Monday, December 13, 2010

I Always Knew Jacoby was a Welsh Name

A Rare Benedictine: The Advent of Brother CadfaelA Rare Benedictine: The Advent of Brother Cadfael by Ellis Peters

My rating: 3 of 5 stars


The origins of Cadfael should take a bit more telling. Very short, very quick reads: you barely begin and you're on the next story, so they're neither memorable nor all that interesting. But, they are short, which at times is good. I spent a total of one half hour on all three stories, so if you're looking for a half hour read and don't feel like descending to the waiting room magazines explaining why the world is ending tomorrow because of the fundamentalist nutjobs like me, this is your book.



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From the Father of Bertram

Psmith in the City (Psmith, #2)Psmith in the City by P.G. Wodehouse

My rating: 4 of 5 stars


More Wodehousian fun. My current favorite character, the debonair, erudite, garrulous socialist Psmith (the P is silent) ends up "working" in a bank. Absolutely delightful.



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Thursday, December 9, 2010

For Guthrum was a Dread King,

Like death out of the North.

The White Horse King: The Life of Alfred the GreatThe White Horse King: The Life of Alfred the Great by Benjamin R. Merkle

My rating: 4 of 5 stars


This was great. I had to return to it after I created some distance twixt it and Wodehouse (lest I judge with weighted scales), and I loved it. A solid, sober (but not at all boring) account of The Great Alfred. Very informative, very thoroughly researched (we can catch a glimpse of this from the smatterings of Anglo-Saxon that he sows), and it moves like a freight train. A very worthwhile book, and an essential book for any student of English history.



Though, I must confess, my favorite section was the great display of Viking wisdom as they sacked "Rome".



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Tuesday, November 30, 2010

Not Anti-Blake, but Sounds Like it

The Great DivorceThe Great Divorce by C.S. Lewis

My rating: 4 of 5 stars


Having re-read this, I cannot wait for the movie (N.D. Wilson is writing the screenplay or something like that). And George MacDonald!!! Yes! Referred to simply as "the teacher" in many places, the noble Scotsman permeates the second half of the book.

Tragic, lovely, heartbreaking and glorious, this book is a theological treatise on the afterlife in the way that Chesterton's Orthodoxy is a description of the Roman Catholic Church, which is to say, not even remotely. It is rather more like a semi-whimsical view of sin and its long-term effects: a tour of heaven made by the citizens of hell/purgatory (which Lewis brilliantly places in a tiny crack in the ground of heaven).

My favorite theme in this book is that of the ethereal verse solid, though it drove me to distraction the first time I heard it, as I'd spent a solid six months working out the exact same theory. In a nutshell: we tend to view God and all things Spiritual as ghostlike, and therefore unnoticeable to us. It would be more accurate to reverse that, to view God as the mountain that we break upon as a mist.

Magnificent book. A must read.



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Not to be Confused With Wormtongue...

The Screwtape Letters (Paperback)The Screwtape Letters by C.S. Lewis

My rating: 4 of 5 stars


How does one review this book? It is simply one that a person must read. And please don't be stupid about it ("he believes that there's a demon assigned to everyone! Heresy!!!"). If you're reading this book like that, please don't read Pilgrim's Progress. Or any poetry. Actually, just stick with the World Book Encyclopedia and Webster's Unabridged Dictionary of Every Language Known to Civilized Man and the French.

It is a magnificent book, and loaded with commonplaces and Spiritual insights.



