I will be speaking at Union University, Jackson, Tennessee on Tuesday, April 9, on the subject: “When Christianity Came to the Vikings.” More information here.
Thanks to Ray Van Neste, Dean of the School of Theology and Missions, and Hunter Baker, Dean of Arts and Sciences, for putting whatever pressure was necessary on the right people to allow this event to happen.
Last week Dr. Anthony Bradley revisited topics he wrote in the introductory chapter of his collaborative book, Aliens in the Promised Land: Why Minority Leadership Is Overlooked in White Christian Churches and Institutions. It’s the kind of statement some battle-hardened writers and speakers may dismiss as part of the normal push and shove of public theology, but minority writers and speakers in our country appear to have one extra front to defend–expectations on their ethnicity. When a smart, young, black man embraces the Westminster Confession, why would he have to justify himself to his peers for choosing a “white” church and defend himself from his would-be allies against charges of tokenism?
I know this is a hot-button topic I’m unqualified to blog about, but I’m pressing on to recommend Aliens in the Promised Land as a good start at catching our blind spots. Believers and church people alike easily read their cultural assumptions and convictions into the Bible, turning them around to others as proper applications of God’s Word. We talk about this whenever we bring up selections from a list of most misunderstood or misapplied verses. How many sermons barely apply the text in favor of the speaker’s personal convictions?
Life assumptions come from our family history, life experiences, and place in society, and in that last area minorities say they have suffered. One professor in the book wrote about his ancestors living in the Texas area long before the state was formed. He said they didn’t cross the border, the border crossed them. They have been US citizens for five generations, but because of his Latino heritage this American has had people tell him to go back to Mexico and the people who didn’t say that ask him why he wasn’t Catholic. If you look a certain way you must be a certain person.
That may be the world’s response , but let’s leave it with them and conduct ourselves in light of Christ’s great work, “having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two [Jew and gentile], thus making peace and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity” (Ephesians 2:15-16 NKJV).
Jeffrey Overstreet calls Peter Jackson’s They Shall Not Grow Old, a documentary on the war that shaped J.R.R. Tolkien the best offering of all of Jackson’s Tolkien-inspired movies.
Honoring these intimate archival recordings, Jackson reveals harrowing accounts of the misleading propaganda that summoned so many young men, the dehumanizing pressures of the war, the particular chaos and slaughter of the Somme, the burdens that the survivors would have to carry, and the betrayals, abandonment, and loneliness that awaited those few who returned. And as we listen, he fills the screen with highlights (that word sounds trite and inappropriate here) from more than 600 hours of material from the Imperial War Museum and BBC archives. Much of it is sharpened and focused, but then, as in Wings of Desire and The Wizard of Oz, its black-and-white footage suddenly blooms into color and detail that takes your breath away.
We wish that every one may read his book and see what a mind might have been stifled in bondage,—what a man may be subjected to the insults of spendthrift dandies, or the blows of mercenary brutes, in whom there is no whiteness except of the skin, no humanity except in the outward form, and of whom the Avenger will not fail yet to demand—’Where is thy brother?’
Narrative was well-received, selling close to 30,000 copies by 1860.
From Dr. Jackson Crawford, a list of introductory books for those interested in Viking studies. The list is deficient, of course, as it doesn’t mention my novels or Viking Legacy. Nevertheless it is not without value.
I can only attribute it to mental failure resulting from my advanced age. I thought I was doing a pretty good job keeping the brain nimble by doing challenging mental work.
But if that’s true, how do I explain being unable to read Jane Austen’s Emma?
I’ve read Austen in the past. I recall enjoying Pride and Prejudice quite a lot. I made it through Sense and Sensibility, which I’m told is not the author’s best. Everyone speaks well of Emma.
But I couldn’t bear it. It bored me sick. I didn’t find much to like in any of the characters, except perhaps Mr. Knightly – and he isn’t around that much in the first fifth of the book, which is as far as I got. I especially disliked Mr. Woodhouse. Since I subscribe to the Law of Perverse Criticism (a theory of my own invention, which says that anything that really irritates you is probably something you do yourself), that indicates I’m probably a lot like that fussy old man.
I hereby turn in my Literary Snob card. I hang my head in
Now I’m reading a book about the Lewis Chess Men. That one’s keeping my lowbrow interest.
Alex Malarkey was publicized as The Boy Who Came Back from Heaven in a book written by his father with him as co-author. In 2015 Alex denounced the story, and the books were pulled from stores. Last April he sued Tyndale House for defamation and deceptive trade practices among other things for a total of seven complaints. A judge dismissed five of the complaints. Now Alex’s attorney has filed three more complaints: appropriation, publicity given to private life, and financial exploitation of a person with a disability.
John Ronald Reuel Tolkien was born on this day in 1892 in Bloemfontein, South Africa. Here’s a recording of an interview from the 1960s. I think you can identify the slight slur in his speech, caused by an early tongue injury. By all accounts, it did not affect his lecturing voice, but it did make him hard to understand, sometimes, in conversation.
These stories [by Lovecraft] end in suicide, madness, or, as in The Shadow Over Innsmouth, a disturbing acquiescence. Given the Darwinian undertones, what else could one do but acquiesce? You are what you are, and that’s the end of it.
