If a paradox is a seeming self-contradiction that is actually true, what, then, might we call a seeming truth that is really a self-contradiction? What might we call a mysterious miracle of a man who rejects the very mystery and miracle of his own being, only to conclude unkindly that all of humankind are simply highly evolved, self-conscious molecular configurations which are no more than advanced, arbitrary animals rather than aspiring spirits moving a little lower than the angels; that all things tangible and intangible—including his very reasoning—are the resulting culmination of a continual, colossal, cosmic accident; and that all talk of religion and faith is just a fairy tale?

“Born as the Victorian era was breathing its last, Ernest Hemingway initially only knew the Protestant world of Oak Park where he grew up, not far from Chicago.

Later, while serving with the American Red Cross Ambulance Corps in Italy in the summer of 1918, the budding writer discovered the richness of Catholicism—with all five senses. He bathed in Mary’s love and soaked up the redemptive reality of her son Jesus hanging on that wooden cross, writhing in pain, to his very sinews, the great European cathedrals he visited punctuating this reality. He was just seventeen. The experience was transformative.”

It should come as no surprise that the spiritual awakening of both Fyodor Dostoyevsky and Aleksandr Solzhenitsyn occurred during their years of penal servitude. There were major differences between the tsarist katorga and the Soviet
GULag, but in both systems of detention reflective men were forced to confront themselves and their past as never before. Dostoyevsky’s past had been one of guilt, closely associated with a hatred of serfdom. In pleading for more money, he had, or so he believed, forced his father to increase pressure on his serfs, who murdered him in response. A Christian in a vague humanitarian sense, the young Dostoyevsky found himself drawn to utopian socialism and, for that reason, he joined the Petrashevsky Circle, a discussion group organized by Mikhail Petrashevsky, a disciple of Charles Fourier.

The first time the poet Gerard Manley mentions the Blessed Virgin Mary is in a letter to his father, who is dismayed that his Oxford-educated son is on the verge of converting to the Catholic Church. Young Gerard writes:

I shall hold as a Catholic what I have long held as an Anglican, that literal truth of our Lord’s words by which I learn that the least fragment of the consecrated elements in the Blessed Sacrament of the Altar is the whole Body of Christ born of the Blessed Virgin, before which the whole host of saints and angels as it lies on the altar trembles with adoration. This belief once got is the life of the soul and when I doubted it I shd. become an atheist the next day (October 16–17, 1866).

The first words of Hopkins about the Blessed Virgin acknowledge her as the Mother of the Eucharist. Already the young poet understands the eternal relation of the Incarnate Creator to the world. Mary is the point at which the Eternal Creator chooses to take flesh from a creature. Because God is eternal, the unity of God with His creatures is not bound by time, or by place. No time is future to Him; no time is past. His spiritual relationship with His saints is always present to Him; and so His Body is always the Body mothered by Mary—wherever and whenever he chooses His Body to be present.