Dr. White concludes his two-part direct analysis of Shakespeare’s The Taming of the Shrew.In this comedy, we see the male ego at work and the wooing of a woman. Unlike the typical depiction of men and women today, we see – with all their flaws – a real man and woman interacting in this comedy. Dr. White brings out the concept of marital obedience and discusses St. Paul and his letter to the Ephesians. In the play, we are able to see the change made in Petruchio who gives Katerina his full affection in the end. There is a question and answer period where Dr. White speaks on chastity, the difficulty moderns have in understanding the ideabehind the play, and how Shakespeare speaks timeless truths.
Dr. White opens by drawing a parallel between Don Quixote (part one) and King Lear, both of which he sees as great counter-reformation works. He describes the independent assertion of man as a strictly Protestant notion and goes on to detail how Lear and Don Quixote both go mad in their own ways. With his dramatic readings from several sections of the novel, and while introducing Sancho Panza, he demonstrates its episodic nature and the absence of a narrative plot line. Dr. White points out that though it’s a comedy, there is something sorrowful in the story. He closes with a brief Q and A session.
Dr. explains the logic and anti-modernism of Kate’s final speech in Shakespeare’s The Taming of the Shrew.Dr. White simply observes the real differences in nature between men and women. He then provides some real life examples of the difficult traditional Catholic women have in finding a good Catholic man. Women, in their nature, seek to find a man who will first pay attention to her. He then goes into Act V, Scene 2 and analyzes Kate’s final speech which brings forth the concept of hierarchy, and the consequences of not following God’s order. Dr. White then gives a brilliant description of feminism and how at its root it is a rebellion against divine order rooted in nature. What these women end up doing is making bad parodies of men.
Dr. White describes “The Temple of the Holy Ghost” as a gentle piece of work punctuated, however, with grotesque elements. He characterizes O’Connor as a great Catholic artist of our own time and extols this story as one of her few, if not only, openly Catholic works. The title, according to White, speaks to the essence of “matter” and “spirit.”
In this sweeping introduction to O’Neill’s work as an American dramatist, Dr. White argues the relevance and even necessity of understanding literature, history, and Catholicism in order to appreciate the significance of O’Neill’s play. Explaining that O’Neill was the creator of a genuine American drama, White also suggests that he could not have done so without his Catholicism, nor, the doctor provocatively maintains, without losing it. This introduction to O’Neill is consequently a tour de force review of the history of the interaction between Americanism, Modernism, and Catholicism on the cultural, literary, and artistic battlefields of the beleaguered nineteenth and twentieth centuries.
Following upon his introduction to O’Neill in his first lecture, Dr. White examines the nature of O’Neill’s play and discusses both its elements and O’Neill’s approach from a number of angles. As an American with a Catholic sense but, in effect, without the Catholic faith, O’Neill’s essentially auto-biographical play reveals all the contradictions, conflicts, and essential despair characteristic of O’Neill’s personal life and his existence as an American. On the plus side, he knows renaissance drama and the “unities” – one setting, one action, one day’s time – are apparent in his work. At the same time, his play partakes of the inherent tragedy of American political and religious life. Hounded by the Faith, O’Neill spends his life running from it. In an interesting sideline, Dr. White discusses the famous American Catholic Dorothy Day and her understanding of O’Neill: “He portrayed more than any other what life with God is like.” Though he knew from memory, and could recite with energy and drama, Thompson’s Hound of Heaven, he never let God’s pursuit come to fruition. As always, Dr. White’s explication of this particular work of literature carries with it many insightful aphorisms gleaned from his sweeping and expansive knowledge of the panorama of American and Western literature as a whole. “Dead children haunt American drama”; O’Neill’s work, like so many other American productions, is full of people almost literally dying to go to confession; America, as revealed by her greatest artists, is a failed nation that compromised with materialism, as did many of the artists themselves. Still, the Catholic sense seeps through, such that, to cite just one example, O’Neill’s work is obsessed with the past, and in this respect is eminently traditional rather than modern or progressive.
