Posts Tagged ‘Christianity’
October 2, 2015 | by Max Nelson
On the long line of conversion literature from imprisoned writers.
In one of his later theological tracts, the sixteenth-century Nonconformist preacher John Bunyan interpreted a few lines from 2 Timothy—“I am now ready to be offered, and the time of my departure is at hand”—as a kind of challenge. “Here we see,” he wrote, “that a Christian’s heart should be unclenched from this world; for he that is ready to be made a sacrifice for Christ and his blessed Word, he must be one that is not entangled with the affairs of this life: how else can he please him who hath chosen him to be a soldier?”
Modern Biblical scholars suspect that Paul didn’t write most of 2 Timothy at all (it was likely composed by the apostle’s acolytes some time after his execution), but Bunyan could just as easily have extracted the same lesson from any number of lines in the letter Paul wrote to the young church in Philippi during one of his several imprisonments by the Roman government. “My desire,” Paul confesses frankly early in the epistle, “is to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account.” Some verses later, he heaps scorn on the respected Pharisee he’d been earlier in life. On the road to Damascus decades earlier, he’d survived a violent conversion experience: Read More »
June 30, 2015 | by Jesse Browner
A sentence goes viral—why?
I recently discovered that a sentence of mine, written many years ago in a book that had enjoyed some critical praise but disappointing sales, had gone viral.
I suppose I google myself about as often as any writer does, and I hope not more often, but on the occasion of my discovery I was doing so at someone else’s behest: in preparation for a new book, my publishing house had asked me to compile a portfolio of reviews of my previous books. As I scrolled through the search results, hunting for newspaper and magazine URLs, I became aware that I was seeing the same words and sentence fragments over and over again in the highlights at the top of each hit. “Eating…” “…communion…” “ …hospitality in general…” The combination sounded vaguely familiar. I finally tracked down the full quote at Goodreads.
The book, The Duchess Who Wouldn’t Sit Down, from 2003, is an anecdotal history of hospitality in Western civilization, in reverse chronological order from Nazi Germany to Homeric Greece. The sentence, hidden deep within the body of the book and in no way positioned to draw attention to itself, reads as follows:
Eating, and hospitality in general, is a communion, and any meal worth attending by yourself is improved by the multiples of those with whom it is shared.
June 29, 2015 | by Nellie Hermann
Looking for van Gogh in Belgium’s mining district.
Earlier this month, Nellie wrote for the Daily about van Gogh’s time in the Borinage and its effect on his art. In this follow-up piece, she reflects on her own travels in the region.
On a sunny but cool afternoon in mid March, I stood on the muddy ground of a closed and abandoned mine in Belgium. Behind me, a handful of pigs screamed from inside a pen in one of the decrepit buildings. A large, lean, mean-looking dog, which in fact was not mean at all, stood nearby, tethered to a long rope.
It was my first time in this place, the former mining district of Belgium, called the Borinage, though I spent the nearly six years prior writing a novel that took place there. From 1878 to 1880, before he declared himself an artist, Vincent van Gogh lived in the Borinage, trying to be a preacher, and the story of what may have happened during that time is my novel’s subject. I didn’t go to Belgium while I was researching or writing the book—the mines are all closed these days and the area developed; I told myself there was no point in going if it didn’t look just like it had in the late nineteenth century. But Mons, the city that sits right at the tip of the Borinage region, is this year’s selection for the European Capital of Culture and, as a result, is home to all sorts of interesting exhibits and performances, including the first-ever exhibition of van Gogh’s work from and related to this period of his life: it opened, strangely, just a few weeks after my book had been published. It was a coincidence too odd to ignore, and I got on a plane to go see this place I had long imagined.
I have been struggling to articulate what this visit was like in any coherent way. I knew, all those years, that the place I was envisioning was real, but in my mind it was a place that no longer existed, a place to be conjured and imagined, not to stand on with two real feet. To be confronted with the reality of the place in physical space was quite a different thing. I expected that there would be nothing left. In a way I was right, and in a way very wrong. Read More »
June 17, 2015 | by Dan Piepenbring
- Máirtín Ó Cadhain’s 1949 Cré na Cille is a landmark work of Irish modernism, available now in a new translation called The Dirty Dust. It’s a must-read for connoisseurs of decomposition: “All the characters are dead and speaking from inside their coffins, which are interred in a graveyard in Connemara, on Ireland’s west coast. The novel has no physical action or plot, but rather some 300 pages of cascading dialogue without narration, description, stage direction, or any indication of who’s speaking when.” If there’s an afterlife, let’s hope God isn’t a modernist.
- Of course, the God of antiquity wasn’t such a stand-up guy, either. The Bible finds Jesus promising a rich man “treasure in heaven” if only he’ll give to the poor in life. Somewhere along the line, that caveat fell by the wayside: “By the third century, however, in both Judaism and Christianity, the gesture of giving had become miniaturized, as it were. One did not have to perform feats of heroic self-sacrifice or charity to place treasure in heaven. Small gifts would do … Heaven was thus not only a place of great treasure houses, it included prime real estate in a state of continuous construction due to almsgiving performed on earth by means of common, coarse money.”
- If you were a woman wandering the streets of eighteenth-century London at night, you were generally taken for a prostitute. A 1754 book called The Midnight-Ramble: or, The Adventures of Two Noble Females: Being a True and Impartial Account of their Late Excursion through the Streets of London and Westminster—almost certainly written by a man, of course—supposedly aimed to rebuke young ladies for their wanton behavior. But it probably only served to encourage them—these “noble females” seem to have had a great time after dark: “The two women resolve to disguise themselves as monks in order to monitor their husbands’ nocturnal activities in the city. In prosecuting this plan, they commission their milliner, Mrs Flim, whose name signals that she is adept at idle deception, to bring them ‘ordinary Silk Gowns, close Capuchins, and black Hats.’ And, having taken care ‘to exhilerate their Spirits with a Bottle of excellent Champain,’ the three of them set off in pursuit of the men.”
