Showing posts with label Alan Jacobs. Show all posts
Showing posts with label Alan Jacobs. Show all posts

Friday, May 9, 2025

Dirda returns

There are a couple of books I am eagerly anticipating, although publication dates are uncertain. One is Alan Jacobs' biography of Dorothy L. Sayers. His Narnian, about C.S. Lewis, is my favorite book on CSL. The other is Michael Dirda's "appreciation and guide to the popular fiction of late 19th and early 20th century Britain." Dirda's "semi-retirement" was my biggest regret about subscribing to the Washington Post. Today, he returned as a guest columnist. He has been reading a lot, avoiding politics, and working on that book.
In it, I reintroduce many influential, if now too seldom read, classics of adventure, mystery, horror and romance. Some of my favorites include the three ornately written mysteries in M.P. Shiel’s Prince Zaleski, Richard Marsh’s astonishingly transgressive horror novel, The Beetle, J.M. Barrie’s multiverse play, Dear Brutus, and a shelf of swashbucklers such as Rafael Sabatini’s Captain Blood, Emmuska Orczy’s The Scarlet Pimpernel and P.C. Wren’s Beau Geste, as well as E.F. Benson’s “spook stories” and Saki’s sardonic Beasts and Super Beasts. There are also long essays on Robert Louis Stevenson, H. Rider Haggard, H.G. Wells, Edith Nesbit, Rudyard Kipling, P.G. Wodehouse, John Buchan and Algernon Blackwood, among others.
I'm particularly interested in what Dirda says about the authors referenced in the last sentence above.

Michael Dirda, "Disillusioned by politics, I read these books to get out of my slump," The Washington Post, May 9, 2025

Saturday, March 1, 2025

A sense of sin

W.H. Auden observed that many mystery fans "have no interest in other “genre” stories—romances, Westerns, science fiction, fantasy." That largely describes me. Apart from mysteries, my only interest in fantasy has been Lewis and Tolkien. I do like some authors of historical fiction.

In a good essay about the appeal of murder mysteries, Alan Jacobs reflects on his enjoyment of such television series as Inspector Morse and its sequel Lewis. He writes "These shows are, it’s often said, old people’s television: Inspector Morse was a favorite of Queen Elizabeth, and I’d be surprised if Her Majesty didn’t keep up with the later developments," and he "wonder[s] whether the detective story as a genre is made for people with more than a few years behind them." Jacobs:
...W.H. Auden, in a famous essay about detective fiction, speculated that the fundamental logic of such fiction involves the portrayal of an apparent Eden that is broken by the intrusion of crime, and the specific crime of murder, so that by the intervention of clever and wise persons the social world can be healed and order restored—but not the original order since the dead cannot be brought back to life. “Murder is unique” among crimes, Auden says, “in that it abolishes the party it injures, so that society has to take the place of the victim and on his behalf demand restitution or grant forgiveness.” This is a kind of legal fiction, this substitution of the society itself for one who can no longer seek, or benefit from, justice: in a broken world, things can never be what they were. But partial restoration is better than none, and hope for it is a reasonable aspiration, one claimed by those who have known what the poet James Wright calls “The change of tone, the human hope gone gray.” The satisfactions of the murder mystery are real but somewhat grim, in ways that perhaps best suit the no-longer-young. They are anything but utopian.

In the murder mystery, society does not simply stand in for the victim, it undergoes its own development, for if the story begins in a seemingly orderly and peaceful world, the operative word in that description is “seemingly.” Its initial state is, Auden says, one of “false innocence,” and a murder does not bring evil into society but rather reveals the evil that is already there. The human tendency to take complacent pleasure in a fictional innocence is something that can best be seen in a small and mostly closed society, which is why so many classic detective novels are set in places like English country houses or long-distance railways or isolated villages....

In Auden’s essay on detective fiction he muses on the curious fact that many of its fans have no interest in other “genre” stories—romances, Westerns, science fiction, fantasy—and he speculates that the mystery offers something unique: “I suspect that the typical reader of detective stories is, like myself, a person who suffers from a sense of sin.” ....