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His Prose be Not of Ruth

The Discovery of Genesis: How the Truths of Genesis Were Found Hidden in the Chinese LanguageThe Discovery of Genesis: How the Truths of Genesis Were Found Hidden in the Chinese Language by C.H. Kang

My rating: 3 of 5 stars


Reading this, I felt like I was watching a "doctor" named Bubba offering to start an epidural with his chainsaw. There was absolutely fascinating material that was good enough to make the rest of the book worth it, but then there was other material. The author--and this was simply tragic--offered opinions that were his very own. I honestly don't know if he could have destroyed his ethos more if he claimed to be the reincarnation of Jerry Garcia. Adam and Eve apparently were covered in an imitation of God's Glory Cloud, complete with glowing flames, and this disappeared when, as a terrible surprise to God, Eve disobeyed. Adam nobly followed along out of his undying love for his bride--not because he was too lazy to do anything while he was there with her (a fact that went right over our illustrious author's head), nor because Eve was the world's first guinea pig--no, it was a noble action. To make matters even worse, he helpfully fills out Scripture wherever he feels that God forgot to make a necessary entry.

However, the sheer quality of the material did almost make up for that. I got to the point where I skimmed the prose to minimize rage (if someone's going to say something really stupid in a book, they ought to have the decency to make the book large enough to be worth beating your head against) until I hit parts that involved Chinese characters.

The thesis of this book is that whoever compiled the pictographic language of (primarily Mandarin) Chinese had knowledge of the Genesis account, and embedded it into the language. The evidence for this is primarily found in which radicals, which are the building blocks of the Mandarin language that have a distinct meaning of their own, in which radicals are combined to make another word. For example: the word "covet" is comprised of the radical that signifies a woman combined with two of the radicals that mean tree. So, when someone writes covet in Mandarin, they put a woman and two trees together. And there are many, many astonishing examples of this, though not nearly so many as our author thinks there are. He's got a hammer, and everything begins to bear an uncanny resemblance to the head of a nail.



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Sunday, November 28, 2010

Charles in Barge (Or a Bright Pink Viking Ship)

Charlie and the Chocolate FactoryCharlie and the Chocolate Factory by Roald Dahl

My rating: 4 of 5 stars


I quite enjoyed it: a nice, clear list of "villains," though why Charlie is the hero is almost a bit ambiguous; the difference is his politeness, his obedience, and it one case, his honesty. Good for a family read when kids are young.



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Saturday, November 27, 2010

Here be Dragons

Deep Exegesis: The Mystery of Reading ScriptureDeep Exegesis: The Mystery of Reading Scripture by Peter J. Leithart

My rating: 5 of 5 stars



With his usual erudition and clarity, Leithart first illuminates problems we were unaware of then solves them, all with so slight an effort and so almost offhanded a manner that it is impossible not to be swept at least a little bit down the current of his thought. And why would one try to resist?



This book is magnificent. It largely focuses on the ninth chapter of John, the healing of the blind man (the one who is sent to Siloam with clay on his eyes). Leithart then begins to unfold it, layer by layer, meaning by meaning, interpretation by interpretation, providing a solid year's worth of sermons to any desperate preacher. Most of the time, he does not so much enter the room as demonstrate that there is a justifiable door to be opened. Van Till stated that Scripture is absolutely authoritative with regard to everything it addresses, and that it addresses absolutely everything. Leithart's interpretations are the beginning of a demonstration of that. We are pulled from Genesis through to Revelation, and all of it the great Totus Christus: what it means in the abstract and how it affects us, the body. I cannot recommend this book highly enough.



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Wednesday, November 24, 2010

Our Wills and Fates Do So Contrary Run...

Had I simply refrained from seeking counsel, I could have started a cult by now. At least I know better than to make the same mistake twice: next time, I publish first, and apply a liberal dose of Alexander Pope to the critics ("damn with faint praise, assent with civil leer, and, without sneering, teach the rest to sneer. Willing to wound and yet afraid to strike, just hint a fault, and hesitate dislike").

Below is the sarcophagus in which I have laid the remains of him who once laid low the nations, the great argument I was working on.




Our verse for dissection today, familiar and favorite of every teenager on the planet, is the fourth verse of the last chapter of the glorious book of Ephesians, which in the KJV reads "And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord." In the Greek, "Καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν ἀλλὰ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσίᾳ κυρίου." Pay especial attention to the fourth word from the end: παιδεια, hereafter simply "paideia" to save me clicking that little flag too many times. It simply means tutelage, with an implication of discipline.

