Oscar Wilde is widely celebrated as an artist persecuted for his homosexuality, a sort of protomartyr for the cause of gay rights. The current celebration of Wilde as gay martyr is certainly one legitimate interpretation of his life, but it oversimplifies his complexity; indeed, it ignores the major movement of his life, a life that may also be seen as a long and difficult conversion to the Roman Catholic Church.
Oscar Wilde 1854-1900 |
Looking back over his life more than a hundred years later, we can be forgiven for seeing the irony in such statements, for Wilde's fascination with Catholicism, its mysteries and rituals, did set the stage for his death-bed conversion. And we can certainly perceive justice in the fact that the man who cracked such jokes also believed that life imitated art: ultimately, then, the joke was on him. Wilde's name is much in the air these days. There are stage plays about his life, a recent feature film starring Stephen Fry and Jude Law, and articles in the national press. The centenary of his premature death in 1900 at age 46 was widely celebrated in the literary and gay communities with moving testimonies to Oscar Wilde, the persecuted genius and gay man, victim of a repressive and judgmental social order.
Many of these recent works do tell part of Wilde's story well. He was homosexual, promiscuously so, and his downfall was precipitated by his passion for a younger man. It was this young man, Lord Alfred Douglas, who in one of his poems called their desire "the love that dare not speak its name." The tale of their romance has classic, even operatic, features — objections by the beloved's family, separation and exile, brief reunion before the lover's death. The heart left unmoved by their story would be hard indeed.
Yet this sad accounting fails to give us the whole of Oscar Wilde. He was prosecuted for "acts of gross indecency with other male persons, " found guilty, and sentenced to two years in prison at hard labor. But his reading during his imprisonment included works by St. Augustine, Dante, and Newman. When he emerged from prison, injured and in poor health, he fled across the channel to France to reunite with his lover. But his first act on his release had been to write to the Jesuits begging to make a six-month retreat at one of their London houses. Wilde is celebrated as the center of a circle of unconventional poets and artists known as decadents and aesthetes. But looking a little past these labels we find that many of these men became sincere converts to Catholicism — Wilde being among the last of them, and entering the Church only in his final moments of life.
So the current celebration of Wilde as gay martyr dilutes his complexity and ignores the major movement of his life, a life that may more accurately be seen as a long and difficult conversion. But why this long conversion, and in what larger context?
Catholicism had held Wilde's interest all his adult life. Born in Dublin in 1854 to a Protestant Anglo-Irish family, Wilde came at age 20 to Oxford University in England, where he was taught by the critic and novelist Walter Pater. Under Pater's influence Wilde became fascinated — aesthetically, at least — by the mystery of Catholic ritual, and took to attending Mass regularly. One of Wilde's friends was David Hunter-Blair, a recent convert, who paid Wilde's way on a sojourn in Rome that included an audience with Pope Pius IX. Hunter-Blair had hopes of converting Wilde, but Wilde was apparently moved only to a kind of romantic excitement at this close brush with the dangerous Catholic Church.
Dangerous? Roman Catholicism was to poetic souls a sort of aesthetic temptation, while to many proper Englishmen the Roman Church was still the Whore of Babylon, the Anti-Christ. (It is well to remember that it had been less than fifty years since the Emancipation Bill that allowed Roman Catholics to hold public office in England, only thirty years since the defection to Rome of John Henry Newman and other prominent Anglicans, and just a few years since the First Vatican Council under Pius IX had debated and defined the dogma of papal infallibility — a dogma that must have seemed to many an outbreak of medievalism at the very birth of the Age of Darwin.)
Hunter-Blair's evangelizing efforts had no immediate effect, and the two men parted, Hunter-Blair taking Holy Orders and Wilde turning to the literary world of London. Wilde was forthright about his motives: "To go over to Rome would be to sacrifice and give up my two great Gods: Money and Ambition." His entrance into London society was spectacular: his dandified dress, pronouncements on fashion, and opinions on art were exquisite and sensational. He published poems and stories and made a lecture tour of America in 1882. (The story goes that when asked by a U.S. customs agent if he had anything to declare, Wilde replied, "Only my genius"). In the 1880s he married, fathered two sons in two years, and published several books of stories for children (truly moving fairy tales of sacrifice and death and life beyond the grave that are well worth reading today). But the 1890s were to see Wilde's great rise and sudden fall.
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