Don Quixote And Catholicism

Four hundred years since its publication, Miguel de Cervantes’s Don Quixote continues to inspire and to challenge its readers. The universal and timeless appeal of the novel, however, has distanced its hero from its author and its author from his own life and the time in which he lived. The discussion of the novel’s Catholic identity, therefore, is based on a reading that returns Cervantes’s hero to Cervantes’s text and Cervantes to the events that most shaped his life. The authors and texts McGrath cites, as well as his arguments and interpretations, are mediated by his religious sensibility. Consequently, he proposes that his study represents one way of interpreting Don Quixote and acts as a complement to other approaches. It is McGrath’s assertion that the religiosity and spirituality of Cervantes’s masterpiece illustrate that Don Quixote is inseparable from the teachings of Catholic orthodoxy. Furthermore, he argues that Cervantes’s spirituality is as diverse as early modern Catholicism. McGrath does not believe that the novel is primarily a religious or even a serious text, and he considers his arguments through the lens of Cervantine irony, satire, and multiperspectivism. As a Roman Catholic who is a Hispanist, McGrath proposes to reclaim Cervantes’s Catholicity from the interpretive tradition that ascribes a predominantly Erasmian reading of the novel. When the totality of biographical and sociohistorical events and influences that shaped Cervantes’s religiosity are considered, the result is a new appreciation of the novel’s moral didactic and spiritual orientation.

Cervantes is regarded as the author of the first novel and the inventor of fiction. From its publication in 1605, Don Quixote--recently named the world's best book by authors from 54 countries--has been widely translated and imitated. Among its less acknowledged imitations are stories in children's literature. In context of English adaptation and critical response this book explores the noble and "mad" adventures retold for children by distinguished writers and artists in Edwardian books, collections, home libraries, schoolbooks and picture books. More recent adaptations including comics and graphic novels deviate from traditional retellings. All speak to the knight-errant's lasting influence and appeal to children.

When Michael Herne is asked to play a king in a medieval play he reluctantly agrees. After the play is over, other actors find it impossible to return to their real character. Set in the early 20th Century, this is the intriguing story of the rise of a new Don Quixote who introduces a medieval government into the world of big business.

Ziolkowski explores the religious implications of the figure of Don Quixote in Western literature from Cervantes to the present.While scholars and critics in the past have often called attention to the secularizing tendency of modern literature, to the numerous fictional adaptations of the Christ figure on the one hand, and the innumerable literary descendants of Don Quixote on the other, this study is the first to examine a lineage of characters in whom the images of the alleged savior and the mad knight are combined.After considering Don Quixote as the first modern novel, and taking into account its relationship to religion, society, and censorship in seventeenth-century Spain, Ziolkowski traces the history and fate of Don Quixote, the character, through a series of religious transformations over the centuries, focusing on three novels that adapt the Quixote figure: Henry Fielding's Joseph Andrews, Fyodor Dostoevsky's The Idiot, and Graham Greene's Monsignor Quixote. Ziolkowski argues that, given the increased secularization and decline of religious consciousness over the last several centuries, any pursuit of religious values or ideas becomes questionable and this appears &"quixotic&" insofar as it stands in contradiction to the sociohistorical context. He concludes that religious existence, for the few who pursue it in suffering, which means that the religious person feels temporally displaced for adhering to a seemingly obsolete faith and lifestyle.

Sexual abuse scandals, declining attendance, a meltdown in the number of priests and nuns, the closing of many parishes and parochial schools--all have shaken American Catholicism. Yet conservatives have increasingly dominated the church hierarchy. In The Catholic Labyrinth, Peter McDonough tells a tale of multiple struggles that animate various groups--the Survivors Network of those Abused by Priests, Voice of the Faithful, and the Leadership Roundtable chief among them--pushing to modernize the church. One contest pits reformers against those who back age-old standards of sexual behavior and gender roles. Another area of contention, involving efforts to maintain the church's far-flung operations in education, social services, and healthcare, raises constitutional issues about the separation of church and state. Once a sidebar to this debate, the bishops' campaign to control the terms of employment and access to contraceptives in church-sponsored ministries has fueled conflict further. McDonough draws on behind-the-scenes documentation and personal interviews with leading reformers and "loyalists" to explore how both retrenchment and resistance to clericalism have played out in American Catholicism. Despite growing support for optional celibacy among priests, the ordination of women, and similar changes, and in the midst of numerous departures from the church, immigration and a lingering reaction against the upheavals of the sixties have helped sustain a popular traditionalism among "Catholics in the pews." So have the polemics of Catholic neoconservatives. These demographic and cultural factors--as well as the silent dissent of those who simply ignore rather than oppose the church's more regressive positions--have reinforced a culture of deference that impedes reform. At the same time, selective managerial improvements show promise of advancing incremental change. Timely and incisive, The Catholic Labyrinth captures the church at a historical crossroads, as advocates for change struggle to reconcile religious mores with the challenges of modernity.

While Dostoevsky’s relation to religion is well-trod ground, there exists no comprehensive study of Dostoevsky and Catholicism. Elizabeth Blake’s ambitious and learned Dostoevsky and the Catholic Underground fills this glaring omission in the scholarship. Previous commentators have traced a wide-ranging hostility in Dostoevsky’s understanding of Catholicism to his Slavophilism. Blake depicts a far more nuanced picture. Her close reading demonstrates that he is repelled and fascinated by Catholicism in all its medieval, Reformation, and modern manifestations. Dostoevsky saw in Catholicism not just an inspirational source for the Grand Inquisitor but a political force, an ideological wellspring, a unique mode of intellectual inquiry, and a source of cultural production. Blake’s insightful textual analysis is accompanied by an equally penetrating analysis of nineteenth-century European revolutionary history, from Paris to Siberia, that undoubtedly influenced the evolution of Dostoevsky’s thought.

Much has been written about Graham Greene's relationship to his Catholic faith and its privileged place within his texts. His early books are usually described as "Catholic Novels" - understood as a genre that not only uses Catholic belief to frame the issues of modernity, but also offers Catholicism's vision and doctrine as a remedy to the present crisis in Western civilization. Greene's later work, by contrast, is generally regarded as falling into political and detective genres. In this book, Mark Bosco argues that this is a false dichotomy created by a narrowly prescriptive understanding of the Catholic genre and obscures the impact of Greene's developing religious imagination on his literary art.

Cervantes's great novel Don Quixote is a diptych, the first part of which was published in 1605 and the second in 1615. Focusing almost entirely on the novel's second part, Henry W. Sullivan is the first critic to offer a systematic account of Don Quixote's passage from madness to sanity. Sullivan argues that Part II of the novel is a salvation epic, within which the Cave of Montesinos episode is the single most important pivot in the Knight's confrontation with his own emotional difficulties. In this carefully researched and challenging study, Sullivan shows that chapters 22-24 (the Cave of Montesinos episode) represent an entrance into Purgatory, while chapter 55 is the exit from this realm. The Knight and his Squire are made to suffer excruciating torments in the chapters in between, experiencing a Purgatory in this life. This original reading of the book is coupled with an explanation that this Purgatory is &"grotesque&" since Don Quixote's and Sancho's sins are venial and can thus be cleansed by theological means against a background of comedy. By combining these two aspects, Sullivan exposes both the deeply agonizing and the comic aspects of the text. In addition, the combination of theological interpretation and Lacanian analysis to show Don Quixote's salvation/cure in this life results in a truly comprehensive vision of the Knight's progress. Sullivan also summarizes, in five different streams of critical tradition, the accumulated reception history of the Cave of Montesinos incident, drawing on scholarly writings from the nineteenth century to the present.