Category Archives: Religion

Authors, Reading, Religion

Hubristic musings on Story

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Photo credit: Infralist.com. Unsplash license.

Let’s see. Where am I? I did a Zoom interview with a student from the University of Wisconsin-Green Bay this morning. Some kind of history class assignment. She was supposed to speak with a more impressive Viking reenactor, but had to settle for me due to a glitch in the system. It was nice. She was an intelligent young person. Gave me hope.

I’m trying to figure out Adobe Indesign (not Light Desk, as I erroneously termed it last night; I saw the I and D logo in my mind, and they looked like an L and a D, so I vamped). I was referred to a YouTube video for an introduction, but that created as much confusion as it cleared up for me. I bought a book, which I shall try out this evening. I intend to learn this irrational, user-unfriendly mouse maze of an app, or die in the attempt.

Packed for my trip to Brainerd tomorrow. Paid my bills a day early, because I’m flexible that way. Walked to the post office for stamps.

But what shall I blog about? I think, on consideration, that I still have things to say about Story as a key to the universe, as if I didn’t overtalk my intelligence in my previous post on the subject.

Dale Nelson, in commenting on that post, noted that our Lord, when He came to earth, did not come as a philosopher, but as a storyteller. This is an excellent point, one I wish I’d thought of.

So I’ll double down. When God chose to reveal Himself to us in written form, He did not give us a book of systematic theology (I’ve often wished He had, but oddly He did not consult me). Instead, He told us a story.

Wouldn’t it have been a relief if the Bible had begun with The Book of Epistemology? We could have a Book of Trinitarian Doctrine, and a Book of Soteriology, and it would all end up with a Book of Eschatology.

The Quran is kind of like that, as best I understand it, based on my limited examination of the book, though it’s not very organized. The Quran is essentially a book of doctrines and commands. It’s not what you’d call a gripping narrative.

The Bible we’ve been given, however, is a narrative. God chose to tell what is essentially a story. There’s other elements in there – poetry, and law, and wisdom literature, etc. But it’s all set within an epic dramatic narrative. The world is created, Man is created, Man falls, Man runs berserk, God begins calling out a series of individuals, then a family, then a nation, through whom He will – gradually – reveal His purposes for redemption. Finally the Hero – God Himself in human form – appears and – through great sacrifice – undoes the Fall, conquers death and the devil. Finally, we’re given a glimpse of Christ’s ultimate triumph and the eucatastrophe.

A lot of church schism and religious war could have been avoided if we’d had a divine book of unambiguous theology instead of the Bible we got. But God hasn’t chosen to reveal Himself that way, either in His written Word or in His incarnate Word. He seems to prefer stories. And stories tend to be so… ambivalent. The better the story, the harder it is to explain.

During my recent long road trips, I decided to splurge on a couple audio books. Both were by Andrew Klavan – books I’d read before but wanted to revisit. My Minot book was The Truth and the Beauty, Klavan’s manifesto of art-oriented theology. My Green Bay book was The Great Good Thing, his spiritual autobiography.

I found The Great Good Thing easier to grasp. It’s a straight memoir, with its lessons fairly obvious. Great story, too.

But The Truth and Beauty, though fascinating and inspiring, eludes me at some points. Even after two readings, I still have a hard time articulating what the point of the book is. It’s mostly about how the Romantic poets followed their perceptions of beauty, which led them (in some cases not very far) towards the truth of Christianity in a world gone apostate.

But I can’t grasp the nub. I can’t tell you what Klavan is trying to say we need to learn from the Romantic poets.

And it occurs to me that’s the whole mystery of the thing.

Great art generally can’t be reduced to a formula or a moral. It leads you to a place where you confront an idea that is a Person. And persons can’t be defined – not within the limits of human reason. (God can define it all, I have no doubt.)

It’s a little like Zen, where you sit around and meditate until you “get” some irrational concept. I reject Zen, and I reject the irrational too. But the Buddhists have an inkling of some truth there.

Stories can lead us to an encounter with God. Reason can too. But neither the story nor reason automatically produce faith. The faith comes from an encounter with Jesus Christ. That encounter is a miracle; St. Paul knew, and the theologians have agreed, that it’s nothing either our imagination or our reason can produce. It comes from outside. It’s something you receive.