Here is my thesis in a sentence: the wrath spoken of in the first half of the verse should be understood as the wrath of God.

My reasons for this are fairly simple. To begin with, there is the problem with how we typically interpret this verse, the "don't make your kids mad" approach. Even Mennonites, who diligently discipline and spank their children beginning in the first trimester, often exasperate their children. Every godly parent has to deal with furious two year-olds who find their otherwise intelligent parents inexplicably immune to flawless logic ("I want it." "You can't have it." "But I want it..."), and what parent, raising their child to love and serve God would honestly say that they have never made their child mad?

How then can we contrast making your child mad with raising them in the paideia of God? The latter does not exclude the former, it necessarily includes it. If the contrasting of the first and second half of the verse ("do not make your child angry, but rather...") does not work, then our interpretation of either the first half or second half must be in error. Otherwise, we accuse Paul of saying something along the lines of "do not go outside in the rain, but rather go outside when it's wet." The two are by no means mutually exclusive.

The only ambiguity in the verse appears in the first half, and is not at first glance obvious: "do not provoke your children to wrath..." The ambiguity lies in the fact that the indirect object, wrath, is not specifically possessed. Our assumption of it being the children's wrath is entirely due to their mutual proximity in the verse, as well as a lack of other potential owners.

However, there is a simple solution: could not the wrath belong to God as an understood possessor? He is, after all, the owner of the paideia in the second half of the sentence, and we do this type of thing (same subject for multiple objects) on a regular basis. Also, in context, it agrees with the rest of Scripture: simply read Proverbs for a Biblical view of a parent's responsibility regarding their children. The foolish child brings shame to his parents.

The other options I have found to be either weak or to do more violence to the text than this one does. You either have to import something into the sentence that simply is not there, or imply a great deal that is not implied on the first reading. This interpretation simply applies the explicit ownership (paideia of God) in the second half of the sentence to the first half of the sentence, and only does that because without that, the sentence does not make sense.




That was the interpretation I was working on. It was, however, quite neatly dismantled by Mike Lawyer's offhand comment: "parallel passage." Oopsie. So, I am a somewhat sadder, but greatly(?) wiser Jesse: I've now read Colossians.

Blessings all: I'll post new heresies as I invent them.

Jesse B

Wednesday, November 10, 2010

The Downside of Up



Is that when you're really high up, most other things are down. Even things that would normally be up. And, having just finished (for the seventh time, third for the series) Dorothy Dunnett's Checkmate, I am roughly astral. It has taken its place on my shelf next to Tolkien. Save Tolkien, I have never read a more devastating, lovely ending, and I have never seen so much tension built so skillfully, and relieved with such a shattering release. If the next month of books get poor reviews, take them with a grain of salt: I'm still descending.

Monday, November 8, 2010

Eternal Optimism of the Open Mind

Anybody who thinks that you can give the FDA complete control over what you can put in your mouth, and not set up a bidding war in the food industry as a consequence, is a person who probably has a very sunny disposition, and who is routinely surprised at what people do to him. Every morning is a new day.

--Doug Wilson, Blog and Mablog
www.dougwils.com
"Surly Almost"

"Looking Like a Virgin on the Lip of a Volcano..."

The Trials of RumpoleThe Trials of Rumpole by John Mortimer

My rating: 4 of 5 stars


Just another great read from Mortimer: though not on par with Wodehouse, he often has simply delightful turns of phrase: "but in the courtroom he has the confidence of a rather reclusive hare looking into the headlights of an oncoming car," or "she engaged in an extremely dangerous diet consisting of organic vegetation and ice water." He reminds me, in a way, of an almost Chestertonian figure: fat, jolly (usually), delights in food and alcohol, cigars and poetry, witty and could politely peel you like a banana in an argument. Highly recommended.



