Postcard from Bologna, Italy: Drawn to those bones

The bones above purportedly belong to the bodies of Saint Vitalis (Vitale) and Saint Agricola. The pair’s history is a bit hazy, as the two were martyred in Bologna under the orders of the Roman Emperor Diocletian (244-316) somewhere in the neighborhood of the year 304. As Diocletian claimed to be the son of Jupiter himself, he was not particularly tolerant of people worshipping a supreme being other than his own father.

Catholic Online relays one version of the end of the lives of the saints above:

Vitalis was the slave of Agricola and a dedicated Christian. Arrested and condemned for his faith, Vitalis faced his death with such aplomb that Agricola was converted and accepted his own crucifixion.

The Cathedral in Bologna houses a collection of what are termed “First-Class” relics, including those above. First Class refers to relics that actually were part of the saints’ bodies, versus, say, scraps of their garments.

My fascination with relics stems from the difference of practice of Catholics growing up in Virginia Beach where we had none of which I am aware, and the practice of Catholics in Europe and Mexico where many reliquaries are displayed prominently in churches. The stories about the church and saints I find of interest are the ones nuns never ever mentioned during catechism.

Of course, the United States is not home of many canonized saints, whereas Italy has hundreds. Perhaps the practice of spreading the bones around to different churches arose naturally from the fact that the various extreme methods of exterminating the lives of early Christian martyrs did not always leave their bodies intact.

Rather than try to lamely explain why churches house reliquaries, I thought I’d see how Catholic websites define the practice:

More commonly, the saint’s bones were divided up, so various communities could have a portion of his relics: the skull here, a hand there, other bones elsewhere.

“Relics,” Catholic Answers To Explain and Defend the Faith

The article continues that Saint Jerome explained how the faithful “venerate the relics of the martyrs in order the better to adore him whose martyrs they are.” Relics also “may be the occasion of God’s miracles.”

T.L. Frazier clarifies church policies about relics:

Harkening back to the eighth-century iconoclastic controversy and the seventh ecumenical council at Nicaea (787), the Council of Trent maintained against the Reformers that the honor given to a relic, statue, or icon was honor not to an object (fetishism and idolatry), but to the person it represented. Latria (Greek: worship) must be given to God alone, whereas dulia (Greek: veneration or respect) may be given to holy people or articles.

“No Bones about Dem Bones,” T.L. Frazier

Saint Thomas More lost his head over conflicts with Henry VIII who broke with Catholicism to accommodate his habit of engaging in serial marriages. Pope John Paul II proclaimed Thomas More the patron saint of statesmen and politicians. During this contentious election year in the United States, we sure could use some miraculous relief from ugly rhetoric.

Relics of Saint Thomas More were on a whirlwind tour in the United States, ending up in Washington, D.C., on July 5. Hopefully, they left a residue of miraculous powers to evoke statesmanship-like behavior behind in their wake.

If you know anybody who lives in Centennial, Colorado, maybe ask them to visit St. Thomas More Catholic Church to ask for assistance from its reliquary of the saint. But wait, this one American church possesses more than 60 First-Class relics available for veneration, so all my thoughts about saints’ bones in churches in this country must be wrong.

So now I’m curious. Surely a church as ancient as San Fernando Cathedral and the seat of the Archdiocese must have some reliquaries of their own…. Might have to go on a reconnaissance mission in my own backyard.

Postcard from Bologna, Italy: Dramatic alterations to altars through the centuries

A church has stood on the site of the Cathedral of Bologna on the city’s expansive main plaza since some time around 1000, but the cathedral today bears little resemblance to the original. A fire destroyed the early church in 1141.

The church was rebuilt, but extensive remodeling was undertaken in 1575 in advance of its elevation to the seat of the archdiocese. Unfortunately, the redo was too grandiose and disturbed the basic architectural bones supporting the structure; the vaults collapsed in 1599.

Church architects tried anew as the 17th century dawned. Aside from the crypts below, the existing Cathedral dedicated to Saint Petronio is relatively “new,” with a Baroque interior contrasting with its rather stern façade.

 

When fact-based works can’t be tidily tied up in a nonfiction box

When I first formed my theories concerning the nonfiction novel, many people with whom I discussed the matter were unsympathetic. They felt that what I proposed, a narrative form that employed all the techniques of fictional art but was nevertheless immaculately factual, was little more than a literary solution for fatigued novelists suffering from “failure of imagination.” Personally, I felt that this attitude represented a “failure of imagination” on their part.

