This penultimate volume of Conrad's collected letters ends soon after his 65th birthday. Over the previous three years, Conrad wrote The Rover, struggled with Suspense, translated The Book of Job (a Polish comedy), collaborated with J. B. Pinker on a cinematic treatment of 'Gaspar Ruiz', and worked by himself on adapting The Secret Agent for the London stage. He saw the publication of The Rescue, Notes on Life and Letters, and the Doubleday/Heinemann collected edition, most of whose volumes had new Author's Notes. Especially in North America, the collected edition strengthened his reputation as the leading English-language novelist of his day. This recognition could not always console him for his worries about his health, his family, and the state of post-war Europe, but he had not lost his sense of irony. These letters, the majority new to scholarship, abound in striking turns of phrase and unexpected insights.
It is often said that there are two Frances—Catholic and secular. This notion dates back to the 1790s, when the revolutionary government sought to divorce Catholic Christianity from national life. While Napoleon formally reconciled his regime to France’s millions of Catholics, church-state relations have remained a source of conflict and debate throughout the nineteenth and twentieth centuries. In Catholic and French Forever Joseph Byrnes recounts the fights and reconciliations between French citizens who found Catholicism integral to their traditional French identity and those who found the continued presence of Catholicism an obstacle to both happiness and progress. He does so through stories of priests, legislators, intellectuals, and pilgrims whose experiences manifest the problem of being both Catholic and French in modern France. Byrnes finds that loyalties to the French nation and Catholicism became so incompatible in the revolutionary era that Catholic believers responded defensively across the nineteenth century, politicizing both religious pilgrimage and the languages of religious instruction. He shows that a détente emerged in the first decades of the twentieth century with the respect given to priests in arms during World War I and to the work of religious art historian Émile Mâle. This détente has lasted, precariously and with interruption, up to the present day.
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