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Saturday, November 6, 2010

The Cartleginians

Alexander the GreatAlexander the Great by Paul Anthony Cartledge

My rating: 3 of 5 stars


I have a request to make. Could all of you "scientifically respectable" authors who decide to, for the sake of being on the cutting edge of whatever you're writing about, just make a statement in the beginning of your book. The statement should be along the lines of "Just to let my readers know, I hate God, and I don't believe in Him, so all dates will be marked as 'Before Common Era' and 'Common Era.' Just so you know." And how is replacing the Latin "anno domini" with the English "common era" more politically correct? We can't have God in there anywhere, but we have no problem replacing him with America? This bugs me. I think any author that does this should be required by law to only order "Freedom Fries" at any restaurant that serves them, just to be consistent.

But the book was good, about Alexander, the Great Alexander the Second, son of Philip of Macedon. Worth reading.



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Wednesday, November 3, 2010

If the Category is Small Enough

You're always first.


Thank you C. J. Mahaney: click on my title for a link to what I shall without hesitation call the best rap song regarding the Heidelberg Catechism that I have ever heard.

When Church Starts With This Prayer

And the rest is by no means downhill, indeed, you have communion following an election exhortation by Doug Wilson and a Reformational sermon by Peter Leithart, all shall be well and all manner of thing shall be well. What a glorious Lord's Day!

MONDAY, NOVEMBER 01, 2010

Pastoral Prayer for Reformation Sunday and All Saints' Day
Almighty God, Father, Son, and Spirit, Creator of the heavens and the earth, You spoke this universe by the Word of Your power, and You continually uphold it all by that same Word, and by the mighty working of Your Spirit.

And therefore we praise You and we worship You, as the only God, the only true God. You are Holy and Mighty and Gracious and Just and all Glorious. And we know this because this world and its story is full of Your glory. You framed the heavens and the earth and filled them with treasures, and when we disdained that gift and reached for our own glory, You sent us out into the world. But your grace has followed us down through the ages. And in the seed of the woman you have told and are telling an amazing story.

We give you thanks for righteous Abel who offered worship to you in faith though His brother hated him and spilled his blood on the earth. We praise you for faithful Enoch who walked with you and for Noah who was a preacher of righteousness and the judgment to come. We praise you for Abram who left his father’s house and went to a foreign land on the basis of Your promises. Thank you for the faith of Sarah who laughed when you promised her a son in her old age. Thank you for Rebekah who believed the promise of God and tricked her husband into obeying you. Thank you for the faith of Jacob who blessed his rebellious sons and trusted Your promises despite all appearances. Thank you for Joseph who did not compromise with his master’s wife to stay out of trouble. Thank you for the faith of the midwives who disobeyed the king’s wicked order to kill the Hebrew boys. Thank you for the faithfulness of Moses though Israel was stubborn and hard-hearted. We praise you for Rahab who hid the spies and lied to the soldiers who were looking for them. Thank you for her grace and cunning. Thank you for Joshua who taught the people how to destroy cities with trumpets. And for Gideon who knew that every battle belongs to You. And we worship you for Deborah and Barak and Jael, and we praise you for Sisera’s head crushed by a tent peg. Thank you for David who was a man after Your own heart; thank you for his faith and courage and for his sling and for the songs that he sang. Thank you for Jeremiah and Ezekiel; thank you for Micah and Jonah and Malachi, prophets who declared Your word fearlessly despite the consequences, despite the shame, despite their inadequacies.

