Jon Hessler, an author and Minnesotan, died this week. Terry Teachout says Hessler was one of his favorite American authors:
Try thinking of him as a Midwestern John P. Marquand and you’ll get a better idea of what he’s about. ‘Of all the people I know,’ Marquand observed, “only Americans, because of some sort of inferiority complex, keep attempting the impossible and trying to get away from their environment.” Jon Hassler has never made that mistake.
I think I’ve written about this before, but it’s something I’ve come to believe.
I don’t know if there’s an official, ecclesiastical name for the day between Good Friday and Easter Sunday. But I call it Bad Saturday.
It doesn’t have a name (or not a well-known one, anyway) because it’s a kind of a nothing. The bad thing happened yesterday. The good thing hasn’t happened yet. It’s the day of disappointment, of shock, of depression. The day when the scattered disciples hole up and try to figure out the safest way out of the province. The day when everything has fallen apart, and you don’t know what’s coming next.
The day when all you’ve got to go on is a promise. And that promise that doesn’t look very promising, in the wake of what happened yesterday.
In other words, it’s the day in which we live most of our lives. True, Easter has happened, but Easter isn’t finished yet. We seem to be in the third act of God’s great drama, and we can’t see the climax from here. So we wait, and we say our lines, and we follow our stage directions, but the Happy Ending is still waiting in the wings, behind a curtain.
We’re trying to get through Bad Saturday as well as we can.
Easter is our hope. It’s a thing that has already happened, and has not yet happened, for us as individuals.
It’s a question of perseverance. Today might be called the Day of Perseverance. Hang on. The Feast comes tomorrow.
Happy Easter, everyone. My four year old just told what we used to call a rip-snorter.
Why did the chicken cross the road to get the ball?
He didn’t want to be a snowflake.
Mmm, does it get any better than that?
I enjoyed Roy Jacobsen’s comments on a speech by Christine Kenneally at the Writers USA Conference in Portland.
One of the interesting things about language is that it’s not a single ability, but rather a suite of abilities. We’re all born with this innate suite, but the ability to speak seems to develop only if we are spoken to; it does not arise spontaneously on its own. Thus, if we learn to speak only because we are spoken to, how did language arise?
Fascinating subject, with profound philosophical and theological implications, I think. The power of speaking, and the significance of the word, are part of the very architecture of biblical thinking.
The Lord grieved in the garden, as depicted by Robert Walter Weir
Then Jesus went with his disciples to a place called Gethsemane, and he said to them, “Sit here while I go over there and pray.” He took Peter and the two sons of Zebedee along with him, and he began to be sorrowful and troubled. 38Then he said to them, “My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me.” Going a little farther, he fell with his face to the ground and prayed, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.”
As I re-read Andrew Klavan/Keith Peterson’s books starring newspaperman John Wells (see yesterday’s review), I couldn’t help (though heaven knows I tried) thinking back to my own short, undistinguished career as a small town radio news reporter.
When I consider that time, I find incomprehensible that I could have actually believed that I (that is, me, this guy writing what you’re reading now) might possibly, under any circumstances, be able to do the job of a news reporter. Going out and speaking to strangers. Asking them questions. Pressing them when they’re reluctant to answer. I actually had the idea that I could learn to do those things.
Well, I was young then. All my life I’d heard people saying, “I used to be pretty shy, but I learned how to just get up and talk to people, and I found out there was nothing to be afraid of.” I figured I’d be the same, with time.
But enough of that. Enough to note that I tried it, long, long since, in the early 1980s.
And for some reason, reading about reporter John Wells and his dangerous life as a reporter reminded me of old Carl (not his real name), the guy who taught me the ropes at the radio station.
I don’t know why I’m disguising his name. I’d say the chances that he’s still alive are about the same as the chance that a top-flight literary agent is reading this right now and getting ready to e-mail me, offering me representation.
Because like John Wells, Carl was a degenerative (Not degenerate. There’s a difference). He smoked constantly, drank heavily and was in terrible physical condition (John Wells in the books was much the same, though thinner). When Carl showed me the job routine, it proved to consist of reading the morning paper, driving downtown, talking to a guy at the police station, and then adjourning to a local bar for refreshments.