But for Lewis, there is reason for hope. Reality comes with an “upper story,” and while we are embodied souls, we are souls above all. It is to our souls that Lewis makes his appeal. He wants us to look in horror upon our inner monster, but unlike Lovecraft, he does not want us to die. He wants us to turn to Aslan and live.
At Touchstone, C. R. Wiley analyzes the different ways in which two near-contemporaries, H. P. Lovecraft and C. S. Lewis, approached the mysteries of the universe in their imaginative fiction. This article precisely mirrors my own opinions, and is therefore a marvel of reason.
Perhaps the most poisonous aspect of current media culture is how it facilitates our impulses to condemn and shame others. Whether by open letter or twitter storm, some of us wake up primed to take a stand against some unthinkable person somewhere. Any accusation is credible without need of investigation. Any social post is up for scrutiny, no matter the age of the poster at the time. Consider our virtue signaled.
Helen Andrews reviews a shameful public incident that has followed her for years in this essay in First Things. Her story is grueling, but there are many more, allowing us to see a pattern.
At the risk of insulting the reader: No one actually believed Williamson was a threat to his female colleagues. It was only a pretext for what was really an exercise in raw power. People made the same kind of excuses when it was my turn in the dunk tank. Again and again, I read commenters insisting that what might at first glance appear to be prurient gossip was, in fact, fair political commentary, because I was a family-values scold and thus open to charges of hypocrisy, or because I was a hard-core Randian who needed a lesson in the dog-eat-dog heartlessness advocated by my idol. As far as I can tell, these characterizations were extrapolated from the fact that I worked at National Review. Certainly, they had no basis in anything I’d written (an Objectivist, really?).
The truth does not matter in the shame storm–only what can beat down the victim.
What solution is there? Look at what Jared Wilson posted today: “Christian, the Lord knows you are not an asset to the organization. He knows what a tangled-up knot of anxiety, incompetence, and faithlessness you are. He knows exactly what a big fat sinner you are. He knew exactly what he was getting into.”
Following up on yesterday’s post about expanding book coverage of a likely political nature, we have word of a new collection of essays from Joseph Epstein: The Ideal of Culture. Jonathan Leaf praises it and the man who created it.
. . . Nonetheless, the book’s publication is unlikely to be noted in the most celebrated organs of commentary. That is because, in today’s thought-policed intellectual world, Epstein is probably best known for having defied the politically correct authorities.
Who’s organizing the raising of a monument for this man?
We know C. S. Lewis wrote a lot of correspondence to readers, strangers, children, and women’s study groups. To that last group, a previously unpublished letter offers an example of one of things that could set the author off.
“Dear Ladies,” Lewis wrote, “Who told you that Christians must not go to the theatre, dance, play cards, drink, or smoke?”
Who these ladies were is unknown and they apparently annoyed Lewis with their letter, but he wouldn’t ignore it. He responded to it with a duty few of us share today.
First, it appears they parroted some tired, theologically unsound notions about Christian behavior—i.e., good Christians don’t drink, smoke, or otherwise enjoy themselves—and if Lewis had intolerance for anything it was the touting of unexamined tenets. This was partly a matter of personality—Lewis once described himself as “by temperament, an extreme anarchist”—but it was also an effect of his training in logic and philosophy. And he was particularly irked by the addition of perfunctory requirements to the Christian faith, once saying, for example, “How little I approve of compulsion in religion may be gauged from a recent letter of mine to the Spectator protesting against the intolerable tyranny of compulsory church parades for the Home Guard.” Lewis hated to see the joy of hope and faith—or of everyday living, for that matter—diminished by dogmas that were shaped more by social convention than sound religion.
Dear Quote Investigator: Coffee enthusiasts enjoy sharing an anecdote about Voltaire who savored the aromatic beverage throughout his life. The famous philosopher’s physician warned him that coffee was a slow poison. He replied, “Yes, it is a remarkably slow poison. I have been drinking it every day for more than seventy-five years”.
But did this exchange occur between Voltaire and his doctor or was it someone else and someone else’s doctor? What are the facts interfering with this story? The Quote Investigator spells it out.
World News Group’s Emily Belz writes, “The short answer is ‘No,’ but a couple of examples of minor plagiarism should give authors and publishers new determination to take great care in attributing stories and wordings to their creators.”
She notes that an anecdote in Voskamp’s The Broken Way reads almost exactly as it was written in social media by Cynthia Occelli, so all sides acknowledged the copying, but this passage did not throw a flag when run through the publishing industry’s plagiarism detector. That puts the responsibility for writing your own words back on the author.
Douglass’s story was unique among slave narratives of the period, not because it followed one man’s path from ignorant bondage to literate freedom, but because his depiction of this journey insisted, more than any other before or since, on the connection between literacy and wisdom, between man’s physical freedom and his liberty to think for himself. In Douglass we watch not only the liberation of an American slave, but also the formation of an American consciousness.
“His life,” Schick said, “was a constant performance of self-invention and reinvention.” He recommends this book as what will likely be the best Douglass biography available for years.
One cannot look for a better guide through Douglass than Blight—himself a master orator and one of Yale’s last great lecturers—who is equally attuned to the beauty of Douglass’s language and the depth of his thought. Blight seeks to balance “the narrative of his life with analyses of his evolving mind, to give his ideas a central place in his unforgettable story.”