State Of Smear–Redux

Earlier I linked to my review of Michael Crichton’s book State of Fear, which is a world-class example of how NOT to write a novel.

Later I got to reading what was at the link and realized that I had FORGOTTEN just how skin-peelingly bad this book is.

But some things are worth remembering.

So here goes. . . .

I have just finished Michael Crichton’s "novel" State of Fear and plan to review it. First a couple of disclaimers:

  1. This is a contemporary thriller novel and as such contains a
    significant amount of cussing, non-described acts of sexual immorality,
    and a scene of particularly gory brutality towards the end of the book.
  2. I happen to agree with Crichton that the theory that global warming
    is caused by "greenhouse gasses" is junk science, as are many other
    items of popular junk science that he brings up in the course of the
    novel. And I hope State of Fear manages to spark a real debate over global warming and enviro-nuttiness.

Now for the review:

Michael Crichton’s "novel" State of Fear is not actually a
novel but instead is a piece of propaganda masquerading as a novel. A
novel, of course, is a work of literature, a piece of art whereby words
are used to evoke aspects of the human psyche and of human experience
that transcend the merely ideological.

This transcendance of the ideological is what fails to happen in State of Fear.

According to the novel, there appear to be three kinds of people who believe in global warming:

  1. Those who don’t really know much about the science involved and
    whose attachment to the environmental movement is so tenuous that they
    can and will be flipped to the other side by the end of the novel,
  2. Those who don’t really know much about the science involved but
    whose attachment to the environmental movement is so strong that they
    remain shrieking harpies no matter what facts they are confronted with,
    and
  3. Though who know that the science supporting global warming is junk
    but whose commitment to environmentalist ideology (or something) is so
    strong that they are willing to cause millions of casualties in order
    to fake scientific data supporting global warming.

If there are any other kinds of people who believe in global
warming, they apparently occur sufficiently infrequently in nature that
they do not merit having a recurring character in the book.

Also according to State of Fear, there apparently aren’t
any evil big busines types willing to fake environmental data. Sure,
many charactes appearing in the pages of the novel talk incessantly
about this type of individual, but since no exemplars of this type
appear in its pages, they appear to be a myth–like unicorns, centaurs,
griffins, or global warmings.

With this ideologically one-sided cast of characters that inevitably
results from the above, does Crichton at least succeed in delivering a well-made piece of propaganda, like Leni Riefenstahl’s Triumph of the Will?

No.

Artistically, the "novel" is a disaster on every level above basic spelling and grammar.

On the top level, there is the plot, which involves a huge,
sprawling mess of a story that is so poorly defined that much of the
time the reader has a better sense of what is going on when watching The Big Sleep
than reading this morass. There is no clearly defined central action,
and poorly-drawn characters do preposterous things at the drop of a hat.

F’rinstance:

  • What should a young lawyer do when he checks his messages and
    discovers that he has several calls from the local police department
    telling him that he failed to show up for an appointment and they will
    issue a warrant for his arrest if he doesn’t contact them? Should he
    drop everything to get the matter taken care of? Make sure he doesn’t
    get distracted by anything else before he does? Nooooo! He should
    simply leave a message for the detective who called him and then zip
    off on global assignments he has no qualifications for whatsoever!
  • A preening Hollywood actor/activist who plays the president on TV
    (think: Martin Sheen) wants to tag along with the heroes on a mission
    of vital global importance in a place so dangerous that death,
    decapitation, and pre-death cannibalism are real possibilities. No
    problem! Just have him sign a waiver! Don’t worry that he might
    actually be a security risk to the mission since you already know he’s
    working for the other side. Perish the thought that he might simply a
    bumbling incompetent who would get in the way of your vital mission to
    save millions! You’ll need him along so you can constantly argue with
    him about the lack of evidence for global warming and other
    environmentalist fetishes and make a fool of him at every turn.
  • Suppose that you’re an eco-terrorist mastermind. What should you do
    with people who are getting too close to the truth? Shoot them and be
    done with it? No! You should send your goons to use a tiny poison
    critter that you keep in a plastic baggie filled with water to sting
    them with a poison that will make them paralyzed but not kill them and
    that will wear off in a few hours. What’s more, you can do this to
    several people in the same city without any fear that after the toxin
    has worn off that the victims will tell the police enough to figure out
    who you are. So confident can you be of this that you don’t even need a
    clearly defined REASON to do this to people. You can just do it as part
    of some vaguely-defined attempt to be intimidating or something,
    without even telling the victims what it is that they are supposed to
    do or avoid doing in the wake of your goons’ attacks.
  • Suppose that you are a rich man who has been supporting environmental causes and who has somehow (FOR NO REASON EVER
    EXPLAINED IN THE BOOK) come into possession of a set of coordinates of
    where major eco-terrorist events will be happening–what do you do?
    Turn the list over to the government? Put it in a safe deposit box
    which only you and your lawyer have access to? No! You <SPOILER
    SWIPE> hide it inside a
    remote control in your TV room, where there is a lot of Asian art
    including a Buddha statue, then fake your own death in an auto accident
    so you can go personally face eco-terrorists all by your lonesome on a
    south sea jungle island despite the fact you are an aging, overweight
    alcoholic, and just before doing so you cryptically tell your lawyer
    that it’s an old Buddhist philosophical saying that "Everything that
    matters is not remote from where the Buddha sits"–seeming to imply (if anything) that the TV remote is NOT where the hidden list will be found.
    </SPOILER SWIPE> See? It’s obvious, ain’t it?

