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18 5 Malcolm Lowry, Under the Volcano (1947): singular experiences You will think I am mad, but this is how I drink too, as if I were taking an eternal sacrament. Notions of freedom are tied up with drink.1 [A]nd William James, if not Freud, might be in agreement with me when I affirm that the agonies of the drunkard find a very close parallel in the agonies of the mystic who has abused his power.2 If Jackson’s novel condemns the drinker to an eternal hell through its implication that every binge is subject to repetition, Lowry’s equivalent is to settle the
the sincerity of our beliefs in foro interno , along with sacraments like baptism and communion with an explicit basis in Scripture. As Forst himself notes, this was a way of restoring harmony to the Church by seeking unity in diversity and stressing that the differences on the basis of which Luther and other heretics justified schism were, strictly speaking, indifferent. Thus, they could be afforded ‘latitude’ because they were not worth disagreeing about at all. 61 The same move would be made in later debates by proponents and critics of toleration alike. The
psychoanalysis and faith see In the Beginning Was Love (1987c [1985]); and on the Biblical sacraments see New Maladies of the Soul (1995 [1993]). I would also add that Kristeva’s theory of abjection is not without its religious dimension, thus making Powers of Horror (1982) another important text. 77 As with Irigaray, and Cixous, Anglo-American feminists have expressed concern about the essentialist tone of Kristeva’s use of the maternal metaphor. Her tendency to valorise motherhood and the implicit heterosexism that accompanies this, along with her broad commitment to