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• ‘This articulate and sensitive writer spares no punches in her account of the agonising fight to find herself under the weight of rules and expectations, lies and aggression… Through the Narrow Gate is written as racily and as emotionally as a novel… the picture of convent life is vivid and terrifying.’ Good Housekeeping.
• ‘Painful and honest… Karen Armstrong’s simple account of her struggles – both in pursuit of that self-death that the true religious craves and, later, against her unconscious rejection of life in an ultra-strict Order – says a great deal about destructive trends in modern life… A very moving book.’ Daily Telegraph
• ‘Seldom has a story of personal inspiration and tragedy radiated such warmth, freshness and candour… As beautifully recounted as it is heart-rending.’ Irish Press
• The strength of this unself-pitying chronicle is the author’s capacity to convey the overwhelming attraction of the life she sought, even as she documents its shattering effect on the human personality… A scrupulous record of one woman’s spiritual journey, excellently written and profoundly moving.’ Cosmopolitan
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And despite all the physical and psychological hardships she routinely suffered (see synopsis), and her occasional traumatic encounters with drunken and groping priests, it would seem that life as a nun might *almost* have worked for her: The order was populated with such a broad spectrum of characters, ranging from the saintly Mother Bianca (who despite dying a slow and excruciatingly painful death refused to take pain killers because they impaired her ability to teach) to the sadistically pedantic and mentally deranged Mother Walter (who...erm...well, just read the book!) - all with their own differing interpretations of how to live the religious life - that I'm sure she could have fitted in somewhere. But what a tragedy that would have been.
In addition to the broad sweeping theme of the book there are numerous inconsequential details which to a lay observer are both fascinating and deeply weird. For example, when the postulants are decked out in high-heeled shoes and wedding dresses in preparation for the veiling ceremony, where they become "brides of Christ". The grainy black and white photo of the beaming author arrayed in this finery is crushingly sad.
There are also moments of joy and humour. One of the most moving passages for me occurred after the author had been elected by the order to study English Literature at Oxford University, and she was given her reading list. After years of living in an environment where the intellect was something to be despised, and with her access to literature largely limited to hagiographies, she was now instructed to read Jane Austen, Keats, Wordsworth and George Eliot...and moreover to enjoy it! I freely admit, it brought a tear to my eye!
Hardly surprisingly, starting at Oxford was the beginning of the end for her vocation.
The only minor criticism I have about this book is the use of US spelling and terminology, which at times I found quite jarring.
Unfortunately the follow-up book, "Beginning the World", now seems to be out of print. However, I've ordered a copy from my local lending library and look forward with interest to finding out what happened next!
Karen Armstrong seemed to have a deep sense of self-criticism and she displayed some self-mastery and this enabled her to be one of the survivors of the batch of 10 postulants which shows her strength and resilience and in fact worthiness for a faith path. What a pity she hadn't embarked on a more compassionate, more self-directed path as someone like Etty Hillesum (Jewish diarist - see 'A Life Transformed' by Patrick Woodhouse) did and really found God. Whatever the outcome the whole experience has made Karen Armstrong the great writer on religious affairs we have today and that suggests that Karen is now leading a more integrated life with herself and the divine and has realised her unique gift in this life through her writing and lecturing career. It is a pity though that the convent superiors didn't recognise Karen's talent and nurture it like the superiors of the Trappist monk Thomas Merton (1915-1968) fruitfully did. The convent life, by suppressing her natural creativity, possibly fostered Karen's formation as a writer - no experience is wasted in life and as a result the individual grows in self-realisation.
A fascinating read. A book recommended for anyone seriously contemplating institutionalised faith seeking and for those who are just interested in what makes people subject themselves to such institutionalised austerities as a way of perfecting themselves. The drive in some people to seek perfection of self and the paths they take to attempt to achieve this realisation is a humbling insight into the deep recesses of the human psyche and its longing for something greater than itself. The combinations are endless and extremely fascinating. Karen's 'aborted' journey in the convent is just one way. It is interesting to reflect how the writing gifts of Karen Armstrong (writes on all faiths), Etty Hillesum (diaries) and Thomas Merton (Trappist monk and prolific writer) help other generations expand their knowledge of the divine and across faiths. As Thomas Merton said: 'For me to be a saint is to be myself.' Karen Armstrong has encountered her true self as a writer.
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