Evelyn Waugh’s marvelous novel Brideshead Revisited begins as a coming-of-age story. At Oxford in the 1920s Charles Ryder crosses paths with the disarming, childlike aristocrat Sebastian Flyte; they become inseparable friends, and Charles is taken up by Sebastian’s family.
Every Batman story explores the nature of good and evil—or more specifically the often blurry line between the two. The Dark Knight takes the Batman-Everyman story in fresh directions, ones germane to a world confronted with terrorism. The movie raises the question: What is worse or more demonic: a terrorist with principles (even if that principle is nothing grander than accumulating more and more money) or one without?
The name Roman Polanski conjures up different responses. To many film buffs he is the Polish wunderkind who rocketed out of the Lodz film school in Poland to direct the dark and mysterious Knife in the Water (1962), a tale of fear and betrayal on the high seas heralded for its thematic complexity and perfect camera placement.
Are these Christian tattooists in the paper any stranger—Simon Stylites spent a life standing on a stone pillar, sixty feet up— did not come down for cramps or winter rain.
Could I survive the Sacred Heart with “Hail, Mary, Full of Grace” across my arm, or the crucifixion in three colors against my sternum between my breasts. Needles to skin over soft tissue is less painful, but flesh is grass and sags— art lasts best close to bone.
No stranger than hair shirts, hundreds of needles for hours, for days, even years, to get the complete St. Michael on my shoulder to the writhing, twisting dragon down my leg. Or my whole life to get the Last Supper with Stations of the Cross, and the proper text— Jesus’ words in red— covering every inch of skin, eyelids, lips, nose, between fingers and toes, while invisible capillaries under the skin carry the images molecule by molecule into the living catacombs of bone.
We practiced at “The Decontam”— clumsy name for an ugly place—bare concrete rooms buried beneath a protective pyramid mound of soil, turf, and God knows what, designated sanctuary nonetheless for any unlucky enough “in the event of nuclear attack” to survive the initial blast and burn to reach this subterranean space of hollow refuge. The Station Decontamination Centre—to rhyme the place in full, an—as yet—unfrequented location (praises be . . .) where, Tuesday nights, an ill-assorted crew of horns and woodwinds—sackbuts, cornets, clarinets, even the occasional bassoon—would fumble-stumble along through “Colonel Bogey,” “The RAF March Past,” old favorites from Gilbert and Sullivan, “Chu Chin Chow,” and Noel Coward, rehearsing for the CO’s garden party, full-dress dinner evenings at the Mess. They echoed so, those naked rooms and sounding corridors, as if our music might drown out—yes, decontaminate—the cold, blind fury cradled tight beneath the wings of our sleek avenging bombers; full squadrons perched above in laden readiness, paying no heed to our hapless melodies and marches.
Philosopher Michael Ruse is an ardent evolutionist and unbeliever, but he often comes to the defense of believers who are under fire from militant atheists like Richard Dawkins. Ruse says his sympathetic stance toward religion is partly due to his Quaker upbringing. “I grew up surrounded by gentle, loving (and very intelligent) Christians. I never forget that,” said Ruse. He also objects to what he regards as bad atheist arguments. Evolution explains the existence of religion as an adaptive mechanism, but that doesn’t necessarily explain it away. “It is as plausible that my love of Mozart’s operas is a byproduct of adaptation, but it doesn’t make them any the less beautiful and meaningful,” Ruse said (New York Times interview, July 8).