And so we’re left with a world in which justice is hoped for but never fully achieved, in which sin and crime can be exposed and punished but never, never quite, paid for—at least not by us. Hard lessons, but ones we all learn if we live long enough. .... (more)

Monday, February 10, 2025

Rooting for justice

Alan Jacobs is writing a biography of Dorothy L. Sayers. Today he considers a distinction she makes between stories of crime and stories of detection:
Dorothy L. Sayers, once she had established herself as a writer of detection, was asked to edit an anthology of, roughly, her kind of fiction. In the end she edited several such volumes, but the first, largest, and best of them was published in 1928 as Great Short Stories of Detection, Mystery and Horror. (The following year it was published in the U.S. with the much less accurate title The Omnibus of Crime.)

In her highly illuminating introduction to the anthology, Sayers argues that in one form or another tales of detection and tales of horror are quite ancient. ....

Concerning the tale of detection proper, Sayers muses on a curious fact: Why, if there are such ancient examples of such tales, did the genre not really take root and grow expansively until the second half of the nineteenth century? Drawing on the work of what she rightly calls “a brilliant little study” by a scholar rejoicing in the name of E.M. Wrong, she makes a fascinating suggestion: that while stories about crime always have flourished and always will flourish, stories of detection depend on the reader’s confidence in the basic integrity of the forces of law and order. That is, detective stories depend on the reader’s essential sympathy with the Law rather than the criminal — the reader must want the criminal to be caught.

This does not mean that the reader is expected to have any real confidence in the competence of the police — unless, of course, the protagonist is himself or herself a police officer, in which case we typically see an honest and skillful investigator thwarted or at least impeded by corruption or incompetence in the higher ranks. (This is a problem often faced by Maigret and Morse, and sometimes Dalgleish.) When the detective-protagonist is not a police officer, most famously in the case of Sherlock Holmes, we expect that the police will be none too intelligent and, whether they realize it or not, in desperate need of Holmes’s help. But we never for a moment imagine that Lestrade or Athelney Jones is corrupt. ....

So if the detective story depended on the readers’ confidence in the integrity of the System, what happens when that confidence evaporates? Obviously a return to crime fiction: from the uprightness of Poirot and Lord Peter and even Philip Marlowe and Sam Spade, we move to the morally sloppy, thoroughly compromised, just barely more-slimed-than-sliming porotagonists of Elmore Leonard’s novels; or Danny Ocean and his crew. Perhaps that’s why the most popular detective stories are those of the Golden Age, which provide an opportunity for us to enter a more innocent time than ours, more innocent in multiple respects, one in which we’re not openly rooting for thieves and murderers. (more)
I enjoy recent authors like Elmore Leonard, but my favorite authors, Dorothy L. Sayers among them,  wrote in the Golden Age.

The book cover above is my copy of the book in which the essay was published.

Tuesday, August 27, 2024

Friendship and place

Alan Jacobs discovered The Wind in the Willows as an adult. Me, too. Today, on his blog, he republishes an essay that originally appeared in 2009. I've quoted from it before. Jacobs:
If we must claim that The Wind in the Willows is about something, I would say that it’s mostly about the inter-animating powers of friendship and place. Ratty loves the river, but he loves it more when he can show it to Mole. Ratty has known all along that “there is nothing — absolutely nothing — half so much worth doing as simply messing about in boats,” but he chants this well-worn fact over and over, dreamily, because in sharing the experience with the novice Mole he finds it coming fully alive to himself once more. Badger’s home is all the more delightful as a refuge from the cold because it is Badger’s home, not just some generic warm spot. Badger’s gruff hospitality allows all sorts of creatures to come and go as they will. And Toad Hall becomes more wonderful than ever when it has been saved from the stoats and weasels, and saved by Toad’s faithful friends. Friends give meaning to a place, and the traits of certain places encourage and strengthen the blessings of friendship.

These are great lessons for anyone to learn, or to remember, at any age. And no book shows us these relations so beautifully as The Wind in the Willows. ....

...[F]or Ratty and Mole on the river, or enjoying their sun-illumined picnics, I must have Ernest Shepard, best known as the illustrator of A.A. Milne’s Pooh stories. He catches the joy of the friends, their unadulterated blissful delight in the shape of their little world, as no one else does. ....