Thank you for Matthew who wrote his gospel by faith. Thank you for the Apostle Paul and Timothy and Titus his disciples who were also faithful pastors and evangelists. Thank you for Phoebe who was a faithful servant of Paul and the church in Cenchrea. We don’t know much about her, but she reminds us of how there were so many faithful saints in those early days of the church who suffered and sacrificed and served gladly for the sake of the Kingdom. We thank you for St. Stephen the first Christian martyr who saw our Lord Jesus in the sky and did not flinch when they stoned him to death. Thank you for Ignatius who was devoured by lions because of his love for you. Thank you for Eustachius and Germanicus and Polycarp and Justin and Irenaeus and Hippolitus and Lawrence and Alban and Sebastian, and the countless thousands of others who gave their lives willingly for the sake of Christ, who did not consider their lives more valuable than the salvation You have won for us. We praise you for mothers who watched their children burned at the stake, and we praise you for children who were faithful even to death.

We thank you for Constantine who loved you and ended the persecution of Your people. We thank you for Athanasius and Augustine and Ambrose and Leo and Gregory. Thank you for Boniface and Bede; and for all those nameless scribes who copied out the Scriptures faithfully over the centuries so that we might have them today in our hands. Thank you for Thomas Acquinas and John Huss and Wycliffe and Calvin and Bucer and Luther. And thank you for Luther’s wife, Katie. We praise you for Cranmer and Hooper and Latimer and the many faithful Huguenots who were slaughtered for their love of the cross. We give you thanks for John Bunyan and John Foxe and William Carey and George Whitefield and John Wesley for their faithful proclamations of the gospel. We praise you for Hudson Taylor, Gresham Machen, Jim Eliot, C.S. Lewis, G.K. Chesterton, Alexander Schmemann, Bessie Wilson, and Betty Appel.

We praise you for all Christian wives and mothers who have offered their daily labors to their husbands and children with cheerful love of Christ. Thank you for how they have given of themselves in so many small ways rising early, staying up late, making meals, doing laundry, teaching lessons, disciplining, and loving, pouring themselves out, serving gladly, offering their bodies as living sacrifices to you. And we bless them now before Your throne and we give you thanks and praise for them. Thank you for faithful children down through the ages who image what we must become to enter the Kingdom. Thank you for peanut butter and jelly smears on their faces. Thank you for their prayers and their lessons. Thank you for their exuberance. Thank you for the gift of faith you have bestowed upon them. And thank you for the millions of little ones that we have not yet met but who rejoice around Your throne in glory. Thank you for the poor, the sick, the outcasts, the mentally and physically disabled. We thank you for your people who make us laugh, thank you for those who tell stories, thank you for those who remember and help us remember. Thank you for all honorable occupations. Thank you for hard, honest work. Thank you for secretaries and auto mechanics, thank you for writers and missionaries, thank you for doctors and nurses and accountants and artists. Thank you for teachers and deacons, thank you for coaches and architects and pilots and janitors and senators. We praise you for your people in China and Russia and Egypt and Ivory Coast and Columbia and Mexico and Finland and Italy and France and Iraq and Afghanistan and Myanmar. We thank you and we praise you for all your saints, all your faithful down through the centuries, and we praise you for those who are still yet to come, that innumerable company of saints yet to play their part on the stage. We thank you that in the gift of the Spirit you have rushed us up into the heavenly places and that by Your mighty working we are united to all your saints throughout time and space and that in a mystery we are bound together in Christ.

Our gracious God and Father, we are undone by your goodness, we are glad, and we are deeply grateful to you. But we are most deeply thankful for our Lord Jesus Christ who is the Holy One of Israel, the One who has been anointed with the fullness of Your Holy Spirit, the One in Whom all saints find their rest. We praise you for our Lord Jesus Christ who is the only begotten Son of God and who is the seed of the woman come to crush the serpent’s head. And we give thanks to You for all Your people chiefly because in them we have seen Christ manifested. For You have poured out His Spirit on all flesh, and You have begun to remake this world by Your wonderful grace and love.

And so we worship You now, Father, Son, and Holy Spirit, for You are worthy of all glory and praise, unto ages of ages. Amen!