Carl was not a motivated guy.
And then I remembered something I’d forgotten about Carl. Carl had odd fingers.
His fingers weren’t straight. They were crooked. They kind of zigzagged as your gaze followed them from knuckles to fingertips. They looked very odd when he typed.
His fingers looked, in fact, as if somebody had put his hand in a desk drawer one day, and then slammed the drawer shut. Like in The Friends of Eddie Coyle.
And it occurred to me, I wonder if Carl got those fingers on the job.
Maybe once he’d been a hotshot, dynamic young reporter, out to break big stories and pull the curtain away from crime and corruption.
Maybe he made the wrong people mad. And maybe they taught him a lesson about going along and getting along, through introducing him to a desk drawer.
Maybe that’s what made him the sad case he was when I got to know him.
I have no way of knowing.
But it makes a story.
Christopher Hitchens had a great line on Hugh Hewitt’s show a few minutes ago. He said (I’m quoting from memory), regarding Barack Obama’s religion speech yesterday, “I’d often heard of a politician selling his grandmother. This was the first time I ever actually saw one do it.”
I’m re-reading some old books just now, simply because my energy’s too low to run to the used bookstore. Tonight I want to review The Trapdoor by Keith Peterson, and record a general appreciation of the entire John Wells series.
Keith Peterson, as I’ve mentioned before (but you probably forgot. Pay attention!) is a pseudonym for Andrew Klavan. I was a Keith Peterson fan before I ever was aware of Klavan. His John Wells books, written under the Peterson name, plus an excellent one-off called The Scarred Man (which I reviewed on the old site), were published in the late ’80s, and did pretty well as far as I can tell. However, Klavan chose, for some reason, to round out the John Wells series at four books. I wish it had gone further, but on the other hand the tetralogy is pretty complete in terms of its hero’s character arc. Here you see an early exercise in which Klavan allows us to see his hero grow over a series of books (as in the Weiss and Bishop novels). And that hero, in many ways, is a precursor to Steve Everett, the obsessive reporter hero of True Crime.
John Wells, the hero of The Trapdoor (and of its sequels, There Fell a Shadow, The Rain, and Rough Justice) is a crime reporter for the New York Star, a tabloid paper. He’s a reporter’s reporter. When he finds a real story he’ll work any hours and go to any lengths to get it. He has no life outside the job. His apartment, as a lady friend comments, looks like a place where nobody lives.
What he won’t write is fluff. This puts him in conflict with his managing editor, in the first three books. The managing editor was hired by the owners to give the paper what he calls “relatability.” This means sex and sleeze. John ignores the managing editor, not because of his high moral standards, but because fluff demeans his profession, and his profession is all he has. He’s able to get away with this (most of the time) because he’s the best crime reporter in the city.
The managing editor gets petty revenge one day by assigning Wells to cover a series of teenage suicides in a town upstate.
This assignment shocks even Wells’ most cynical colleagues. Because everyone knows the reason why he’s cut himself off from life. Five years ago, his own teenaged daughter hanged herself.
Wells accepts the assignment, though. He won’t be intimidated.
It’s not easy, but he’s a pro. He does the job. He interviews the grieving families and writes a sensitive series on the tragedies. Then he faxes the stories back to the paper.
And the hot-shot managing editor re-writes the stories (still under Wells’ name) to make them “relatable.”
Suddenly John Wells is the most hated man in the town.
And that’s not good, because Wells needs to go back there. He’s starting to suspect that at least some of the suicides were murders.
I loved the John Wells series because Peterson/Klavan focused it on a complex, deeply sympathetic main character, and surrounded him with an equally believable supporting cast.
The world-weary, cynical detective is a staple of hard-boiled crime fiction. Philip Marlowe and Sam Spade weren’t stereotypes in their own time, but they’ve become stereotypes. We take them for granted, and rarely ask ourselves what made them the loners they are.