And now, for me, it’s back to a reading of the story that I wish I had known in my childhood. (And yet would I have loved it then?) The river holds more than enough excitement, after all, and so does The Wind in the Willows. When Mole asks Ratty about the Wild Wood, he receives just a few broken, reluctant, uninformative sentences. And when he asks about what might be found on the other side of the Wild Wood, he gets only this quite proper rebuke: “‘Beyond the Wild Wood comes the Wide World,’ said the Rat. ‘And that’s something that doesn’t matter, either to you or me. I’ve never been there, and I’m never going, nor you either, if you’ve got any sense at all. Don’t ever refer to it again, please.’" (more)

Saturday, June 29, 2024

The everyday acts of ordinary people

Re-posted because I agree even more strongly today than I did then. From Alan Jacobs on "A Long Defeat, A Final Victory":
.... The phrase “long defeat” comes from J.R.R. Tolkien, who in The Lord of the Rings puts it in the mouth of Galadriel, and in a letter uses it himself: “I am a Christian, and indeed a Roman Catholic, so that I do not expect ‘history’ to be anything but a ‘long defeat’ — though it contains (and in a legend may contain more clearly and movingly) some samples or glimpses of final victory.” ....

.... Perhaps the chief problem with the “culture wars” paradigm that governs so much Christian action and reflection, in the North American context anyway, is that it encourages us to think in terms of trophies rather than testimonies. It tempts us to think too much about whether we’re winning or losing, and too little about the only thing we ultimately control, which is the firmness of our own resolve. ....

It seems to me that the most important political acts I can perform do not involve siding with one of the existing parties, or even necessarily to vote at all, but to try to bear witness through word and action to this double vision of the earthly city: a long defeat followed by a longer joy.

We are too prone, I believe, to think that voting is the definitive political act. That would be true only if politics simply belongs to the government. There is a far vaster sphere of politics — the life of the polis — that belongs to everyday acts of ordinary people. In this maybe Gandalf is a pretty good guide: “Yet it is not our part to master all the tides of the world, but to do what is in us for the succour of those years wherein we are set, uprooting the evil in the fields that we know, so that those who live after may have clean earth to till. What weather they shall have is not ours to rule.”

Wednesday, April 3, 2024

Permission to translate

I enjoyed reading Alan Jacobs' "A Letter From Karl Barth." The letter was to Dorothy L. Sayers.
On 7 September 1939, a week after the Wehrmacht invaded Poland and thus began the Second World War, the great theologian Karl Barth wrote, in German, from his home in Switzerland to a woman in England. “You too must be shocked by the events of our day,” he wrote. “But I am happy that this time England did not want to let another ‘Munich’ happen, and I hope also for the poor German people that now the end of its worst time (which I have witnessed intimately) has at least begun.” Tragically, war had returned to Europe — but the hapless policy of of appeasement was over, and now the end of Hitler, and of Nazism, could, however dimly, be foreseen.

But to acknowledge the war was not the purpose of Barth’s letter. Rather, he wanted to ask this woman for permission to translate two of her theological writings, and also to seek answers to a few questions about the texts. ....

The author to whom Barth wrote was Dorothy L. Sayers. Twenty years later he remarked that, in 1939, she had been “familiar to me as the author of a whole series of detective novels — at once thrilling, cultured, and thoughtful. The fascinating thing about these books for me was the visible connection in them between a humanism of the best Oxford tradition and a pronounced mastery in the technique which is essential to literary engagement in this genre.” But at that time he had no idea that she was a Christian, and when a Scottish friend suggested that he read some of her theological essays, he was surprised to learn of their existence — and even more surprised to find them stating most clearly and forcefully certain points about the beauty, power, and sheer drama of Christian doctrine that were dear to his own heart. (However, he did discern, and even in that introductory letter told her that he discerned, a strain of “semi-Pelagianism” in her theology, a comment that she found amusing and inaccurate.) ....

The works he sought to translate had originally appeared in 1938 in the Times of London: “The Greatest Drama Ever Staged” and “The Triumph of Easter,” later published together in a short book. Barth, having had his questions answered by Sayers, duly produced his translation.... (more)
I think Jacobs might intend to write a biography of Sayers (see his final paragraph). If he did, I'd read it.