- Elizabeth Taylor wrote twelve novels and several collections of stories, but her name recognition was compromised—turns out there was a certain actress who also happened to go by Elizabeth Taylor. “Another, more eventful world intrudes from time to time in the form of fan letters to the other Elizabeth Taylor,” she wrote. “Men write to me and ask for a picture of me in my bikini. My husband thinks I should send one and shake them, but I have not got a bikini.”
- Francine Prose on Felix Moeller’s new documentary Forbidden Films, a harrowing study of the cinema of Nazi indoctrination: “One of the most fascinating and disturbing sequences in Forbidden Films deals with Ich Klage An (1941), I Accuse, a film that was used to foster public discussions of euthanasia and to persuade the German public of the necessity of the Nazi euthanasia program. In the film, a doctor’s young and beautiful wife, afflicted with multiple sclerosis, begs her husband to ‘release’ her before her sufferings increase and she degenerates into an unrecognizable version of herself … ‘Her suffering was inhumane,’ the doctor claims in his own defense. ‘That is why I released her.’ During the period that the film was being produced and shown, the Nazis had already murdered, or would subsequently murder, a total of some 70,000 people ... ”
June 10, 2015 | by Nellie Hermann
Van Gogh finds art in the Borinage.
In October of 1879, Theo van Gogh went to visit his brother, Vincent, in the Borinage coal-mining district of Belgium. Theo was en route to Paris, where he had business to conduct as an art dealer; Vincent was doing self-appointed missionary work. The pair walked along an abandoned quarry that reminded them of a canal they’d frequented as children in Holland, but now there was an undeniable rift between them. Theo, upset by Vincent’s appearance—he had given away nearly all of his clothes to the miners, and had ceased bathing—told him, “You are not the same any longer.” He felt that Vincent was wasting his time in this squalid place, and suggested that he leave to take up a different trade.
Angry at his brother’s inability to understand him, Vincent wrote a letter to Theo on October 15 that would be the last for ten months. The brothers had been writing letters to each other almost unceasingly since 1872, when Vincent was nineteen and Theo fifteen. This would be the first and deepest rupture between them, a silence that would never repeat itself. Referring to Theo’s accusation of “idleness,” Vincent wrote with bitterness, Read More »
December 30, 2014 | by Dan Visel
We’re out until January 5, but we’re re-posting some of our favorite pieces from 2014 while we’re away. We hope you enjoy—and have a happy New Year!
A forgotten Midwestern religious sect and the strange novel it inspired.
The most confusing thing about the rural Midwest is the importance placed on being normal. Perhaps this comes from demographic homogeneity: there’s a comforting stability in being able to drive a hundred miles in almost any direction and find a landscape almost identical to the one from which you set out.
The Midwest is construed as a place where nothing happens—that being, it should be emphasized, a good thing. Native Americans once lived here, of course; but there’s no longer any sign of them aside from some low mounds and their continuing near-universal use as school mascots. When I grew up here, no one wondered why they’d left. Probably it was more exciting somewhere else. Who could blame them? It’s a fine place to leave.
But on returning, as I did recently, the effect is disorienting: this is a place where everyone is cheerfully convinced of the rationality of their insanity. I was never immune to this. In school, everyone was perplexed by race problems. We weren’t racist. How could we be when there weren’t any black people? We ignored that in Rockford, Illinois, ten miles away, desegregation lawsuits were impossibly still grinding through the court system. Likewise, we firmly believed that gay people weren’t something we had; we learned we’d had a Jewish family in our town only after they’d safely escaped. This seems ludicrous to me now, and things have undoubtedly changed since the turn of the century. With the arrival of the Internet and cable TV, the boast that newscasters were carefully trained to speak like us—because we, among all Americans, had no accents—isn’t quite as impressive.
In 1988, when I was ten, my parents moved to a five-acre farm between the rust-belt city of Rockford and the village of Winnebago. Not being from the area, they were naturally curious about the history, and one of them found a Works Progress Administration history of Illinois in the library. In that book, we discovered that the country road we lived on had once not been so somnolent. A block north of us, a large complex of buildings painted red bore the name Weldon Farm, but once it had been called Heaven. In the 1880s it had been the center of an obscure religious sect—still lacking a Wikipedia entry of their own—called the Beekmanites. A woman named Dorinda Beekman had declared herself to be Jesus, as one did in those days; she died after promising to rise from the dead in three days. Her considerable followers were disappointed until one of them, a red-headed man named George Jacob Schweinfurth, neatly solved the problem by explaining that her spirit had moved into his body. Many agreed; he and his followers, the Church Triumphant, moved into Heaven and lived communally, where he’d attracted attention as far away as the New York Times.
A block south of my parents’ place, the road dead-ended in front of a run-down house. A “bad” family lived there, and their children occasionally went to school with me. We would have called them poor white trash had we not been afraid of being beaten up. Their house, ramshackle as it appeared to be, had a history as well: it had once been Hell. Schweinfurth had lived in luxury in Heaven, arrayed with young women called Angels. Their husbands, had they any, and members of the group who’d fallen out of favor, were sent to Hell, where the work needed to keep the sect fed was done. Read More >>