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, by Paul Johnson
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Product details
File Size: 1280 KB
Print Length: 216 pages
Page Numbers Source ISBN: 1857998790
Publisher: Weidenfeld & Nicolson (October 31, 2013)
Publication Date: October 31, 2013
Language: English
ASIN: B00EZ6G77K
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Writers often undertake books to clarify their own thinking or even to answer their own questions. These reasons undergird Paul Johnson’s book on his faith, The Quest for God. In some ways writing a book such as this is a very brave and humbling exercise. In the modern world we are far more likely to describe our sex lives than our religious lives (unless the latter fit the rubrics of political correctness). At the same time, writing a book about one’s faith can also be seen as a very arrogant act. “Given the importance of the subject, I am going to offer my own interesting and trenchant observations . . . “The Quest for God is not arrogant but it is forthright and sometimes hopelessly opinionated. Johnson’s views on homosexuality, e.g., are uninformed, at least amid these pages. If gay people have chosen this way of life for their sybaritic self-indulgence it is a very different thing than if God has created them to be attracted to those of their own gender. The evidence on the sources of homosexuality are still much debated and that debate is not examined in Johnson’s book. He simply argues that ‘our’ tolerance (you no longer need to be imprisoned . . . )was not accepted quietly but rather pushed to new, obnoxious extremes. Since we always need to distinguish between individuals and organized political movements, taking a harsh line on gay sexuality casts PJ as a troglodyte who, as a result, has lost readers (and gained a host of 1-star reviews on Amazon.com).The book is best when Johnson is looking at big issues (God, death, heaven, hell, the efficacy of prayer, and so on) within historical contexts, because that is where his expertise lies. He is an erudite and thoughtful individual and when he looks at certain issues in depth he offers some wisdom. He does not offer answers, of course, because nearly all questions of faith are just that and hence, as Hume argued, not subject to rational debate. They are subject to reflection, analysis and historical examination, however, and Johnson’s comments are often useful and insightful. He is good, e.g., on the problem of evil and the distinctions and continuities between Judaism and Christianity.He is very conservative, of course, sometimes in the best sense of the term, sometimes not. He loves what my British friends call ‘smells and bells Catholicism’, what Browning’s dying bishop calls “the blessed mutter of the massâ€. (For Browning this is not a pious notion.) He notes that Catholic priests are not particularly well-trained, theologically, and that their sermons can be dull and simplistic. He also knows that the retreat from Catholic churches in Latin America to evangelical ones is now an important phenomenon in North America as well, but he does not see this as a particularly important issue. The Church has many members and has been around for a long time; the magisterium is the magisterium, etc. etc. Others might see the poor training of priests and the dull liturgies (i.e. mostly dull sermons) as an instance of significant dereliction of duty on the part of the church hierarchy, a substantial problem that continues (scandalously) to go unaddressed. And we are not even talking here about pederasty. When the church recently instructed the faithful to say “and with your spirit†rather than “and also with you,†e.g., a priest friend of mine told me that the Chancery was actually sending observers (spies?) to individual churches to insure that priests were enforcing this dictate and not being recalcitrant in clinging to the old ways. This is a classic example of worrying about ants on the ground when the trees are full of elephants, particularly as churches are closing and parishes being consolidated.While it is brave for PJ to talk about his own spirituality, some will find his admissions fascinating, others vapid. He talks about the churches in which he has worshipped, characterizing some, e.g., as drab. He talks about the sacramental objects in his study and which ones are closest to his typewriter. He offers examples of some of the prayers which he has written and used. In a striking revelation he informs us that he prays to both Jane Austen and Samuel Johnson.The bottom line: a fascinating, sometimes very wise, sometimes tedious, sometimes enraging book that is honest, that pulls no punches, but sometimes boxes at shadows when real antagonists are at hand. It is a very human book by a skilled historian who, unfortunately, tends to drop names along with his pearls of wisdom.
Very thoughtful and informative.
I am a big fan of Paul Johnson, and sometimes I stand in awe of what he has accomplished as a historian and author: "Modern Times," "The Birth of the Modern," excellent histories of Judaism and Christianity, "Intellectuals" --- well, the man just never stops producing interesting stuff to read, including his recent "Creators."This book is about his conservative Catholic faith, and I found the portrait of that beguiling and comforting, right up to his chapter on "The Last Judgment." It seemed to me that his reason deserted him there, since a God who would send his own creatures to everlasting torment does not even meet the ethical standards of the SPCA (Society for the Prevention of Cruelty to Animals). What would we say about a man who chose to breed Golden Retrievers, and chose to say "Bad dog!" by crucifying the dog upside down over an eternally burning fire? How much more damning would our ethical judgment be, if the man were not raising Golden Retrievers, but was raising creatures which were his own creation?I suspect this is why the Church of England has dropped the very concept of Hell. Interestingly enough, since the COE is an established religion, this dogma was forced down the throats of COE priests by a council of laymen.For this and similar reasons, I cannot recommend this book. At all.
Paul Johnson is one of the great historians of our time. This is a wonderful examination of his life as a lifelong Roman Catholic.
Ok book but not as insightful as I hoped.Author is very knowledgeable but bases everything he believes on faith. I hope he is correct.
Having read and thoroughly enjoyed Mr. Johnson's _Modern Times_ and _Intellectuals_, I browsed on amazon for more of his work and found this. I was so excited -- any spiritual autobiography is usually of interest to me, and here was one by an excellent writer, and an educated scholar to boot. I couldn't wait to read it. When I did -- what a shock. I could hardly believe it was the same person. The book is an elaboration of and argument for Catholicism -- but a quest? Although the religious impulse is alive in him, it travels in extremely narrow channels. Unless you are yourself a dyed-in-the-wool Catholic (or a non-Catholic who readily accepts that, as a non-believer, you will surely wind up in hell, which is a real place, and will be excruciatingly and imaginatively tortured forever after), you may find the smugness and condecension hard to swallow.
A personal testimony that can encourage others who are searching for the Divine, and His miracles in today's society!
In this book, Paul Johnson did not make a quest for god, he simply stated that there was a god and then went through the usual apologia for the inconsistencies inherent in faith. His arguments are untested and thus incoherent; for example he states that environmentalism is pagan but if you want to protect the earth in deference to god's power that is alright. Pure authoritarianism. This approach leads me to believe that any honest quest would probably come up empty. That is apparently Johnson's feeling as well, except his need of abstract structure sunken into god does not allow him to view his subject with any precision. The best book on this subject I believe is The Evolution of God by Robert Wright. I am still waiting for the book that explains from a psychological view, people's desperate need of symbol to organize their lives. There is a second Enlightenment about due as Johnson shows once again that god is a tribal bias to cleave to the most powerful totem in the quest for personal and social order.
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