Friday, November 17, 2023

"What matters is not where you start but where you end up"

Ayaan Hirsi Ali's account of her recent conversion to Christianity has been criticized by many non-believers but also by some Christians. Alan Jacobs has a different take:
Freddie (like many people, it seems) is critical of the reasons Ayaan Hirsi Ali has cited for her conversion to Christianity. I’m not. My view is that everyone has to start somewhere — she’s very forthright about being a newcomer to all this — and what matters is not where you start but where you end up. One person may seek a bulwark against relativism; another may seek architectural or linguistic or musical beauty; another may crave community. Christian life is a house with many entrances. I became a Christian because I fell head-over-heels for a Christian girl who wouldn’t date me otherwise, so how could I judge anyone else’s reasons for converting? As Rebecca West said, “There’s no such thing as an unmixed motive”; and God, as I understand things, is not the judge but the transformer of motives. It’s a how-it-started, how-it’s-going thing, but often in a good way. Or so my experience suggests.

Wednesday, October 11, 2023

It's not you, it's me

I really like Alan Jacobs and today I've found another reason. Because this describes me, too:
Pretty much all my life I have been fighting against my instinctive introversion, and now that I have turned 65, I’ve decided to stop fighting. I hope people will see this as the legitimate prerogative of a senior citizen.

When someone – anyone, except those I know very well indeed – asks me to have coffee or a beer, I am filled with a feeling not far from dread. But I have always thought that I shouldn’t give in to the anxiety; instead, I have tried to push back. It’s just grabbing a cup of coffee and having a little chat, for heaven’s sake! I tell myself. You’re not being taken in by the Stasi for interrogation. So I make myself say yes, and I make myself go…and while I can manage to be friendly and engaged during the meeting — indeed, more than friendly, way too talkative, out of sheer nervousness — when we’re done I want to go home and sleep for a day or two. ....

...I will with great delight have coffee or beer or dinner with my dearest friends, of whom I am blessed (despite my weird disability) to have a few.

But the main thing is this: I have done what people do, my life makes a reasonable showing. I have a house full of books and music and movies, and I shall go back to them now. If you write to invite me out for coffee or a beer, I will probably send you a link to this post. So please remember: It’s not you, it’s me.

Wednesday, September 27, 2023

Banned?

Alan Jacobs on book banning in America:
danah boyd: “Over the last two years, I’ve been intentionally purchasing and reading books that are banned.” The problem here is that none, literally not one, of the books on the list boyd links to have been banned. Neither have they been “censored,” which is what the article linked to says. That’s why boyd can buy them: because they’ve been neither banned nor censored.

What has happened is this: Some parents want school libraries to remove from their shelves books that they (the parents) think are inappropriate for their children to read. You may think that such behavior is mean-spirited or otherwise misconceived — very often it is! — but has nothing to do with either banning or censorship.

But, of course, the American Library Association has been quite effective in redefining the words “banning” and “censorship” to include actions that are far less drastic — less drastic and not especially common: as Micah Mattix has documented here and here, there simply is no widespread movement to keep books off school library shelves. .... (more)

Alan Jacobs, "department of corrections," The Homebound Symphony, Sept. 27, 2023. 

Monday, September 25, 2023

Altar call

From Alan Jacobs today, an excerpt from one of his books that he has titled "my testimony":
.... The sermon eluded my attention, but I stood up with everyone else as the choir sang “Softly and Tenderly” — or perhaps it was “Just As I Am.” I was thirteen years old.

At that moment the Holy Spirit, with overwhelming force, called me to walk down the aisle and make my profession of faith. My will was clearly being commanded by something not me — something I knew could only be God. When, years later, I read John Wesley’s account of how in a meeting his heart was “strangely warmed,” I thought I knew just what he meant: I seemed for those moments to be heated from within. I had never experienced anything remotely like it before; nor, I must say, have I since. It was all I could do not to run down the aisle; but I did not run down the aisle. In fact, I remained fixed in my place. I stood as the choir and congregation sang, gripping the pew in front of me fiercely — I can see even now, in my mind’s eye, my knuckles going white with the effort of restraining myself from flying toward the pastor.