John Wells’ alienation is the central problem of the series. He’s been hurt so badly in the past, first by the failure of his marriage, then by the suicide of his daughter, that he’s walled himself off from humanity. Most of his co-workers like him, but he keeps his distance. His protégé, a beautiful young reporter named Lansing, is crazy in love with him, but he treats her like a kid sister—not really because of the age difference, but because she’s alive, and he doesn’t dare get too close to life. In The Trapdoor, he does get involved with a woman, a suicide counselor (remarkably, one of the few instances I’ve ever seen in a detective novel where the hero connects with a woman specifically described as not beautiful), but they’re both so damaged that they know nothing can come of it.
As each book in the series progresses, however, Wells is forced to deal with one of his personal devils, to break down another of his psychological walls. The last book, Rough Justice, has the earmarks of an attempt to re-launch the series on a new level. But it also serves as a satisfactory climax. John Wells at the end of Rough Justice is a very different man from the John Wells we started out with in The Trapdoor.
This is early, pre-Christian Klavan, but many of the themes that inform his later work are already there. The books are out of print, but you can get them second hand. I recommend them highly.
Jared posted a couple myth busters a few days ago (link defunct). The word sincere, he explains, did not come from the marketing language of Roman potters, as you may have been told, and Jesus actually talked about heaven more than hell, though he talked about hell a good bit.
Along that lines, I have a good source on an illustration I’ve read a few times and appears to have grown into a fish story. Jonathan Edwards, one of America’s best theologians, had many godly or otherwise productive children, grandchildren, and so on. Comparing his family to that of another man who lived at the same time is meant to illustrate the fruit of a godly life. Here’s the account from an article by Leonard Ravenhill:
A thin crust, a very thin crust of morality, it seems to me, keeps America from complete collapse. In this perilous hour we need a whole generation of preachers like Edwards.
“O Lord of hosts, turn us again; cause Thy face to shine upon us, and we shall be saved.”
Contrast this great man of God with his contemporary. I quote from Al Sanders in Crisis in Morality!
Max Jukes, the atheist, lived a godless life. He married an ungodly girl, and from the union there were 310 who died as paupers, 150 were criminals, 7 were murderers, 100 were drunkards, and more than half of the women were prostitutes. His 540 descendants cost the State one and a quarter million dollars.
But, praise the Lord, it works both ways! There is a record of a great American man of God, Jonathan Edwards. He lived at the same time as Max Jukes, but he married a godly girl. An investigation was made of 1,394 known descendants of Jonathan Edwards of which 13 became college presidents, 65 college professors, 3 United States senators, 30 judges, 100 lawyers, 60 physicians, 75 army and navy officers, 100 preachers and missionaries, 60 authors of prominence, one a vice-president of the United States, 80 became public officials in other capacities, 295 college graduates, among whom were governors of states and ministers to foreign countries. His descendants did not cost the state a single penny. ‘The memory of the just is blessed’ (Prov. 10:7).
To us this is the conclusion of the whole matter.
This is a better account than the one I’ve seen more often, but the details are not as accurate as they should be. According to the March 8, 1902, issue of The School Journal, the numbers vary a bit.
Suffice it to say, “The almost universal traits of the ‘Jukes’ were idleness, ignorance, and vulgarity. These characteristics led to disease and disgrace, to pauperism and crime. They were a disgustingly diseased family as a whole. There were many imbeciles and many insane.”
There’s much more to say about the Jukes and Edwards families and what they may teach us about discipleship or public education.
In the version of the story I have, Jukes’ name is claimed as the origin of the word juke, meaning “to fake or deceive.” No, it wasn’t. It’s from a word meaning “wicked, disorderly” in a Southern English creole.
This is not so much a busted myth as a clarification. I hope I have edified you.
The significant science fiction author, Arthur C. Clarke, has died. In a 2001 Reader’s Digress–I mean, Digest–article, Clarke listed several predictions for future developments. Several he hoped would not occur, but these perhaps he did hope for.
In 2012, he suggested “Aerospace-planes [would] enter commercial service.” Prince Harry would be the first of Britain’s royalty to fly in space the following year, and in 2014, “Construction of Hilton Orbiter Hotel [would] begin by converting the giant shuttle tanks previously allowed to fall back to Earth.”