And you can’t always put it into words. You can only tell stories about it.

Religion, Writing

In which I try to think above my weight class

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Photo credit: Patrick Fore. Unsplash license.

Sometimes I have Big Thoughts, which seem to me important. It would appear self-evident, though, that if these ideas are any good, someone must have come up with them before me. And if nobody has, it’s probably because they’re not as good as I think they are.

But I forge ahead, in all the boldness of the simple-minded. I have a sort of an answer to the problem of Theodicy.

No, make that a proposal for an answer.

No, not even that. An approach to a proposal.

In any case, I’ve written about these matters here before, but I think it’s been a while, perhaps quite a long time.

The problem of Theodicy is familiar to many of you. It’s one of the really big questions – if God is good, why does he permit such horrendous evil to exist in His world? (Recent events in the Middle East have given us ample cause to contemplate this question, when we’re not weeping, tearing our hair, and stocking up on ammunition.)

My proposal for thought is that we ought to look at the universe as a Story.

Every writer knows that there’s no story without conflict. And conflict means pain. One of the hardest disciplines many writers must learn is how to torture their characters. Although I love reading exciting stories, I often fear I can’t bear the stress when a good author turns the dramatic tension (which means fear and pain) up to 10. When I’m writing, I’d much rather be nice to my characters (most of whom I quite like), but I know my stories would be degraded.

Does this help explain why there’s suffering in the universe? Is God telling a great story?

Now I can hear the objections – “That’s obscene! When we contemplate the evil suffered by innocents in places like Gaza, it’s simply an insult to suggest that God is using those people like toys in some cosmic story-telling game.”

To that I reply – very tentatively – suppose it’s not just a game. Suppose stories aren’t actually trivial?

Suppose stories are the most important things there are?

Suppose our universe is not just “a” story, but “THE” story – and that story is the glory of God, the music of the spheres, the liturgy of the Great Throne, the song of angels.

If that still seems trivial to you, I ask this question – “What can you suggest that’s more serious than a story – if you’re in it?”

And suppose – just suppose – you had an assurance from the Author that somehow – in some way you can’t comprehend – the ending would be happy?

Religion

Arizona School Board Member Suing for Right to Quote Scripture in Meetings

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A newly elected school board member of Peoria Unified School District Board in Glendale, Arizona, has been told to stop quoting scripture at the beginning of school board meetings because the district believed it was a violation of the First Amendment. They took this stand in response to letters from organizations such as the Freedom From Religion Foundation.

Now, their new school board member is suing them.

Blogs, Socials, Religion, Uncategorized

Toward a More Reasonable Faith and Words Written or Generated

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My all-time favorite song is Michael Card’s “God’s Own Fool,” published in 1985 on the Scandalon album. That may have been the first album I bought with my own money. It’s a song about Jesus being misunderstood during his earthly ministry. The last lines are:

So, surrender the hunger to say you must know;
Have the courage to say, "I believe." 
Let the power of paradox open your eyes
And blind those who say they can see.

I could understand if someone took lines like this to encourage blind faith, a faith that doesn’t question what we read in Scripture or what our ministers teach, but Christian faith isn’t blind. It’s reasonable and fits the real world He created.

When Jesus tells Peter to check the mouth of a fish for a coin to pay their taxes, Peter believes Him and checks the fish’s mouth. When Jesus tells a couple of His men to go into town, find a donkey and colt tied up, bring them to him, and if anyone asks what they’re doing, say that the Lord needs them, they go into town expecting to find exactly what He has said. That’s a reasonable faith. It’s one that recognizes the limits of our knowledge, not one that denies knowledge altogether.

But what else do we have today?

Art & Literature: David Platzer writes about a Paris exhibit on Gertrude Stein and Pablo Picasso. “Edmund Wilson—who was generally sympathetic to her work and compared it to Yeats, Proust, and Eliot—noted in a 1923 Vanity Fair article that her word-portraits of Matisse and Picasso published in Camera Work made it ‘evident that Gertrude Stein had abandoned the intelligible altogether.'”