I was ashamed. I knew that I had paid no attention during the service, that I had snickered with my friends, and I feared their mocking judgment....

The following Sunday, as I walked once more with my parents into the church, a large banner outside proclaimed that the revival would begin that evening. Our pastor’s sermon topic, in his last message before the revival, was an interesting one: he said that sometimes God gives you only one chance to repent; we cannot presume upon his grace, we cannot count on His offering endlessly repeated opportunities to turn aside from our evil ways and dark paths. He told a story about a young man who rejected an opportunity to repent and was almost immediately thereafter struck by a car and killed — not as punishment, mind you: it was just that the fellow’s time was up, and he had wasted all of his chances. ....

At home, over lunch, I told my parents that I thought I would like to go to the revival that evening. They looked blankly at me. My father shrugged; my mother said, “Well, good for you.” I walked the eight blocks to the church, taking extreme care when crossing streets; I arrived early and took a seat on the right side, in the second row. I heard as little of this sermon as I had of the one preceding my unexpected Call, though for very different reasons. When the preacher began to intone the familiar words of invitation from what I now think of as the Southern Baptist revival liturgy — “with every head bowed and every eye closed” — and asked for a show of hands from those interested in repenting, my arm shot upward. At the first opportunity I bolted for the front. A few Sunday evenings later I was baptized.

And that was all. I had my insurance; if I wandered into the street and got hit by a car, I would be OK. Before long we stopped going to church. I gave God no thought for another six years. (more)

Saturday, September 9, 2023

Leaving Twitter

Alan Jacobs has deactivated his X (formerly Twitter) account for reasons I find persuasive. I just did too. Nick Catoggio writing at The Dispatch explains at greater length:
“Musk is just a guy who says things,” writes Jonathan Last. “Sometimes for attention. Sometimes because he’s mad. Sometimes because he’s high. None of it means anything. Don’t take him literally or seriously.” I think that’s almost right.

Not taking him seriously is the part that’s wrong. The erratic way in which Musk rules his empire, replete with his suspicious solicitousness toward some of the worst people on earth, turns out to have real consequences for our empire. To some extent, we’re all prisoners of his caprice.

There’s now reason to believe innocent people have died needlessly because of it. .... (more)

Monday, June 19, 2023

Wheat and tares

Alan Jacobs is reading Augustine's The City of God, blogging as he reads. He has reached the end of Book XVIII, from which:
...[W]e have brought our discussion to this point, and we have shown sufficiently, as it seemed to me, what is the development in this mortal condition of the two cities, the earthly and the Heavenly, which are mingled together from the beginning to the end of their history. One of them, the earthly city, has created for herself such false gods as she wanted, from any source she chose — even creating them out of men — in order to worship them with sacrifices. The other city, the Heavenly City on pilgrimage in this world, does not create false gods. She herself is the creation of the true God, and she herself is to be his true sacrifice. Nevertheless, both cities alike enjoy the good things, or are afflicted with the adversities of this temporal state, but with a different faith, a different expectation, a different love, until they are separated by the final judgement, and each receives her own end, of which there is no end. ....
.... There must be a great divorce between the two cities, then, because they are driven by “a different faith, a different expectation, a different love.” Thus they must be “separated by the final judgement, and each receives her own end, of which there is no end.” Each receives, that is, the end which it has chosen.

But that final judgment of the two cities, that great divorce, is yet to come, and in the meantime — for the time being — “both cities alike enjoy the good things, or are afflicted with the adversities of this temporal state.”.... We are eschatologically two opposing cities, but topologically linked and paired. If we must be separated one day, that doesn’t mean that we don’t have common cause to make today. Temporary alliances are not as meaningful as eternal fellowship, but they are not meaningless either. We live in the midst of this paradox and cannot except through illusion escape it. (more)
Alan Jacobs, "Cities 8: parallels," Homebound Symphony, June 19, 2023.

Wednesday, June 14, 2023

The times we are in

Alan Jacobs responding to criticism by someone who thinks he doesn't know "what time it is":
.... But I think I do know. It’s time to do justly, and love mercy, and walk humbly with our God. It’s time to seek the good of the city in which we live as pilgrims. It’s time to preach the Gospel in season and out of season. All these metaphors of disaster are just distractions from our undramatic daily calling. “The rest is not our business.”
Alan Jacobs, "absolutizing (slight return)," The Homebound Symphony, June 14, 2023.

