philosophy supernatural nude

On one of troisoiseaux’s recent posts about a nun memoir, someone linked an article about a different nun memoir: Monica Baldwin’s I Leap Over the Wall: A Return to the World after Twenty-Eight Years in the Convent.

As Baldwin went into the convent in 1914 and emerged in 1941, I knew instantly that I had to read it. What an absolutely huge period of social and technological change to miss! Baldwin is astonished by modern underwear, the wireless, wartime shortages, and masses and masses of people who have become famous since she went into the convent: Greta Garbo, Picasso, D. H. Lawrence… Right up to the end of the war she keeps clanging up against her ignorance of so many things that everyone else takes totally for granted.

However, as interesting as I found all the details about social change, the parts I found most fascinating were Baldwin’s descriptions of life in the convent. I’ve read about early twentieth-century social changes before, although not quite from this angle, but the convent was totally new, in a “I wouldn’t make it five minutes as a novice” kind of way. Bells, bells, bells, ringing at intervals all day and all night, telling you to move from one occupation to another, stopping mid-stitch if that’s when the bell rings, lengthy sung prayers every day, every scrap of behavior governed by the Rule. There’s a correct way to sit, stand, eat, speak, and presumably breathe.

It’s particularly interesting because, although Baldwin left the convent, she still has faith in Catholicism and the concept of monasticism. She’s outside the convent but still “inside,” if you will, the belief system, so she’s particularly good at explaining the ideas behind an enclosed convent: humans were created to adore God and that therefore a life spent in adoring God is profoundly unselfish and also useful, because usefulness doesn’t mean first and foremost serving other people but serving God.

Unfortunately for Baldwin, most of her interlocutors aren’t willing to listen. It’s not just that they disagree (I certainly was going a bit bug-eyed over this order of priorities), but that they’re not even interested in trying to understand. And she’s never the one who brings up the whole nun business! People just tell Baldwin, the ex-nun, their opinion that nuns are selfishly hiding away in convents when they should be getting married or having families or building careers or CONTRIBUTING to the world.

Even if you think that, why would you tell this to an ex-nun unprompted? Were these people born in barns? But maybe they think that Baldwin, having left the convent, will agree.

But Baldwin does not, and she tries to explain the theory of the cloistered nun. Her interlocutors “listen” (read: sit in silence without taking any of it in) and then reiterate their original opinion.

So if Baldwin still believes, why did she leave the convent? Well, she believes in God, and Catholicism, and the concept of vocation, but has realized that she personally does not have a vocation. As she explains it, when she first decided she wanted to be a nun, she didn’t stop to ask herself if she actually had a calling. “I wanted to be a nun; it followed, therefore, as the night the day, that God must have chosen me.” (Some of my students who want to be doctors have the same attitude, insofar as you can have a thoroughly secular version of this belief.)

All through the year of her noviceship, and the five or six years of probation that followed, she continued in this willful confusion between “wanting to be a nun” and “being called to be a nun.” Only after ten years in the convent does she realize she’s made a horrible mistake.

And then she stuck it out for eighteen more years! The same pigheadedness that led her to decide wanting to be a nun meant she must have a vocation also kept her from throwing in the towel for nearly two decades after realizing she didn’t.

The tone of the book is generally pretty sprightly, a sort of quizzical madcap adventure, an Edwardian Rip Van Winkle awakens in World War II. But there is an undercurrent of tragedy, too, which sometimes breaks the surface in a brief lament. If Baldwin had left the nunnery at 31, when she realized she had no vocation, she might still have built a life for herself. But in staying so long, she missed everything: marriage and children, yes, but also the chance to build a career, or even just acquire the job skills that would suit her for any kind of war work.

As it is, she can only bumble from war job to war job. After the war she retires to a cottage in Cornwall, which is certainly a happy ending of a kind. But what a shame she didn’t change direction at once when she realized she was on the wrong path.