Wednesday, October 27, 2010

Guilty By Reason of Insanity







"After a minute or two I again started to rise. 'Don't worry, Marie. I'll be back. We'll have plenty of time to talk,' I reassured her.

Marie continued to stare at me, but was having trouble speaking. Her eyes, peering out through their monstrous frames, grew larger, as if they were trying to express what her lips could not. Once more, in soft, pleading tones, Marie repeated, 'Don't go. There's something I have to tell you.'

I remained in my seat and waited... A minute. Two minutes. Three minutes went by. I snuck a look at my watch. It was well past five and the investigator was waiting...

I rose. 'Don't worry, Marie, I'll be back soon...' I picked up my papers and walked to the door, turning my back on Marie. I placed my hand on the door-knob and started to turn it.

Suddenly from behind me came a voice the timbre of which I shall never forget. It was deep. It was male. And it had the menacing quality of a lion about to strike. Low, guttural came the familiar words, 'Don't go. There's something I have to tell you.' I could not move, even to turn around. My hand was fixed to the doorknob, but I could feel the fine hairs on my arms rise, and I shivered. Then slowly, so as not to ruffle the beast behind me, I turned and stared."



Wow. Another one of those books whose subject matter makes up for any defects in writing. The prose is quite readable, if nothing to write home about, but I found myself gripped as if by Gladwell the entire time I was reading this tremendous, horrific book.

First, a few cautions: there is cussing, as there are a number of actual interviews transcribed. The worldview is overly modern: there appears to be no such thing as an actual villain, except those that damaged the poor murderers. Had they been her subjects, I'm sure she would have found out what damaged them, and she would have been equally correct. But this mentality that is willing to condemn no one actually condemns everyone: had the abusers of the abusive parents been condemned, the parents would have been spared, and by extension, the killers themselves, and at the far end, their victims. With the killers condemned, the chain is broken at whatever link is given to us to find, and I will apologetically say that at least more potential victims are spared, though I know that this is no consolation to the link of the chain waiting on death row. True justice will be done at the very end. We who condemn them here must say that "there, but for the grace of God..." And, condemn them we must.

Dr. Lewis was one of a team of two doctors that interviewed a number of death row inmates as a result of their work with juvenile delinquents. Her findings are simply appalling. How much damage can one person suffer before being shattered beyond repair, even perhaps beyond culpability? At what point does the victim become the villain? And how many fathers will be judged guilty for the murders that their sons committed? Is there a point at which a human nature is so warped by abuse that its perpetuation of it is simply a foregone conclusion? And if so, to what extent should they be held accountable?

Forgive my apparent irreverence, but the God that told the cripple to pick up his bed and walk also put him on that bed in the first place. And there were many cripples who received no miraculous healing. Is it true that God makes men cripples and bids them walk? Yes. But He alone knows how to judge actions in light of circumstances; He alone knows the intricacies of cause and effect with regard to the human mind and soul.

This exploration of the minds of killers--those who have raped nuns, tortured and murdered girls barely in their teens, even killed apparently for the sheer pleasure of killing--destroyed any idea that I had regarding a simple, straight-forward culpability. I think God's declaration "Whoever sheds man's blood, by man shall his blood be shed" would often be an act of mercy for the killer, as well as for the family of the victim and any future victim that may have been. The torture endured by these killers is staggering. I have heard of torture, but had never seen so direct a correlation between the desolate capacity of humans for cruelty and the sheer level of destruction and death that results from it.

Now, as to the primary topic of the book, and my chief interest in it.

