time to get introspective. In an article in the New York Times of May 18, 2013 entitled “Setting Their Sights On Wider Vistas,” lyricist Ezra Koenig says that he has come to see the band’s 3rd album, Modern Vampires in the City, as the completion of a trilogy. He then says something I would never in a million years have expected to come from a pop singer about his work, “It reminded me of ‘Brideshead Revisited.’” It reminded him of Brideshead! When asked to name my favorite novel, I cannot get the words “Brideshead Revisited” out of my mouth quickly enough to display my enthusiasm for Evelyn Waugh’s book. I will hound every single acquaintance for the rest of their lives until they both read the book and watch the miniseries starring Jeremy Irons. It is a beautiful, heartbreaking, insightful, and difficult piece of work. Not the stuff of your typical pop song.

Koenig goes on, explaining, “The naïve joyous school days in the beginning. Then the expansion of the world, travel, seeing other places, learning a little bit more about how people live. And then the end is a little bit of growing up, starting to think more seriously about your life and your faith. If people could look at our three albums as a bildungsroman, I’d be O.K. with that.”

The earlier work by Vampire Weekend corresponds to the first half of Waugh’s Book, a time of carefree living in Arcadia, new friendships, and the glamour of the English aristocracy. In time, the life of each member of the Brideshead family is complicated: Sebastian’s by alcoholism, Lord Marchmain’s by the prospect of an unprovided death without last rites, Julia’s by divorce and the guilt of living in adultery, and through it all is friend of the family, Charles, who is constantly searching for meaning. After a long absence, the Great War brings Charles back to a now abandoned Brideshead, the world is shattering, a proud family dissipated, and he has seen these halls before.

Earlier in the book, Charles declares loyalty to his embattled friend, fervently affirming, “No, I’m with you, Sebastian contra mundum.” The two men know that they are against the world. The vain hope of wealth and luxury, education and travel, career and women, these have all been shown to be shallow and unworthy. And yet, they do not know precisely what it is that they do want.

Vampire Weekend express much the same sentiment. They are world weary. They are on the lookout for something more, but remain conflicted by the hiddenness of God. In the song “Ya Hey” (Get it? Yahweh!) Koenig sings “America don’t love you/So I could never love you/In spite of everything” In “Unbelievers,” he sings, “…what holy water contains a little drop, a little drop for me?” In the end, is the band converted? Is Charles Ryder converted? The answer is never that easy, for the ways of the divine are mysterious and the human will is frequently late to love that which is lovely. Have no fears, though, this is the pilgrimage we all make. In Brideshead, Julia cries, “I’ve always been bad.  Probably I shall be bad again, punished again. But the worse I am, the more I need God…” Perhaps, she says, it is the case that, “however bad I am, he won’t quite despair of me in the end.”  The song “Arrow” ends with these words, “Oh it’s no use at all/But that life in the Church could still remain.” Indeed, for all of us in any situation, in a darkening world, the altar lamp still burns brightly.

Brideshead Chapel



(With advancing years, my hipster credentials are slipping a bit and I missed the release of Modern Vampires in the City by almost a full year and am only now listening to it. The blog “Unpleasant Accents” has shown itself to be the true fan by beating me to this topic, writing on Koenig’s words about Brideshead Revisited back in the spring. I heartily recommend checking out their thoughts: )

Dappled Links

Confronting Reality by Reading Fantasy – The Atlantic
Fantasy author Lev Grossman reflects on the special power of Narnia.

Finding the Words – The New Yorker
“There’s one other thing I’d like to tell you about my grief: I was shocked to discover that I couldn’t read. Even poetry, which had always come to my rescue, couldn’t protect or console me.”

A Conversation with Christian Wiman – Image
“I wrote somewhere or other that to love one’s life is to assent to its terms, the severest of which is death.”

The Poetry of World War I – Poetry
Poems about the war, ordered by the year of their writing.

