Jonathan Franzen - Purity

“I have the right to love you more than anything in this world.”

“No you don’t!” Pip cried. “No you don’t! No you don’t! No you don’t!”

The church on Siegfeldstraße was open to anyone who embarrassed the Republic, and Andreas Wolf was so much of an embarrassment that he actually resided there, in the basement of the rectory, but unlike the others — the true Christian believers, the friends of the Earth, the misfits who believed in human rights or didn’t want to fight in World War III — he was no less an embarrassment to himself.

For Andreas the most achievedly totalitarian thing about the Republic was its ridiculousness. It was true that people who tried to cross the death strip were unridiculously shot, but to him this was more like an oddity of geometry, a discontinuity between Eastern flatness and Western three-dimensionality that you had to assume to make the math work. As long as you avoided the border, the worst that could happen was that you’d be spied on and picked up and interrogated, do prison time and have your life wrecked. However inconvenient this might be for the individual, it was leavened by the silliness of the larger apparatus — the risible language of “class enemy” and “counterrevolutionary elements,” the absurd devotion to evidentiary protocol. The authorities would never just dictate your confession or denunciation and force or forge your signature. There had to be photos and recordings, scrupulously referenced dossiers, invocations of democratically enacted laws. The Republic was heartbreakingly German in its striving to be logically consistent and do things right. It was like the most earnest of little boys, trying to impress and outdo its Soviet father. It was even loath to falsify election returns. And mostly out of fear, but maybe also out of pity for the little boy, who believed in socialism the way children in the West believed in a flying Christkind who lit the candles on the Christmas tree and left presents underneath it, the people all went to the polls and voted for the Party. By the 1980s, it was obvious that life was better in the West — better cars, better television, better chances — but the border was closed and the people indulged the little boy’s illusions as if recalling, not unfondly, their own illusions from the Republic’s early years. Even the dissidents spoke the language of reform, not overthrow. Everyday life was merely constrained, not tragically terrible (Olympic bronze was the Berliner Zeitung ’s idea of calamity). And so Andreas, whose embarrassment it was to be the megalomaniacal antithesis of a dictatorship too ridiculous to be worthy of megalomania, kept his distance from the other misfits hiding in the church’s skirts. They disappointed him aesthetically, they offended his sense of specialness, and they wouldn’t have trusted him anyway. He performed his Siegfeldstraße ironies privately.

Alongside the broad irony of being an atheist dependent on a church was the finer irony of earning his keep as a counselor of at-risk youth. Had any East German child ever been more privileged and less at risk than he? Yet here he was, in the basement of the rectory, in group sessions and private meetings, counseling teenagers on how to overcome promiscuity and alcohol dependency and domestic dysfunction and assume more productive positions in a society he despised. And he was good at what he did — good at getting kids back into school, finding them jobs in the gray economy, connecting them with trustworthy government caseworkers — and so he was himself, ironically, a productive member of that society.

His own fall from privilege served as his credential with the kids. Their problem was that they took things too seriously (self-destructive behavior was itself a form of self-importance), and his message to them was always, in effect, “Look at me. My father’s on the Central Committee and I’m living in a church basement, but do you ever see me serious?” The message was effective, but it shouldn’t have been, because, in truth, he was scarcely less privileged for living in a church basement. He’d severed all contact with his parents, but in return for this favor they protected him. He’d never even been arrested, the way any of his at-risk charges would have been if they’d pulled the shit he’d pulled at their age. But they couldn’t help liking him and responding to him, because he spoke the truth, and they were too hungry to hear the truth to care how privileged he was to speak it plainly. He was a risk the state seemed willing to run, a misleading beacon of honesty to confused and troubled adolescents, for whom the intensity of his appeal then became a different sort of risk. The girls practically lined up outside his office door to drop their pants for him, and if they could plausibly claim to be sixteen he helped them with their buttons. This, too, of course, was ironic. He rendered a valuable service for the state, coaxing antisocial elements back into the fold, speaking the truth while enjoining them to be careful about doing it themselves, and was paid for his service in teen pussy.

His unspoken agreement with the state had been in place for so long — for more than six years — that he assumed he was safe. Nevertheless, he continued to take the precaution of avoiding friendships with men. He could tell, for one thing, that the other men around the church envied his way with the youngsters and therefore disapproved of it. Avoiding men also made actuarial sense, since there were probably ten male informers for every female. (The actuarial odds further argued for preferring females in their teens, because the spy runners were too sexist to expect much of a schoolgirl.) The biggest drawback of men, though, was that he couldn’t have sex with them; couldn’t cement that deep complicity.

Although his appetite for girls seemed boundless, he prided himself on never knowingly having slept with anyone below the age of consent or anyone who’d been sexually abused. He was skilled at identifying the latter, sometimes by the fecal or septic imagery they used to describe themselves, sometimes merely by a certain telltale way they giggled, and over the years his instincts had led to successful prosecutions. When a girl who’d been abused came on to him, he didn’t walk away, he ran away; he had a phobia of associating himself with predation. The sort of things that predators did — groping in crowds, lurking near playgrounds, forcing themselves on nieces, enticing with candy or trinkets — made him murderously angry. He took only girls who were more or less of sound mind and freely wanted him.

If his scruples still left an apparent residuum of sickness — a worry about what it meant that he felt compelled to repeat the same pattern with girl after girl, or that he not only never tired of it but seemed to want it only more, or that he preferred having his mouth between legs to having it near a face — he chalked it up to the sickness of the country he lived in. The Republic had defined him, he continued to exist entirely in relation to it, and apparently one of the roles it demanded he play was Assibräuteaufreißer . It wasn’t he, after all, who’d made all men and any woman over twenty untrustable. Plus, he came from privilege; he was the exiled blond prince of Karl-Marx-Allee. Living in the basement of a rectory, eating bad food out of cans, he felt entitled to the one small luxury that his vestigial privileges afforded. Lacking a bank account, he kept a mental coitus ledger and regularly checked it, making sure that he remembered not only first and last names but the exact order in which he’d had them.

His tally stood at fifty-two, late in the winter of 1987, when he made a mistake. The problem was that number fifty-three, a small redhead, Petra, momentarily residing with her unemployable father in a cold-water Prenzlauer Berg squat, was, like her father, extremely religious. Interestingly, this in no way dampened her hots for Andreas (nor his for her), but it did mean that she considered sex in a church disrespectful to God. He tried to relieve her of this superstition but succeeded only in making her very agitated about the state of his soul, and he saw that he risked losing her altogether if he failed to keep his soul in play. Once he’d set his mind on sealing a deal, he could think of nothing else, and since he had no close friend whose flat he could borrow and no money for a hotel room, and since the weather on the crucial night was well below freezing, the only way he could think to gain access to Petra’s pants (which now seemed to him more absolutely imperative than any previous access to anyone else’s, even though Petra was somewhat loopy and not particularly bright) was to board the S-Bahn with her and take her out to his parents’ dacha on the Müggelsee. His parents rarely used it in the winter and never during the work week.