Below the level of plot is the level of character. How are the
characters? Thinly-drawn action adventure stereotypes, with one glaring
exception. Unfortunatley, the one glaring exception is the
pseudo-protagonist.

Y’see, this novel has an ensemble cast, but the omniscient narrator
focuses on one character in particular–a young L.A. lawyer–to use as
the lens through which to show us the vast majority of the story,
making him the pseudo-protagonist.

Because of his status in the narration there is a need for the reader to at least be able to like him (ideally, you’d want the reader to be able to identify
with him, but that’s too much to ask in a novel like this).
Unfortunately, you can’t. While every one of his colleagues–whether
they are personal assistants to rich men, rich men themselves, or other
lawyers–are apparently action heroes, this character is the ultimate
momma’s boy.

For the first chunk of the novel he does nothing but walk around,
take order from others, and ask simple questions so that the reader can
be given load after load of exposition. He takes no personal initiative
in doing anything.

Eventually, the action hero characters he’s surrounded by start
noticing what a wuss he is and our glimpses into their internal
monologues reveal words like "wimp" and "idiot" as descriptors of this
character–who is, you will remember, the main character the omniscient narrator has chosen for us to follow.

In the second part of the novel the character is placed in a
potentially life-threatening situation that causes him to experience a
collapse into such a passive, sobbing, whimpering wreck that even the
omniscient narrator seemingly turns away from him in disgust and
temporarily starts following his action-wouldbe-girlfriend until she
can rescue him from his predicament.

Just before this event occurs the character is wondering to himself
why the action-wouldbe-girlfriend (i.e., the action hero woman who he
would like to date) doesn’t "take him seriously as a man"–a moment bound to leave the reader going "Hey! Buddy! No one in the audience takes you seriously as a man EITHER!"

Fortunately, getting his butt saved after his potentially
life-threatening experience starts to awaken a glimmer of intestinal
fortitude in him, and by the end of the novel he has learned to cuss (a
little) and he gets a romantic hug from his action-wannabe-girlfriend,
who is apparently transitioning into his action-actual-girlfriend for
no good reason.

If the plot and the characters are disasters, how about the dialogue and narration?

They suck eggs on toast.

Some passages are so excruciating that I found myself wondering "Didn’t they give Crichton a copy editor?"
One such instance occurred when a character says something to Momma’s
Boy in a foreign language and we read (quotation from memory):

"He didn’t know what it meant. But it’s meaning was clear."

Other
pasages contain monstrosities of dialogue that no copy editor could
fix. F’rinstance: Toward the very end of the book one triumphant good
guy character is expositing on his grand vision for the future, of how
to save environmentalism from itself, save science from its current
predicament, and generally improve society. (This speech is sometimes
so general that certain points remind one of the Monty Python sketch
"How To Do It," in which we are told that the way to cure all disease
is to invent a cure for something so that other doctors will take note
of you and then you can jolly well make sure they do everything right
and end all disease forever.)