Those of you who know my dad know that he is both one of the sweetest and scariest men out there, and, incongruous as these may seem, they dwell fully within the same man. How if they were magnified? Multiplied, even? Would they reach a point where the violence that can both endure and engender the extremes of cruelty in this world and the kindness that would alleviate them with bleeding hands would finally be irreconcilable, would finally tear away from each other, each taking portions of the man with them? This seems to have been the case with many, many of these killers; this seems to be the foundation of what is known as Multiple Personality Disorder (also more recently called Dissociative Identity Disorder): the "host," unable to cope with the sheer horror of his life, withdraws, and "alters," aspects of the host's personality--often violence and toughness--magnified into actual, individual people appear. People with different names, values, expressions, voices (including accents and vocabularies), interests, genders, diseases (such as diabetes), memories and visual acuity: people who can "take the pain" that their often despised host couldn't, people who hate the other alters sharing the host's body, people that are confident of their survival regardless of the death of the host, people that are, in one appalling instance, even willing to receive the lethal injection in the host's place, to protect him. After all, she knew that he (the host) wasn't the one who had committed the crime. She knew who had. Truly separate, distinct, individual people. The body and the brain are the only things shared.

Dr. Lewis' point in all of this is obviously the exculpation of her patients. And one cannot help but sympathize with her, though I must apologetically disagree. It is a shattering book. Horrifically informative, and very much worth the read.

Sunday, October 24, 2010

A Fondness For Sedley

The Black ArrowThe Black Arrow by Robert Louis Stevenson

My rating: 4 of 5 stars


Ah, the great fun of fiction. This was just a great read, though I felt a bit like I was taking a compressed and selective course of Great British Isles Poets. We had cross dressing heroines falling in love with their oblivious male companions ("Go then and take her. But henceforth direct thy feet where thou and I may never meet," or, "Is that the meaning of accost?" Or even, "Dost thou live by thy music?" "No sir, I live by the church." "Art thou a churchman?" "No such matter sir; I do live by the church, for I do live at my house, and my house doth stand by the church."). Then we have the heroes dressing up as friars (if anyone speaks to you, just say "Pax vobiscum," cross them and keep walking), the vilification of the ever-vilified Richard Crookback, and on and on. But it was so much fun! "Well, I suppose that marriage is like death, and comes to all men."



Truly, a delightful read. Light, fun, historically inaccurate but in a way not easily noticed. Just an all-around great time. Highly recommended.







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Monday, October 18, 2010

The Bad Monster


DraculaDracula by Bram Stoker

My rating: 4 of 5 stars


I was unsure about it at first, but it has definitely grown on me. Coming from the far side of the genre, it's chief problem is the predictability: I know how it ends, and the getting there isn't that big of a surprise.

One of the greatest strengths of this book is that, in a sense, it's the Napoleon Dynamite of Vampire (hear me out on this). Napoleon Dynamite gave the lie to the ten-thousand movies that worshiped the Prom God: you're a dork and your life is hell, but then you win the prom and the guy likes you and you get a scholarship and all ends happily, right? In Napoleon Dynamite, they won the prom, and nothing changed. They were still morons. Well, in all the modern teeny-bopper "vampyre" stories, the vampires (or at least some of them) are the heroes, the misunderstood homicidal psychopaths. Their parents just didn't love them enough, and nobody understands them. They're sexy and desirable and dangerous and mysterious, basically everything that no intelligent girl with a halfway decent father should want (which is probably why they're selling so well: we have crappy absentee dads raising stupid, self-immolating daughters). Well, Bram Stoker's Dracula? Not so much. He's dangerous and diabolical, a demon in human shape. He's the actual villain--seriously--the monster is the bad guy. I never would have thought of that. He takes the vile child-slaughtering demon, and actually vilifies him. Poor, misunderstood little monster. Of course, this was written in 1897 and was still widely read in 1997 and may yet be in 2097, whereas Stephanie Meyer will be largely lost by 2057--just a few single moms setting their own daughters on the path to seek out that dangerous lover.

One of the more fascinating things about the book is the way that he avoids (or at least minimizes) the whole "he said" at the end of every line of dialogue: the entire thing is either letters or diary entries. The entire thing. It's really kind of brilliant, and actually works really well, due to the dramatic flair that some of his character's have. It also seems that it would make it a good deal more difficult, as every couple chapters you have to have a different character telling the story, so you have to put an entirely different emotional spin on each of the events, etc. But, he pulls it off quite well.

