Evelyn Waugh and la nouvelle théologie.
Access rightsWorldwide access.
Access changed 8/20/19.
Makowsky, Dan Reid.
MetadataShow full item record
This dissertation seeks to provide a more profound study of Evelyn Waugh’s relation to twentieth-century Catholic theology than has yet been attempted. In doing so, it offers a radical revision of our understanding of Waugh’s relation to the Second Vatican Coucil. Waugh’s famous contempt for the liturgical reforms of the early 1960s, his self-described “intellectual” conversion, and his identification with the Council of Trent, have all contributed to a commonplace perception of Waugh as a reactionary Catholic stridently opposed to reform. However, careful attention to Waugh’s dynamic artistic concerns and the deeply sacramental theology implicit in his later fiction reveals a striking resemblance to the most important Catholic theological reform movement of the mid-twentieth century: la nouvelle théologie. By comparing Waugh’s artistic project to the theology of the Nouvelle theologians, who advocated the recovery of a fundamentally sacramental theology, this dissertation demonstrates that the two mirror one another in many of their basic concerns. This mirroring was no mere coincidence. Waugh’s long-time mentor Father Martin D’Arcy was steeped in many of the same sacramentally-minded thinkers as the Nouvelle theologians. Through D’Arcy’s theological influence as well as the deepening of Waugh’s own faith, he, too, developed a sacramental cast of mind. In reading some of the key works of Waugh’s later years, I will show how Waugh realized this sacramental outlook in his art. Ultimately, this dissertation argues that Waugh’s main contribution to the renewal of sacramental thought within Catholicism lies in his portrayal of personal vocation as the remedy for acedia, or sloth, which he considered the “besetting sin” of the age. Moreover, this dissertation also seeks to demonstrate how Waugh’s increasingly sacramental outlook shaped the aesthetic characteristics of his later work. What ultimately becomes apparent is that Waugh’s place within twentieth century Catholicism has been misunderstood: far from being a reflexive reactionary, Waugh championed the same profoundly sacramental vision of reality as the Nouvelle theologians, that which was later adopted and articulated by the Second Vatican Council.