This manifesto would go on for several pages without break except for the fact that Momma’s Boy gets to interrupt it with scintilating interlocutions like:

  • "Okay."
  • "It sounds difficult."
  • "Okay. What else?"
  • "Why hasn’t anyone else done it?"
  • "Really?"
  • "How?"
  • "And?"
  • "Anything else?"
  • and (a second time) "Anything else?"
  • and (a third time) "Anything else?"

I’m sorry, but no copy editor could fix a multi-page speech with
such transparent attempts to disguise it as dialogue. At that point
it’s the editor’s job to call the author and demand a re-write.

If the publishing house is interested in producing quality works, that is–as opposed to simply making money.

Oh, and lest I forget, there are numerous dropped threads
in this story. Like: Whatever happened about that arrest warrant that
Momma’s Boy got threatened with? And: How about other
established characters who left him messages and needed to talk to him?
And: What did the other critter-victims tell the police after the toxin
wore off? And: Where did that body come from that got washed up on the
beach and how did someone else’s clothes and watch get on it? And: Why
didn’t the heroes ever use the incriminating DVD to incriminate anybody?

And most importantly: What actually, y’know, happened to
the bad guys in the end? Did they go to jail? Were there congressional
hearings? Did they flee to countries without extradition treaties? Did
they manage to keep their cushy jobs? Did they just go out for sushi? What???

Crichton is interested in telling us none of these things.

But then, his "novel" was never about the story to begin with.

It’s a political tract that fails to rise above the level of those
theological "novels" (both Protestant and Catholic) in which one side
is always right and in which characters of opposing points of view exist only to serve as conversational foils to help illustrate the rightness of the protagonists–time after time after time.

It’s enough to make you scream.

Strange Powers?

A reader writes:

Have you read Tim Powers?  He was recently featured on the ignatius press website http://www.ignatiusinsight.com/features2005/tpowers_intvw_sept05.asp as as a Catholic writer getting alot of attention in the sci-fi genre. So I went out and purchased the only Powers book I could find at my local Barnes & Noble titled "Last Call."

It was just sick stuff, very weird and occultish.  I cannot find any reason for recommending this freaky writing to Catholics.   I know that lately he’s written a decidedly Catholic book called "Declare" but I’m just wondering if you have read, or have any thoughts on his work.

P.S. btw…where are you from in East Texas?

Okay, second question first. I was actually born in South Texas (down in the point), but I’ve spent more time in East Texas–specifically Houston (where I still have three aunts and three uncles and a bunch of cousins) and Deep East Texas (near Nacogdoches and San Augustine and Lufkin), where the family ranch is located and where my hurricane-withstanding grandmother still lives (as well as bunches of great aunts and uncles and cousins who I reckon by the dozens).

(Okay, now I’ve got the lyrics of the HMS Pinafore going through my head.)

As to the first question, I haven’t yet read either of the two books you mention, though I plan to. This puts me in a position from where I cannot comment directly on the works, but I have some thoughts that may be worth passing on.

I think that the problem may be one of expectations. You express concern about Last Call being sick, weird, and occultish. Those are things that definitely can be problematic with literature but the situation also can be more complex than that.

Lemme splain:

Suppose I recommended that you read a particular book–let’s call it Book X–that has all kinds of sick stuff in it. It’s got murder and rape and homosexuality and prostitution and adultery and the dismemberment of corpses and decapitation and driving spikes through people’s heads and stabbing people in the gut so that the contents of their intestines comes out. It also has a lot of weird stuff in it, like trees that talk and animals that talk and dragons and monsters composed of mixed-up body parts of other animals. It’s also got occult stuff in it: witches and mediums and demonic possessions and people who read books of magic.

You might very well ask why I would recommend this book to you given all the sick and weird and occult stuff in it.

"Why on earth should Book X ever be recommended to Catholics?" you might want to know.

Well, because it’s the Bible.

Every one of the things I mentioned above is found in the Bible. (Have fun in the combox citing the relevant stories and passages if y’all want!)

The fact that the Bible can include all this stuff and yet remain on every good Catholic’s "Must Read!" list tells us something about literature: It CAN (not the same thing as MUST) contain sick and weird and occult stuff.

