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.”
American author James Fenimore Cooper was born September 15, 1789. He died September 14, 1851. Daniel Webster said the following year, Cooper’s work was “truly patriotic and American, throughout and throughout.”
“He possessed the power of amusing,” he said, “and of enlightening readers among the younger classes of the country, without injury to their morals or any solicitation of depraved passions.”
Charles Krauthammer’s son, Daniel, has written a touching paragraph on his father’s final project.
When his health crisis struck a year ago, my father was in the advanced stages of work on a new book. And when his health deteriorated and the end of his life was approaching, he entrusted me to bring it to completion on his behalf.
In 1978, Aleksandr Solzhenitsyn gave a commencement speech at Harvard. He wrote in his memoir that his secretary urged him to soften his words and the press expected him to give an anti-Communist message with plenty of praise for America. He said he was surprised at the applause from Harvard and shocked by news critics in the months afterward.
At the end of my speech I had pointed to the fact that the moral poverty of the 20th century comes from too much having been invested in sociopolitical changes, with the loss of the Whole and the High. We, all of us, have no other salvation but to look once more at the scale of moral values and rise to a new height of vision. “No one on earth has any other way left but — upward,” were the concluding words of my speech.
. . .
What surprised me was not that the newspapers attacked me from every angle (after all, I had taken a sharp cut at the press), but the fact that they had completely missed everything important (a remarkable skill of the media). They had invented things that simply did not exist in my speech, and had kept striking out at me on positions they expected me to hold, but which I had not taken. The newspapers went into a frenzy, as if my speech had focused on détente or war. (Had they prepared their responses in advance, anticipating that my speech would be like the ones I had given in Washington and New York three years earlier?) “Sets aside all other values in the crusade against Communism . . . Autocrat . . . A throwback to the czarist times . . . His ill-considered political analysis.” (The media is so blinkered it cannot even see beyond politics.)
I learned today of the death (on Sunday) of a man I’d worked with and respected greatly. Dr. Norvald Yri was a Norwegian missionary and Bible scholar. Born in 1944, he served on the mission field for many years, both in Ethiopia and in Tanzania, and served as secretary for an international mission organization. He took his doctorate from Fuller Theological Seminary in 1975, and was the author of several books. One of them, Guds Ja, was a commentary on Romans 1 through 8. I translated it for him, but we never found an English publisher.
In recent years he had been a teacher at the Fjellhaug Bible School near Oslo. He also participated in a Bible translation project. He and several others were unhappy with the Norwegian Bible Society’s most recent translation, so they produced an alternative one, based on the King James version.
I corresponded with him by e-mail for many years, but only knew him personally for a short time when he was a visiting instructor at the seminary where I work. He and his wife were/are splendid people, and I think he will be hard to replace.