Monday, June 12, 2023

"There is only the trying"

Responding to critics who find conservatism futile, Alan Jacobs:
.... And can we really “no longer conserve”? To conserve is surely to inherit or discover something of value and then attempt (a) keep it in good condition when you can, (b) repair it when it needs repair, and (c) pass it along to the next generation. I’ve been doing that my entire adult life, in a thousand ways. I’ve tried to teach my son the manners, morals, and convictions that I learned from the family I married into. I hope he’ll teach them to his children. I have taught and written in defense and celebration of the great books that previous generations preserved for me; of certain strenuous but also illuminating and life-giving ways of reading; of the rich inheritance of liturgy and hymnody that the churches in my life have introduced me to; of the world-centering and world-transforming story of Jesus Christ. I hope that those I have taught will receive all this as their inheritance and in their turn preserve and transmit it. Many, many others I know have done the same work. Is this not conserving? ....

Are our circumstances difficult? In some ways, sure. I’m sympathetic with T.S. Eliot’s view:
There is only the fight to recover what has been lost
And found and lost again and again: and now, under conditions
That seem unpropitious. But perhaps neither gain nor loss.
For us, there is only the trying. The rest is not our business.
But at many points in the history of the traditions I have gratefully received, the conditions seemed (indeed were) even less propitious. And yet the faithfulness of those who loved those traditions was not exercised in vain.
Alan Jacobs, "absolutizing and abstraction, conservation," The Homebound Symphony, June 12, 2023

Wednesday, May 17, 2023

The enemy within

Alan Jacobs, who reads a lot and seems to remember it all, quotes from an 1897 speech by William James. I was unfamiliar with the speech but not its subject, Robert Gould Shaw. A portion Jacobs quotes may seem especially applicable today:
The deadliest enemies of nations are not their foreign foes; they always dwell within their borders. And from these internal enemies civilization is always in need of being saved. The nation blest above all nations is she in whom the civic genius of the people does the saving day by day, by acts without external picturesqueness; by speaking, writing, voting reasonably; by smiting corruption swiftly; by good temper between parties; by the people knowing true men when they see them, and preferring them as leaders to rabid partisans or empty quacks. ....
Alan Jacobs, "From William James’s speech at the dedication of a memorial in Boston to a soldier named Robert Gould Shaw (1887)," May 16, 2023.

Thursday, May 4, 2023

A manual of spiritual disipline

Alan Jacobs referred today to this interesting post by a Church of England vicar:
The Book of Common Prayer is enjoying a revival in the Church of England, despite the best efforts of some modernists to mothball it. Over the past two years, more and more churchgoers have asked me about a return to Thomas Cranmer’s exquisite language, essentially unaltered since 1662, for church services and private devotions. Other vicars tell me they have had a similar increase in interest. ....

What’s interesting is that the C of E’s Book of Common Prayer revival is overwhelmingly led by millennials. What the 1960s ecclesiastical revolutionaries wrote off, a younger generation is embracing. Brandon LeTourneau, 27, a convert from Judaism and soon to be ordained ministry intern, is hardly a young fogey. He wears Dr Martens and is covered in tattoos. He jokes that from what he can see no one under 40 is joining a church that doesn’t focus on tradition and rigour. ‘Why should I bother with a church that doesn’t challenge me spiritually or a liturgy that doesn’t demand more of me?’ Though he started his Christian life being baptised in a Californian megachurch swimming pool, he found himself longing for something more exacting. ....

It would be a mistake to misinterpret renewed interest in the Prayer Book as a purely aesthetic enterprise, a sort of religious Classic FM. What is clear is that the appeal is not just about Shakespearean language, beautiful though it evidently is. The Prayer Book is theology at its best. It is a manual of spiritual discipline that is as far removed from modern, cringe-inducing ‘wellness’ gobbledygook as can be. Its uncompromising opening, ‘We have followed too much the devices and desires of our own hearts’, is a brick through the window to many facets of modern living including narcissism, egotism and the crocodile tears of identity politics. ....
I have a few editions of The Book of Common Prayer. One of the most interesting, the one I've gone to most often recently, is The 1662 Book of Common Prayer: International Edition published by InterVarsity Press ($24.49 at Amazon).