Words: If you or someone you know have shown symptoms of being a witcracker, call the number on your screen. You are not alone.

American Words: American pioneers had to make up words for a new world. Rosemarie Ostler writes, “Often these simply combined a noun with an adjective: backcountry, backwoods (and backwoodsman), back settlement, pine barrens, canebrake, salt lick, foothill, underbrush, bottomland, cold snap.” “Yankee is also almost certainly a Dutch contribution. Various theories have been suggested for the word’s origin (for instance, that it’s a Native American mispronunciation of English), but the most likely one derives the word from Janke (pronounced ‘yan-kuh’), a diminutive of John that translates as something like ‘little John.'” (via ArtsJournal)

Artificial Intelligence: Tech companies are hiring writers and poets to compose somewhat refined work, particularly in Hindi and Japanese. “It is a sign that AI developers have flagged fluency in poetic forms as a priority, while refining their generative writing products.” To what end? (via ArtsJournal)

Photo: Fairyland Cottages Minnesota, 1980. John Margolies Roadside America photograph archive (1972-2008), Library of Congress, Prints and Photographs Division.

Religion

Pietists vs. Confessionalists

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Portrait discovered in Copenhagen,, believed to be Hans Nielsen Hauge.

I wrote a fairly long meditation on Pietist Christianity and legalist Christianity yesterday. And I think I failed to actually say one of the things I meant to say.

Which is ironic, because that was one of the very weaknesses I meant to criticize (gently) in my hero, the Norwegian lay preacher Hans Nielsen Hauge. Some years back I began work on translating his works, a project another linguist has since taken over. Mostly to my relief. Because Hauge is exceedingly hard to translate. I’ve heard of one scholar who started the same project years back and simply gave up in frustration. “He’s untranslatable!” that person said.

I think that’s an exaggeration, but I sympathize. Hauge is very hard to translate. The man was in no way a systematic thinker. He was an enthusiast. He poured his words out onto the page, it appears, just as they came to him. Sometimes he goes on for pages without a period or a paragraph break. I imagine Hauge as being very much like a certain pastor I once worked for. He hired me precisely for my writing skills. Because he found it almost impossible to actually get to the point. He communicated all right in person, because he could supplement his words with facial expressions and gestures. But when writing he just lost his way.

After many years, I think I finally figured out Hauge’s point. It’s a point he never states in so many words, but once you’ve figured it out, it illuminates all the rest of his verbiage. And it explains some of the puzzling – or even apparently unorthodox – things he seems to say.

That central point, I think – and I mentioned this part last night – was that he believed that a true believer – someone who was genuinely “awakened,” as he put it, would find the Christian life easy. They would be filled with the same joy and love he felt. We all know how love lightens burdens. When I was in love, long ago, I would have done many things far outside my comfort zone – and sometimes I actually did those things – just to please her. Just to be close to her. Love made hard tasks light.

This is a beautiful vision, and I believe it’s true in the Christian life to some extent.

But it’s not equally true for everybody. And it’s not always permanently true . I have good reason to believe that Hauge himself, during his ten-year imprisonment, when he was denied books and visits from his friends for long periods, eventually learned that the Way could be hard. He never lost his faith, but he learned that even true believers can struggle.

Some of us aren’t like Hauge. Our experience with God may be lower-key, less emotional. We have a smaller tank of emotional fuel to burn (those of us who are introverts feel this especially). We’re more like John Haugvaldstad, who needed rules and lists to keep himself on the straight path. I believe he took it to an extreme, but for some people this pattern seems prudent. Books like Jordan Petersen’s 12 Rules for Life fill a need for them (us).

Among us Lutherans there’s an old tension – sometimes fiery verbal warfare – between the Pietists and the “Confessionals.” The Lutheran Church, Missouri Synod is the largest and best-known Confessional church body in the US. Going back to the days of immigration, the Pietists and the Confessionalists anathematized one another. The Pietists (like Georg Sverdrup, subject of the journal I edit) condemned the Missouri Synod as cold, formalistic, Catholic-adjacent, and spiritually dead. Confessionalism, Sverdrup wrote, provided a “sleeping pillow” on which members of dead congregations could slumber while their pastors tried futilely to do all the work of the church on their own.