All of that would lead to this prediction for 2017: “On his hundred birthday, December 16, Sir Arthur C. Clarke is one of the first guests in the Hilton Orbiter.”
I write this review in deep sorrow. I’ve been a fan and booster of Robert K. Tanenbaum for some years now. But that’s all done, now that I’ve read Malice. Tanenbaum has lost my imprimatur. He’s become an author I can no longer support.
What hurts most is that I’m certain it’s my own fault.
If you’re an old timer here, you may recall my history with Tanenbaum. I discovered his Butch Karp/Marlene Ciampi books back in the ’80s, and enjoyed them for their vivid characters and Rabelaisian humor. But then I felt his books were getting a little raunchy for my taste, especially in terms of language, and I dropped him.
In the late ’90s I picked him up again, and it seemed to me he’d grown a great deal as an author and thinker. By this time Butch and Marlene (he’s a New York District Attorney; she’s a former lawyer, later a personal security specialist, now an independently wealthy hobby artist and dog breeder) had gotten married and were raising a family. Of particular interest was their daughter Lucie, who was both a language prodigy and a devout, practicing Catholic. Tanenbaum (like Butch Karp) is clearly Jewish himself, but he showed unusual sensitivity to Christianity in his portrayal of Lucie.
I was especially impressed with the novel True Justice, in which Karp dealt with the issues of abortion and infanticide. Although it understandably attempted to square the circle and present all sides, it depicted (through Lucie) an understanding of the pro-life position, without caricature, hard to find in contemporary literature. I was so pleased that I wrote a fan letter to Tanenbaum, telling him how much I valued his effort.
This, I’m confident, spoiled everything.
Tanenbaum, no doubt, checked out my web page, discovered what sort of a right-wing yahoo I am, and vowed on the spot to drive me, and everyone like me, away.
Not immediately. Not right off. But gradually. By stages.
First of all, he gave Lucie a boyfriend, an Arizona cowboy. And sent her happily to bed with him, without benefit of clergy. Without even any Catholic guilt.
Secondly, he introduced the character of John Jojola, a Taos Navajo reservation policeman and Native American shaman. He has led Lucie into a “deeper” spiritual understanding through his Ancient Wisdom.
And now, for the coup de grace, the first time we see Lucie in Malice, she’s taking a trip on peyote, under John Jojola’s supervision.
OK, Mr. Tanenbaum. I get the message.
The plot of this book centers on a sort of busman’s holiday for Butch Karp. On medical leave from the DA’s office (he got shot at the end of the last book), Butch is asked to help out the brother of an old teammate from his basketball playing days, a college baseball coach who’s been wrongly suspended by his college and the league.
But that’s tied to the action back in New York, where Butch’s colleagues and friends are discovering evidence of massive, world-wide criminal conspiracy. An Ancient Secret Society, a Shadow Government, an Unseen Hand behind world events.
A rip-off of The DaVinci Code, to be honest. Tanenbaum has apparently figured out that paranoia fiction is where the money is these days. Gone are the days when Butch Karp hunted down ordinary criminals and corrupt politicians. Now he’s pulling back the veil that covers the True, Occult History of the World.
You think our biggest danger today is Islamic terrorism? Ha! You’re a dupe!
The real danger is… wait for it… MANXMEN! That is, guys from the Isle of Man. (Because, I suppose, God forbid there should be any evil in the world that doesn’t spring from white males.) Islamic terrorism is just a sideshow that the Manxmen have orchestrated, to allow their puppets in the government to trample on our civil rights through the Patriot Act. (There are many references to “the loss of our civil rights” under the Patriot Act. Oddly, what rights we’ve lost is never explained.)
In other words, Tanenbaum has completely buckled to contemporary liberal dogma. Oh, he concedes, in a talky and poorly written epilogue, that the war on terror is a serious matter, but the plot as a whole gives no support to that view.
I’d probably be willing to forgive all that, because it’s still a Tanenbaum book and therefore a lot of fun.
But putting peyote into Our Lucie’s mouth?
That, sir, I cannot forgive.