If that’s not what you’re expecting from a piece of literature then it’s quite understandable that you’ll be put off by it, but in principle literature can contain all that stuff.

It also may be that a particular piece of literature contains so much of that stuff that it’s offputting–and this is often a matter of taste. Different people (or even the same people in different moods) have different tolerances for such content. And that can play a role.

There also can be moral problems with the WAY in which the material is presented. Some works GLORIFY sick and weird and occult stuff, and that’s just wrong.

I haven’t read Last Call, so I don’t know if that’s the case there, but I think that some light is shed on Tim Powers’s approach in the interview that you link.

For example, in commenting on the fact that he used Tarot cards in that book, he states:


      I don’t think I created a moral framework for Tarot cards – I think I used the framework that was already clustered around them. I mean, everybody’s scared of Ouija boards, right? Tarot cards are very similar. It might be an idiosyncrasy of mine, or something I’ve picked up from being a Christian and a C. S. Lewis fan, but I’ve always taken it as a given that magic is bad for you, and that if you mess with it a lot it will damage and diminish you.
      
      I think a book that presented Tarot cards a benign or neutral – as opposed to dangerous – would have to get over the average reader’s accumulated impression that Tarot cards are dangerous. I had to buy a deck of the Ryder-Waite Tarot cards, to look at the pictures on them, but I’d never shuffle them. After all, if some fortune-telling device works, you’re getting something: information. Is this free? If it’s not free, what is the cost?

So Powers indicates that he views Tarot cards as something that are dangerous and that (if one behaves morally) one should not use. That doesn’t preclude using Tarot cards in fiction, though, as long as one doesn’t glorify their use. You can show someone being attracted to Tarot cards (just like one can show someone in a story being attracted to any other evil) as long as the story retains a fundamental moral framework, which I gather his does with respect to Tarot cards since he seems to show the cost (danger/evil) associated with using Tarot cards.

This doesn’t mean he’s writing a story that’s just an anti-Tarot card apologetic. That kind of heavyhanded preaching in stories often ruins the art of the story–a fact on which Powers also comments:

Trying to make fiction that will illustrate a pre-determined message is (it seems to me) like trying to make wine by adding grape-juice to ethanol. Joan Didion said once that art is hostile to ideology, which I take to mean that if you force the ideology in, the art goes away.
      
      Of course any work of fiction will have a theme – maybe even a message! But I think these are more effective, and more truly represent the writer’s actual convictions, when they manifest themselves without the writer’s conscious assistance. I generally see a theme manifesting itself in whatever I’m writing, but I’d never presume to summarize it or attach a conclusion to it. I concern myself with my plots, but I let my subconscious worry about my themes.

I love that quote about making wine by trying to mix grape juice and ethanol, because that is what too many heavyhanded "message" stories are like. Michael Crichton’s STATE OF FEAR being a great example. Even though I’m quite sympathetic to his message in this book, the book itself is utter <EXPLETIVE DELETED> as a piece of literature.

So it sounds to me like Powers is doing what is generally considered sound practice in literary circles: Providing a moral framework for his story (Tarot cards = attractive + dangerous; like all sin) without turning this into a sermon cloaked in the guise of fiction.

That being said, I can’t say if this novel would be to my taste or not. Upon reading it I might like it or hate it. I’ll have to wait and see.

I did really like the interview with Powers at the Ignatius Insight website, though. One thing he said I laughed out loud at because he was expressing a literary opinion that I DEFINITELY agree with.

Y’see: Often times people want to read all kinds of covert messages in stories and say that they are really "about" something other than what they appear to be about. Except in the case of deliberate allegories, I resist this impulse and like to stay close to the text in my interpretation of the text. I therefore loved it when Powers said:


      I was on a panel once in which a woman said, "Dracula is actually about the plight of 19th-century women," to which I replied, "No, it’s about a guy who lives forever by drinking other people’s blood – don’t take my word for it, check it out."

Love it!

GET THE STORY.