The doctrine-centered Missourians, on the other hand, condemned the Haugean Pietists as unstable, emotional enthusiasts. If synods and pastors didn’t keep a close eye on the laity, checking their every statement for orthodoxy and basically barring them from any kind of spiritual ministry, then everybody would just go crazy. Subjectivism would take over. You’d have churches abandoning traditional sexual morality, and syncretizing with other religions, and reciting something like, oh, “the Sparkle Creed.”

Which, sadly, is just what happened. Missouri Synod theologians rarely hesitate in making the charge that all the aberrations we see today in The Very Big Lutheran Church Body That Shall Remain Nameless (as I call it) spring from the subjectivism inherent in Pietism.

I have to admit their prophecies came true.

But I still think Hauge and Sverdrup had a point.

The heart of my own theology, for many years, has been the Incarnation. The Word became Flesh. Somehow, through the power of God, body and mind came into harmony. Justice and Mercy kissed. The absolute and the subjective cooperated perfectly in the one perfect Man.

That’s what I want to see reflected in the church, and in myself.

Religion

Hauge and Haugvaldstad

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Bust of John Haugvaldstad outside the Mission School in Stavanger.

My mind was so uplifted to God that I had no consciousness, nor can I express what occurred in my soul. For I was outside myself, and as soon as I had come to my senses again, I understood that I had not been serving the beloved God who was good above all things, and that I now thought nothing in this world worthy of esteem. That my soul experienced something supernatural, divine, and blessed, that it was a glory that no tongue can express. I remember it to this day as clearly as if it had been a few days ago, though 20 years have now passed since God’s love visited me so overwhelmingly. Nor can anyone dispute this with me: for I know that everything good in my spirit followed from that moment, especially the sincere, burning love for God and my neighbor, that I had a wholly altered attitude and a sorrow over all sins, a passionate desire that people should share with me in that same grace, a particular desire to read the holy Scriptures… (Hans Nielsen Hauge’s memoirs, trans. by me)

I hope this little essay won’t be too provincial to interest our readers. I’m writing, as I do so often, about the Lutheran “sect” in which I was raised, the Haugeans. I came to some realizations about the Haugeans this past weekend, based on reading I’d been doing and some conversations I had with other members of the Georg Sverdrup Society. The wider implications, I think, touch all Christians.

The Haugean movement, especially as it developed among Norwegian-Americans in this country, was probably best known for its legalism. We were the kind of people who (by and large) did not drink or smoke, did not play cards, did not attend the theater or dance. There were great revivals among the Haugeans in America, especially in the 1890s and the 1920s. After that, the rains never seemed to come again. My own observation, based on what I know of people who grew up in my church in the 1920s, was that the young people were embittered and driven away by all the rules. Being “awakened” seemed to mean (to those young people) a commitment to following the rules. Forever.

Based on some recent reading, I think the fault for this probably lies, not with Hans Nielsen Hauge himself but with another man, John Haugvaldstad (1770-1850). I suppose I bear some familial guilt for this development, since Haugvaldstad was a neighbor to my Hodnefjeld ancestors on Mosterøy Island (before he moved to Stavanger), and they were close friends and supporters of his.

Look at the excerpt from Hauge’s memoirs above. That’s not the testimony of a rule-bound soul. It’s the testimony of a man in love. I think Hauge ought to be imagined as a man with a big smile on his face. All his work, all his rugged foot-journeys, his long days and hard work, even his imprisonments, were experienced with joy, because he’d fallen in love with Jesus. For Hauge, the Christian life was fun. That was how the movement began.

But when Hauge went to prison, John Haugvaldstad arose as leader of the movement – at least in Stavanger, an important Haugean center. And Haugvaldstad was a very different soul from Hauge. Haugvaldstad struggled with temptation. At last he decided that the only way to handle temptation effectively was to avoid all questionable activities (“if it’s doubtful, it’s dirty”). Debauchery and fights happened at parties, so avoid parties, dancing and drinking. In fact, avoid all music other than hymns. Don’t play cards. (Smoking was acceptable in some circles; it depended.) Don’t attend the theater. Don’t read worldly literature. And on and on.