Daniel French, "Why millennial men are turning to the Book of Common Prayer," The Spectator, May 2, 2023.

Monday, May 1, 2023

When the King Returns

Alan Jacobs, having just finished teaching a book that caused him to reflect on the meaning of "the Reurn of the King," considers eschatology:
Among the most neglected biblical images — neglected in comparison to its importance — is that of the Return of the King. When your King has gone on progress, or for some other reason has left the kingdom or left the capital city, then you patiently but attentively await his return. You look for his appearance on the horizon and while you are waiting, you prepare the way of the Lord. You make a highway for him in the wilderness; you make the crooked places straight and the rough places plain; and then when you see him in the distance, you come out to meet him and escort him home. That’s how it’s done.

A failure to understand this essential practice is the primary cause of the wholly mistaken idea of the Rapture. Paul tells the Thessalonian church: “Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.” The assumption of Rapture theology is that when believers go up to meet the Lord in the air, he immediately does a 180 and heads back to heaven, taking them with him. But that’s not what the text says, because it wouldn’t make any sense. Why would he come halfway between heaven and earth only in order to turn around? He could just summon them to heaven if that’s where they’re meant to be going. But the faithful, patient believers are not meeting the Lord in the air so that they can then go to heaven with Him. They’re meeting the Lord in the air so they can escort him into his Kingdom, what will become the New Earth, with its capital the New Jerusalem, where he shall reign for ever and ever.

It’s in response to this story that N.T. Wright wrote a delightful little essay, “Jesus Is Coming – Plant a Tree!” You plant a tree because every tree that you plant is a token of faith in the New Creation, and a means of preparing for the New Earth. Christians don’t often think that way because they assume that the idea of the New Creation means that everything that currently exists will simply be destroyed and then God will start all over from scratch. But that can’t be the case, because the first fruit of the New Creation is the resurrected Lord Himself, and His resurrected body bears upon it the marks of his crucifixion. Therefore his resurrection body is a glorified body, yes, but continuous with the body that was born into this world, and that left this world by means of crucifixion. Indeed, a different body might be glorious, but not glorified.

When you look at matters in that light, then, if you are a Christian, you have a very specific reason to practice repair. Every act of repair is a means of preparing the way of the Lord. Every act of repair is a preparation for and a contribution to the New Creation. Every act of repair is a step towards the renewal of this broken world. And that’s what God intends to do — make all things new, not simply erase them, not simply delete them and start over ab initio. Make them new. ....
Alan Jacobs, "the Return of the King," The Homebound Symphony, April 29, 2023.

Friday, March 10, 2023

Keepers of the Flame

Alan Jacobs today, having read reviews of a friend's biography of Dietrich Bonhoeffer:
...[I]t’s clear that there is a strong network of Bonhoeffer scholars, centered in Germany but not confined there, for whom Bonhoeffer’s dear friend and biographer Eberhard Bethge is the one authoritative Keeper of the Bonhoeffer Flame, whose judgments must be acknowledged correct and thus made the grounding of all future scholarship on Bonhoeffer. Marsh knew and greatly admires Bethge but does not take quite that view. (How American of him!) And even mild dissent from the Authorized View – Strange Glory is certainly no “revisionist” biography of Bonhoeffer, though it has many new insights – must be policed by...the protectors of turf. Thus: turf protection as brand management; and book reviews as an instrument of brand management.

All this interests me because precisely the same kind of behavior can be seen in the world of C.S. Lewis scholarship. Here Walter Hooper plays the role that Bethge plays for Bonhoeffer: the officially designated custodian of the Cult. The majority of Lewis scholars, I think, see themselves as continuing and extending the work of Hooper, and are typically not happy with work that dissents from Hooper’s understanding of Lewis. (Everyone who reads deeply in Lewis is indebted to Hooper for his energetic editorial labors, but his interpretations of Lewis are another matter.) Thus A.N. Wilson’s biography of Lewis – which is to some degree a revisionist one – was generally excoriated by the Lewisites, though it is in fact a mixed bag, deeply insightful in some ways and grossly mistaken in others. My own biography of Lewis has been largely ignored by the disciples of Hooper, I think because I am neither fish nor fowl: by no means a revisionist or skeptic, but also not following in Hooper’s interpretative footsteps. I am outside the Cult, but the way in which I am outside the Cult is not legible to them.