A good read so far, and I expect to enjoy the end.



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Friday, October 15, 2010

John 1 Shall be Continued

I have not forgotten to continue in John 1, I'm just a bit slow in grasping the importance of the next section. I'll state my questions, and perhaps my readers shall proffer opinions (ideally helpful ones: please refrain from criticizing my parent's failings in the contraceptive department; they knew not who they spawned).

Not surprisingly, John 1:35-51 is a chiasm. However, there is an absolutely fascinating shift that takes place between the first half (preceding John 1:43 "follow me", which I hold to be the chiastic center) and the second, and I don't yet understand what John is telling us with it.


1. The most notable shift is in the language: in the first half he translates both "Rabbi" and "Messiah" from the Hebrew into Greek, but in the second half, he doesn't bother: he simply leaves them in Hebrew, and they are from this point assimilated into the Greek vocabulary.

2. Also, he translates Simon Peter's name in the first half: Σιμον becomes Κεφας, which means Πετρος: (Simon, Cephas, Petros), but in the second Simon and Cephas simply disappear, and we are left with the translation of Cephas from Hebrew into Greek: Peter. This is another pregnant ("is that the word I'm looking for, Jeeves?" "Yes, sir.") shift. And, I think it is significant that Christ refers to Peter (in the first half) as Simon the son of Jonah, but I'm already swimming in my time-honored tradition of one nostril above the surface, so I'm not pushing any further: I've got enough that I don't understand already.

My understanding of the significance of this, and my current overall thesis for John chapter one is twofold, and is as follows:


1). John 1 begins in a Jewish perspective, aimed almost solely at the Jews, but... 2). ends in a Jewish/Greek perspective, aimed at the Jews in particular, but also inclusive of the Greek world.


Defense for this thesis:

1.a. The language solidly links John 1 to Genesis 1, as any Jew would know and as no one unfamiliar with the Jewish Scriptures would realize: "εν αρχε εν ο λογος" ("en arche en ha logos:" in the beginning was the word, which is obviously a reference to "בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים" ("bereshit bera elohiym:" in the beginning, created God).
1.b. The order links John to the creation account in Genesis 1, as any Jew would know and as no one unfamiliar with the Jewish Scriptures would realize: God/Word, then God/Light: "וַיֹּ֥אמֶר אֱלֹהִ֖ים יְהִ֣י אֹ֑ור" (Said God, let there be light).

2. The shift in the narrative focus from a Jew speaking to an audience of Jews (John 1:1-1:43) to a Greek-friendly narration (John 1:38-51). You will notice the overlap, but I feel that it's accurate.

Qualification:

1. This is obviously extremely rough and oversimplified with an almost blasphemous nescient nonchalance: the entire text is for the entire world. However the author is telling us something important not only with what he says, but also with how he says it.

More posts will follow as I continue to dig; in the meantime, feel free to give me whatever input you like, if you like. At the moment I'm mostly trying to assemble my thoughts cogently, but nothing serves to tighten a shield-wall like a light arrow-fire from the opposition, so please: let them fly.

Blessings,
Jesse Broussard

Sunday, October 10, 2010

Ahithophel as Judas, 2 of 2

This post is the (much shorter) second of two, and is simply meant to demonstrate the similarities between Ahithophel and Judas, and their respective betrayals. I was expecting to find more than this, but didn't.

First, the obvious: each betrayed God's anointed king to those who desired his death, and each committed suicide (by hanging) rather than repent and seek mercy. However, each was ultimately foiled. So far as Absalom and the Pharisees: each hated the true king out of jealousy and sought to take his place, and each had grievances against the true king (whether real or imagined).

Well, that's all for now; on to the next question, which I'll invent sometime soon.

Blessings,
JB

Wodehousian Fun