It was Haugvaldstad who made the Haugeans teetotalers. Hauge himself was always opposed to drunkenness, but he sometimes seems to have served brandy at social gatherings and he served beer to his household at Christmas. In a famous conversation, he said to John Haugvaldstad, “Ditt Væsen er taget, ikke givet!” Which means, “Your temperament is taken [upon yourself], not given [by God]!”

But Hauge went to prison, and he died young, and Haugvaldstad prospered as a businessman in Stavanger. He was highly regarded (he’s considered one of the founding fathers of modern Stavanger), and not without reason. He was a very good man, a man with great concern for the poor. He did much good for his neighbors, and for Christian missions. The esteem in which he was held led many people to make him their role model. The “temperament” of Haugvaldstad became the Haugean norm.

Today, in our situation, I would very much like to see the spirit of Hauge return. I think we could use it.

Blogs, Socials, Religion, Uncategorized

They Need an Explanation to Feel a Level of Control

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I read one time that Hitchcock wasn’t going to end the movie Psycho the way he did, but his producer insisted he provide an explanation. The story couldn’t end with a wrap-up of the crime. It needed a psychiatrist to give the audience a reason for it. This is because Americans want to know why an evil thing occurred and how could it be prevented in the future.

I felt this need while listening to a couple crime stories this week. In one story, four boys in rural Vermont decided to break and enter a remote home. Two of them said they would murder anyone who happened to be home, and they all carried knives to help, if the need arose. It did, but only the original two attacked the mother and daughter they found. The story was mostly told by one of the two in police interviews. He was an emotionally distant Mormon kid who lacked friends and was beginning to explore gang activity.

In the other story, an elderly couple was kidnapped in an effort to rob them. He said he would kill them after he’d obtained all the money. The wife was able to tip off the cops, who located the man through his car. This culprit was a family man, described by a church member as a Christian who had it all. He had been even a church elder at some point. But along with all of this, he was also a constant manipulator.

If evil like this can come from both social outcasts and respected members, what can be done to foresee or prevent it? We need a healthy understanding of our common depravity, and that out of the heart these and other great sins come. We are not good people. Only the Lord can make us so.

What other things can we say today?

Great Musician: Tony Bennett died this week. Ted Gioia writes, “I probably own 30 or 40 of his albums, and his singing has been part of my life since childhood—when my Sicilian father played Tony Bennett records at our family home. At times, it almost felt like Bennett was a member of my extended family.

… “I could fill up an entire article just with stories of his acts of kindness. He radiated decency and generosity of heart. That showed up in his life and his music.”

Against Apathy: “Artists endure who attend to the world. Details are precious. Art is collecting and arranging them.”

New York City: “As for libraries, the sad truth is that, precisely because of the abandonment of broken-windows policing, those sheltered spaces are havens for the homeless and drug-addicted more than they are resources for the scholarly and intellectually curious.”

Found Music: The Kiffness takes internet videos and makes music with them. The one from July 15 seems appropriate to add here.

Photo: Christie’s Restaurant sign, Houston, Texas. John Margolies Roadside America photograph archive (1972-2008), Library of Congress, Prints and Photographs Division.

Religion

AI-Driven Bible Knowledge

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Writing for Christianity Today, Adam Graber suggests problems with artificial-intelligence-driven Bible reading software.

“As a digital theology expert, I believe these kinds of ‘BibleGPTs’ will continue to advance, proliferate, and eventually become proprietary systems. And as this happens, the church and its leaders will be prompted to make some momentous decisions about the Christian canon. This will, in turn, influence how we interpret the Bible and impact the future of our faith and practice.”

He goes to describe how AI-driven research tools could become like the knowledgeable friend who always has a ready answer for any question but who isn’t grounded enough in the Word to answer wisely every time. It may become another easy way to quickly survey the Bible, thinking we understand more than we do.

If you read the whole article, it doesn’t end as sensationally as it begins. He concludes saying we need to understand the Bible for ourselves, but the tone of the whole leans too much on people’s laziness. That isn’t new. We’ve always been lazy. I doubt AI will usher in more lethargy than we already indulge with the Internet.