Truman Capote in an interview conducted by George Plimpton

January 16, 1966, The New York Times

Whether accurate or not, Truman Capote claimed that in writing In Cold Blood he invented a new category of writing. A panel at Gemini Ink’s Writers Conference this weekend grappled with their own difficulties in fitting into traditional nonfiction labels and wrestling with how publishers promote them.

the train to crystal cityJan Jarboe, author of The Train to Crystal City, is meticulous about her facts, so much so she even hired a fact-checker out of her own pocket to ensure certain details were correct before her recent New York Times Bestseller (on the nonfiction list) was published. Although the book is true, she feels it blurs the traditional lines for nonfiction because she was determined not to break the flow of the narrative or drive herself crazy by “annotating every damn detail.”

Jarboe’s strict adherence to facts is part of her D.N.A. as a writer, having spent years contributing to Texas Monthly, which is noted for its team of fact-checkers. The panel moderator, John Phillip Santos, referenced John McPhee’s 2009 New Yorker article on that magazine’s fact-checkers, “Checkpoints,” chronicling the tenacity required both to perform the task and to work with the taskmasters.

berlow the lineAuthor J.R. Helton plays more loosely, valuing the format of a nonfiction novel for “not worrying about whether you jump back and forth in time.” His works are subjective, a telling of events as he recalls them. He says he was brutally honest about some of the film industry people featured in Below the Line; so much so that Sarah Hepola writes in The Austin Chronicle that “the tell-all book might more accurately be called Below the Belt.” But, in Drugs, Helton says he purposefully changed names and places to prevent himself from getting killed by some of the dangerous characters he encountered during his past drug days. While he feels The Jugheads accurately related his side of the story of his family life when he was growing up in East Texas, his publisher categorized it as “fictionalized memoir.”

manana means heavenTim Z. Hernandez categorized himself as a poet when he was assigned the huge San Joaquin Valley as his territory for mining oral histories for California Stories. While he first considered the assignment “work,” the one-on-one interviews altered his writing and made him realize “you don’t have to leave to look for good stories.”

His interest in oral history led Hernandez to knock on the door of Bea Franco, the real-life never-before-interviewed “Mexican girl” Jack Kerouac wrote about in On the Road. Convincing her to entrust him to tell the story of her life, Hernandez translated his oral history interviews with her in Manana Means Heaven.

Writing for the Los Angeles Times, Hector Tobar observed:

Hernandez combines his skills as a poet and some dogged research to imagine and re-create the couple’s brief relationship with intimate and engrossing detail. The book begins and ends with a description of Hernandez’s real-life interview with Franco, and it’s clear the novel has benefited from Franco’s own account of her life as a farmworker and young mother.

Hernandez says he based his narrative on his recordings of Franco’s story but found some pieces missing. In order to ensure his efforts at filling in the gaps rang true, he read them aloud to his elderly subject. He knew he was on target when she would nod her approval saying, “That’s not how I lived it, but that’s how I remembered it.” The publisher marketed the book as “historical fiction.” Hernandez’s upcoming book that includes dialogue is being labeled a “documentary novel.”

And did The New Yorker’s famous fact-checking survive the test of time for Capote’s In Cold Blood? In Slate, Ben Yagoda wrote of finding the original notes made by the fact-checker assigned the laborious chore:

Almost from the start, skeptics challenged the accuracy of In Cold Blood. One early revelation (acknowledged by Capote before his death in 1984) was that the last scene in the book, a graveyard conversation between a detective and the murdered girl’s best friend, was pure invention. I myself made a small contribution to the counter-narrative. While doing research for my 2000 book, About Town: The New Yorker and the World It Made, I found “In Cold Blood” galley proofs in the magazine’s archives. Next to a passage describing the actions of someone who was alone, and who was later killed in the “multiple murder,” New Yorker editor William Shawn had scrawled, in pencil, “How know?” There was in fact no way to know, but the passage stayed.

So who knows? In a later session of the Writers Conference led by Claiborne Smith, editor-in-chief of Kirkus Reviews and literary director of the San Antonio Book Festival, Jarboe observed, “Nonfiction is often more unbelievable than fiction.”

 signed: a writer drowning in a swamp of footnotes