Baseball and Blaise Pascal

New RosenblattJune 14, 2014

It’s Opening Day at the College World Series, and I am heartbroken because my LSU Tigers blew a four run lead in the eighth inning of the NCAA Regional and they are not in Omaha. I will have to settle for cheering on our fellow SEC schools, Vanderbilt and Ole Miss, because for a die-hard fan like me, not watching is not an option. I don’t make it to the stadium quite as often as I’d like these days, but in college, I was “that” kid, the lone soul toughing it out in the student section through two-hour rain delays against Nobody State. However, LSU’s early exit from this year’s tournament has left me more reading time than I really like to have during the postseason, which I have occupied with Blaise Pascal’s Pensées. That is how my brain happened to slam with the force of a Babe Ruth swing into this:


Blaise Pascal

Blaise Pascal

How does it happen that this man, so distressed at the death of his wife and his only son… seems so free from all painful and disquieting thoughts? We need not wonder; for a ball has been served him, and he must return it to his companion. He is occupied in catching it in its fall from the roof, to win a game. How can he think of his own affairs, pray, when he has this other matter in hand?…

The only thing which consoles us for our miseries is diversion, and yet this is the greatest of our miseries. For it is this which principally hinders us from reflecting upon ourselves… and leads unconsciously to death.


Time out, Umpire. Did he just say that baseball is killing me?

If Pascal was speaking of spiritual death, then I admit being a sports fan can be the near occasion of a host of sins. Drunkenness, for one, or the temptation to exhaust one’s savings on tickets, parking passes, fan merchandise, etc. Gluttony finds easy prey at my alma mater on game day; there is no culinary experience on earth quite like an LSU tailgate party. However, the acts of eating, drinking, or buying a ticket are not inherently sinful. A little temperance can allow one to enjoy an evening at the ballpark guilt-free, nor is it the sinfulness of sports and other diversions that Pascal objects to. Rather, it is the fact that they “hinder us from reflecting upon ourselves.”

He goes on to explain that “our first interest and our first duty is to enlighten ourselves” about the immortality of the soul, and neglecting this exercise for the pursuit of vain diversions is “monstrous.” No Christian can, in good conscience, disagree with that assertion, and in a society that has turned proliferating distractions into a global economic force, Pascal’s words ring truer than ever before. The screens and speakers that surround us, flashing and screaming for attention everywhere we go, are destroying our ability to focus. We cannot contemplate what to eat for lunch without our minds drifting toward virtual realities. Are such brains even capable of pondering things immortal and divine? Distraction is deadly, and in more ways than Pascal could possibly have understood in the seventeenth century.

I know this. I recognize my own susceptibility, and I strive not to be one of “those who pass their life without thinking of [its] ultimate end.” But I still love baseball, and reading Pascal has not changed that.


First, because baseball–or any sport–is a form of theater. It is a play whose end even the actors do not know. A battle unfolds that pits skill against skill, where elements beyond human control (wind, sun, rain) sometimes intervene to turn drama into comedy or victory into defeat. A story unfolds, and we immerse ourselves in sympathy with the players: a kind of pretending the benefits of which I have discussed on this blog before. There is catharsis in winning, and a genuine lesson in living through a beloved team’s defeat.

Sporting events can, however, offer more. There are only two places I know where people go with the intention of chanting in an assembly: a sports stadium and a church or synagogue. There are liturgical echoes in the way sporting events unfold, and there is real communion–not the heavenly, Eucharistic kind, but human communion–in joining one’s voice to thousands of one’s fellow creatures, in sharing each other’s shouts of joy and groans of disappointment. There are no Republicans or Democrats in a stadium, no Christians or atheists. The only “left” and “right” are on the field. When a homerun sails over the wall, no one asks the person in front of him about his ideology; they just smile at each other and trade a high five. It is this that I love most about baseball. Communion builds community, and it is important, especially in a society as fractured and contentious as ours, to find opportunities to shed our labels and become one.

Of course, communion that is not heavenly holds the danger of fooling us into believing we have found fulfillment in earthly pleasure. This is the danger of all good earthly things, the old Augustinian problem of failing to see the Creator within the created. I suspect this danger is at the root of Pascal’s disdain for all diversions, but is avoiding entertainment really the solution? A cloistered, diversion-free life is a good one, for those who are called to it, but such singular focus on holy things is impossible for most of us. Can you imagine trying to raise children without any way to keep them entertained? But why would you even want to try, when children learn things like empathy, teamwork, and problem solving by playing games?

I do not think “diversions” are the problem, but rather the distorted pride of place we sometimes give them in our lives. Pascal was right that it is incumbent upon us all to reflect soberly on the human condition, to face the hard reality that we are mortal, and not to divert ourselves from the work of the soul. However, I would add that much of the work of the soul is experiential. We choose our diversions because they satisfy at least partially some intrinsic need, and it is important not to throw out the baby with the bathwater. Whatever you choose to do with your time, the question to ask is, “Why?” If your entertainments are merely substitutes for things that could lead you toward holiness, then it is time to set them aside. But if they still have work to do within you and the people you share them with, then carry on.