Music, Religion

‘Jesus, I Long for Thy Blessed Communion’

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Music today. I wanted to share the video above, because I’d found it – and found it surprisingly beautiful.

There’s a story involved with the hymn, “Jesus, Din Søte Forening á Smake,” (Jesus, Thy Sweet Communion to Savor), which is called “Jesus, I Long For Thy Blessed Communion” in the English translation.

The story does not concern the writing of the hymn. I know nothing about the author, P. J. Hygom, and a quick web search indicates nobody else does either (I presume he was a Dane). The hymn itself is not one I grew up with. When I finally discovered it as an adult, I thought it rather dull. I never considered it beautiful until I heard Sissel’s rendition above. Now I’ve got it as an earworm.

But even its surprising beauty isn’t the point. My point is its historical significance.

I’ve written before here about the founder of the Lutheran… sect, or whatever you’d call it, in which I was raised. The Haugeans. Hans Nielsen Hauge, a poor farmer’s son, was plowing his father’s field on April 5 1796, singing this hymn for his own edification. Then something happened to him. He wrote in his autobiography:

“Now my mind was so uplifted to God that I became senseless, nor can I explain what happened in my soul, because I was completely outside myself. And the first thing I understood when I regained my senses was a feeling of grief that I had not served above all things this dear, good God, and that I now believed that nothing in this world was of any value. And my soul felt something supernatural, divine and blessed; it was a glory which no tongue can express.” (My translation)

So overwhelmed was Hauge by this experience that he devoted his life to sharing the gospel with his neighbors. This would lead him to prominence in Norway, and also to prison and premature death.

But his movement was a seed planted in the right place at the right time. Not only was there a powerful Christian revival in Norway, but society itself was changed.

Hauge’s followers were often called “the Readers.” That wasn’t a compliment. The term expresses the surprise felt by the upper classes when they saw commoners going around with books. This troubled them. Books gave the lower classes uppity ideas.

To this day, Norwegians are among the most literate people on earth, with a surprising number of newspapers per capita.

A couple of the verses go:

Jesus, I long for Thy blessed communion,

Yearning possesses my heart and my mind.

Break down all barriers that hinder our union.

Draw me to Thee, O Redeemer most kind!

Show me now clearly my need that is crying.

Show the extent of my sin unto me.

That unto sin I may daily be dying,

And in the Spirit live only to Thee.

Mightily strengthen my spirit within me,

That I may learn what Thy Spirit can do;

O take Thou captive each passion and win me,

Lead Thou and guide me my whole journey through!

All that I am and possess I surrender,

If Thou alone in my spirit mayst dwell,

Everything yield Thee, O Savior most tender,

Thou, only Thou, canst my sadness dispel.

Religion, Uncategorized

Hodnefjell on Mosteroy

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Tonight’s post is probably of limited interest, but I’m between books again. I found this drone video of Hodnefjell farm on the island of Mosterøy, (not to be confused with Moster on Bomlø, where St. Olaf instituted Christian law in Norway) a place where some of my ancestors on my dad’s side lived. These were the most historically significant ancestors I’ve heard about. I’m sure I’ve written about this before.

According to Sigve Bø, my guide last year, the Hodnefjell family (if I remember correctly) had converted to Moravianism in the early 19th Century, a serious matter in state church Norway. But they heard about the lay evangelist Hans Nielsen Hauge and wrote to him, inviting him to visit them. He came and stayed with them on their farm. They were so impressed with his teaching that they converted back to Lutheranism and became “friends of Hauge.”

They had a neighbor named John Haugvaldstad who also became a Haugean. He disliked farming and left for Stavanger (leaving his incompatible wife, who’d never much liked him either. They lived separate lives but never divorced). There he became a successful businessman and the de facto leader of the Haugeans after Hauge’s imprisonment.

The Haugean circle in Stavanger had much to do with arranging the first organized party of emigrants to leave Norway for America. This group sailed in 1825 on the sloop “Restaurasjon.” The party was made up of Quakers and Haugeans, all looking for greater religious freedom in the US.