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These past few days, I’ve been trapped indoors by the rain. England has been hit by a cloud of unhappiness; a cyclone of damp. I stood beneath an umbrella in the garden one afternoon, shielded imperfectly from a storm of hail – bare feet on the stone path, hands trembling at the stub of a cigarette. It’s a martyr’s weather, but without the satisfactory ending.

What to do between writing? There’s an occasional visit from my mother, which means a cup of tea and church gossip. [A mad woman comes every Sunday and interrupts the sermons. She says the pastor is an agent of the devil. Several members of the congregation probably agree.] Otherwise, unable to go out, it’s a cigarette beneath an umbrella, a cheese sandwich, and some music. I don’t like to read. Other people write so much better than me – it’s insulting.

In the same way that Proust was transfixed by smell, I find the right kind of melody transports me somewhere else. By accident, I rediscovered Couperin and now I’m listening to Leçon de Ténèbres again and again. I’m probably confusing my composers (Gesualdo? Palestrina?), but if I stretch out on the floor and close my eyes, I think I can hear this music ten years ago in a room in Cambridge. I have few happy memories of that place, but one of them was the year that I took lodgings at the lonely end of my college. The windows wouldn’t shut properly and a wind blew from the living room, down the hall, and into my bedroom. There wasn’t a corner of my home that wasn’t cold. The pain was exhilarating: like a wet electric shock running all over my body.

I converted to Christianity while living in those rooms, thanks to several exciting conversations with a priest in his study. He had a big black Labrador that stunk of nicotine. Then I’d return home and stretch out on the bed, close my eyes, and listen to the sacred music that travelled the breeze from the living room, down the hall, and into my bedroom. “Qui tollis peccáta mundi, miserére nobis; qui tollis peccáta mundi, súscipe deprecatiónem nostram.”

In that crystal clear isolation, I came closer to God than evermore. Perhaps it was the product of physical and mental discomfort, I do not know. But whenever someone opened the door of my cell – letting the wind and the music escape - the spell was broken. And yet, I could never resist inviting them in. I dreamt one night that I had put the nails through Christ’s hands myself. When I awoke in terror, I called a girl. Physical infatuation followed and I never felt the same frozen peace again. Lord, have mercy.

Some months later, I went to confession at an abbey. They said on the phone that I could turn up at any time and someone would hear me. I rang the bell repeatedly for ten minutes, until a man in his eighties opened the door wearing nothing but a bathrobe. I said I was here to confess. “I was asleep,” he replied. “I’m very old.” He complained about his knees throughout the confession and, at the end, said he was going back to bed. I suspect that I went home and did the same.

Ten years later, the music ends and I peel myself off the floor. Back to the kettle, back to the fridge, back to work. Tap, tap, tap, type, type, type.  The days of innocent slumber are over. A pretty memory for an ugly spring.

 
 
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[The picture is Leonid Brezhnev mixing work and pleasure at his dacha in the 1970s. It’s a stark reminder of the importance of wearing clothes.]

Last week, I spoke at a Big Ideas meeting on the subject of the role of religion in American politics. I did so as part of my self-appointed crusade to make a case for preserving a role for faith in public life. At the end I was asked a very good, deceptively simple question – how would I actually define religion? My talk had presumed that having faith meant joining a church, believing in doctrine, and living the life of a visible saint. But for the vast majority of believers, religion is about births, deaths, and marriages and little else. They think about God fleetingly and only at times of need. So why give a prominent role to something so unstructured and, sometimes, cynical?  


However, the utility of faith is one the things that makes it so indispensible. Religion gives us a language to describe triumph and tragedy. Take that language out of the vocabulary and we’d be emotionally bankrupt. 


One of the greatest works about American religion is The Puritan Dilemma by Edmund Morgan. Morgan argues, convincingly, that the fire and brimstone Christianity of the 17
th century Puritans was actually a way of expressing and understanding trauma. They concluded that bad things happen to faithless people, that war with the Amerindians, disease, famine, and poverty were linked to moral culpability. The Puritans created a lexicon to describe their ethical ambitions, leaving us the timeless image of “a city upon a hill”. Morgan is softer on the theocratic prejudices of the Puritans than he should be, but he is right that Jeremiad culture was an attempt to rationalize disaster and find ways through it. Christianity permeates the Civil Rights movement in a similar way. The movement was not a Christian construct by any means (its opponents were often Biblical fundamentalists), but religion helped express ideas of righteous suffering and redemption. It is no coincidence that so many of the movement’s leaders were preachers, or that African Americans identified so strongly with the Exodus of Jewish slaves from Egypt.

Western society uses religious language and imagery far more than it realizes. Its values are there in human rights law or the casual evocation of brotherhood by politicians. When Jimmy Carter met Soviet leader Brezhnev at the 1979 Vienna Summit to discuss the control of nuclear weapons, the communist surprised the Baptist by remarking that “God will not forgive us if we fail”. Why did the commissar of an atheist state use such religious language? Probably because “God” is a way of expressing The Judgment of History – a supreme moral verdict that is beyond the transient, shortsighted opinions of man.

When the results of the UK Census are in, we shall discover the scope of belief in Britain. Doubtless, there’ll be mileage for the cynical in the mix of fantasy and ignorance that the survey will reveal (something I added to by putting “Jedi” as my religion. Process that, Lockheed). But the fact that so many British people don’t believe in the resurrection of Jesus but do believe in horoscopes, reincarnation, and angels is not to be dismissed. That’s religion in an eclectic, postmodern age giving expression to a genetic need for the divine. Whether religious, agnostic, something, or nothing, most people desperately believe that there must be something more than this. If not, then we are in Hell. The fragility of our bodies and the evil men do are not temporary trials, they are all we get.