Warren Morris

Now, let’s play ball!

What García Márquez Meant to the Macondians

Gabriel Gracia MarquezDappled Things president Bernardo Aparicio García weighed in about the death of the most beloved writer from his native Colombia, Gabriel García Márquez.

Colombia of the ’80s and ’90s contained within itself Hell and Paradise all at once, each in its full force, neither diluting the other. This point is essential to understand why so many of us have taken to calling our beloved Nobel Laureate, the late Gabriel García Márquez, the most important Colombian who ever lived.

Read more at The Millions.

The Painted Veil

It took me a long time to warm up to this book, about 90 pages, in fact. As it’s not even 250 pages long, that’s a sizable warm-up period. I suspect that the original editors didn’t do such a good job, but, since it is at this point a book with a history, their original mistakes were left (lots of run-on sentences, a word missing from a sentence here and there, you get the idea). Also, it struck me as a trashy romance novel with no admirable characters. I was dismayed, as I generally trust recommendations from Heath Misley, a compatriot from my Wasting Time in the Western Tradition days in Manchester. So, I gritted my teeth, and pushed on. And I’m glad I did.

I know a movie was made based on this book. I think I even saw it a long time ago, but I don’t remember much of it. Do yourself a favor, though, and read the book, even if you have already seen the movie. I don’t want to say too much about it because I don’t want to give anything away (there were a lot of things that surprised me as I was reading, and I want you to be surprised, too). But, why should you read it? It admirably handles the problems of human weakness, pettiness, silliness and selfishness. All of the characters are real, and uncomfortably so. It’s never pleasant to realize that a writer so clearly understands human failings. It’s like when you go to mass and come away with the sure knowledge that the sermon was written with your unholy soul as a target. But, it’s also comforting to know you’re not the only one who’s ever been an idiot, to whatever degree that might have been. Maybe we’re not all so tortured as the whiskey priest in The Power and the Glory, but a failing is a failing. So, with that vague summary in mind, read it and prepare yourself to become attached to some less-than-worthy fictional characters.

The novel is set in the British Empire during the 1920’s. It’s primarily about the development of one Kitty Fane. Out of boredom and some curiosity, she acquaints herself with the Mother Superior of a Catholic convent (she herself is not Catholic.) As she leaves the convent for the last time, the Mother bids her goodbye. I’ve truncated the scene:

Kitty had a wild impulse to shake her, crying: “Don’t you know that I’m a human being, unhappy and alone? Can’t you turn a minute away from God and give me a little compassion?” To Kitty’s surprise the Mother Superior took her in her arms and kissed her. She held her for a moment. “Remember that it is nothing to do your duty, that is demanded of you and is no more meritorious than to wash your hands when they are dirty; the only thing that counts is the love of duty; when love and duty are one, then grace is in you and you will enjoy a happiness which passes all understanding.” (Vintage, 204-06)

Kitty is deeply flawed in many ways, but her biggest problem is that she is incredibly selfish. I suppose one might say that the book is really about her learning what it means to love. She goes through the paces of a few things, even marriage, because they are what she is expected to do. But, never having received real love from her parents, and being encouraged in a solipsistic existentialism, she’s a brat. The mother superior has told her exactly what she needs to hear, and, really, exactly what all of us need to hear.

If we gracelessly go through the paces of life, grumbling as we take out the trash, swearing at other drivers during the morning commute, blandly reciting our prayers, impatient at having to change yet another diaper, angry at disruptions of our dutiful routine, we’ll be utterly miserable, and so will everyone with whom we come in contact. It is far better to be 5 seconds later to work than to cut off someone trying to merge onto the highway. No one will be thankful that you took out the trash if you guilt-trip them about how much work you do around the house. A grumpy recitation of a 20-decade rosary has less merit in it than a 2-second shout-out to God of sincere gratitude for a piece of chocolate. And if you resent every diaper you have to change, or even every other diaper, don’t think your child will grow up unaware of that resentment. Kitty isn’t perfect at the end of the book; she does progress, but boy, she sure slips up pretty horrifically. Sadly, so will you and I (as we’re both already aware, I’m sure). I know it sounds trite and corny, but at least try to love people, really love them and be kind to them, as you go along making mistakes and inadequately performing your duties for them. Love covers a multitude of sins, and leads you to that happiness which surpasses all understanding. So go have some chocolate, or, better yet, buy chocolate for someone else, and thank God you can.