The interesting question for me is this: Is there a specific kind of thinker who generates a cult, a cult that then creates and manages a brand? There are certainly thinkers who intend to build a cult around themselves – Ayn Rand comes first to mind – but that’s not something that Bonhoeffer or Lewis would ever have done. Yet readers’ devotion to them is so intense that cults happen, as it were. ....
Alan Jacobs, "of bad book reviewers and writerly cults," The Homebound Symphony, March 10, 2023.

Wednesday, February 15, 2023

A fool's hope

I thought Alan Jacobs' discussion of Denethor’s suicide in The Lord of the Rings interesting and found his conclusions agreeable. Toward the end he writes about the Christian conviction "not just that Good is Good, but that Good will in the end prevail," but in our time?
For the Christian, the Resurrection of Jesus Christ is the prefiguration and guarantor of one’s own personal resurrection and also, and more important, the renewal of the world, the eventual coming of the New Creation. Despair in this account is the loss of hope for one’s own future and for that of the world. ....


Is this understanding present in The Lord of the Rings? A question to be asked. In the great chapter called “The Last Debate,” the one in which our heroes decide to take the battle to Sauron even though his armies dwarf theirs, Aragorn says that their decision “is the last move in a great jeopardy, and for one side or the other it will bring the end of the game.” This holds out more hope for the triumph of the Good than Norse mythology does, but not much more. Gandalf had said something similar a couple of pages earlier:
“We must walk open-eyed into that trap, with courage, but small hope for ourselves. For, my lords, it may well prove that we ourselves shall perish utterly in a black battle far from the living lands; so that even if Barad-dûr be thrown down, we shall not live to see a new age. But this, I deem, is our duty. And better so than to perish nonetheless — as we surely shall, if we sit here — and know as we die that no new age shall be.”
That’s as much as to say: We have a tiny chance (“only a fool’s hope,” he says elsewhere) of prevailing, but if we do not fight, then Sauron will most certainly win — he will eventually get the Ring, and “his victory will be swift and complete: so complete that none can foresee the end of it while this world lasts.” Whether there might be something more to come after this world ends Gandalf does not say, though surely he knows something more than Aragorn and the others do.

It seems to me, though, that we’re not really invited to speculate about such things here: the whole context of the story is the life of Middle-Earth, not any other world that lies beyond it. The calculations to be made are purely this-worldly, and therefore one makes one’s decisions about which side to take not from prudential calculation but from a clear-eyed perception of the difference between good and evil [emphasis added]. When Eomer asks “How shall a man judge what to do in such times?” Aragorn briskly replies: “As he ever has judged. Good and ill have not changed since yesteryear; nor are they one thing among Elves and Dwarves and another among Men. It is a man’s part to discern them, as much in the Golden wood as in his own house.” (more)
Alan Jacobs, "self-sacrifice and despair," The Homebound Symphony, Feb. 15, 2023.

Monday, January 30, 2023

A really dumb scene

I do enjoy Peter Jackson's Lord of the Rings films (not so much his Hobbit trilogy). But there were several things Jackson got wrong. Alan Jacobs describes one of them.

...[I]n the movie of RotK, when Gandalf finally does confront [the Lord of the Nazgul], Peter Jackson makes one of his very worst mistakes by having the Boss Wraith instantly destroy Gandalf’s staff, thus demonstrating absolute dominance over the wizard. It’s impossible to imagine that Gandalf, who has returned from death to fulfill his role as the Enemy of Sauron, could be utterly helpless before one of Sauron’s servants. Jackson then compounds the error by having the Wraith distracted from Gandalf by events on the battlefield: he immediately flies away rather than pausing for the four seconds it would clearly take him to destroy the staffless wizard whom he knows to be the leader of the rebels against the Dark Lord. It’s such a dumb scene.
Alan Jacobs, The Homebound Symphony, Jan. 30. 2023.