Timothy Jones’ Fine Art website

Well, I have been so spotty about contributing here lately at JA.O that I was hoping to do a couple of posts on topics of general interest before I came out with a shameless plug for my website, timothyjonesfineart.net.
I had planned to do one about our cat, Ozzie, for instance, but for some weird reason, I am not able to process images right now the way I have been, due to a mysterious software glitch. He is a Cat of Unusual Size. I photographed him next to a yardstick to give some sense of proportion.  Anyway, I want to assure everyone that it was going to be a pretty hilarious post, wherein I would make no mention of my new website, timothyjonesfineart.net.
I also had a post about Electric Light Orchestra on the back burner (somewhere behind my cerebellum), but this fell prey to my thumb-wrestling contest with Fortune City’s "Easy Site Builder" program, which is supposed to be kind of a sanitarium for the Technologically Challenged.
I have been working on the thing for several days, and I still have some bugs to work out. F’rinstance, I don’t have the e-mail feature of the site working yet, so visitors have to copy and paste my address into their e-mail program. R-r-r-r-r-…
See, I am on what you would call a rather spartan budget, so I had a choice: I could keep putting off the web page, or I could put it together myself. So I plunged in. The site does everything I wanted, so I can’t complain.
I published just a couple of days ago, but was still tweaking. Then I saw a post from Barbara Nicolosi in the combox, and I blurted out the address (timothyjonesfineart.net) in hopes she would drop by the site. I really admire Barbara’s work and enjoy her website, and I would respect her opinion as another member of the Catholic creative community.
So the chat is out of the carnassiére, so to speak. So, should you visit my site, thanks for dropping by. I hope you enjoy the art.
Wow! it occurs to me that I haven’t said anything in this post that people could really comment on (or work up a decent argument about), so reproduced below is the Mission Statement published on my website. There have been so many neat comments here lately about Art and Truth  and stuff (Michelle’s last about film, for example) that I was itching to jump in.

MISSION STATEMENTLife, Truth, Beauty, Unity
“Painting is a language that can not be replaced by any other language.” – Michelangelo
LIFE – Philosophically,
I come from the perspective of historical, orthodox Christianity (I am
a Catholic), which means that I accept as given that the universe has a
point, a purpose that comes from beyond nature. Nature is, in
this way, a sort of continually unfolding metaphor. Creation points to
the Creator in all its details. In my art I hope to call attention to
the hand of God in nature, and so the purpose of my art is to point to
nature, which in turn points to God. In the words of Somerset Maugham –
“Art for art’s sake makes no more sense than gin for gin’s sake.”. Art
should represent, not an escape from life – or an attempt to set up
some independent or alternate reality – but a deeper understanding of
life.
TRUTH – Artistically,
I am a “classical realist”, though the definition of “realism” can be
somewhat flexible. Without getting into a long discussion (I’ll save
that for the blog) I can describe it as art that is faithful to nature.
That does not necessarily mean “photographic” or highly detailed. It
does not mean expressionless copying. The great impressionists (like
Monet) played down details and defined edges in favor of emphasizing
light and color, but they were describing a natural light and natural
colors, not mere invented color harmonies or abstraction. They were
still in love with their subject. This type of art is (consciously or
not) an act of worship. Art should tell the truth while appealing to
the higher aspirations of the human spirit, not pandering to the baser
instincts or following the latest fads.
BEAUTY – All
who admire nature glorify God, whether or not they mean to. My job is
to help people to admire nature. I hope that my artwork will encourage
those who view it to slow down, to observe carefully, and to appreciate
the infinite, exuberant complexity and beauty of the world. I am
fascinated with every piece of fruit, and I hope this comes through in
my paintings.
UNITY – All
things find their meaning and purpose in their Creator. Life, truth and
beauty together constitute a unity or harmony of purpose that reflects
the significance of a fully human existence. An attack on one of these
principals is an attack on all. Art that celebrates ugliness,
destruction or meaninglessness could therefore be described as
sub-human or even anti-human.

The above described approach to
art and nature is independent of any use of overt symbolism or
religious imagery. It is a kind of visual philosophy.

The Heathen And The Christian Film

Professor and screenwriter Thom Parham has written a great analysis of why heathens make the best Christian films and why Christians themselves often fall down on that job.

"Secular filmmakers tend to observe life more objectively than Christians. They see the world the way it really is, warts and all. Christian filmmakers, on the other hand, tend to see the world the way they want it to be. Ignoring life’s complexities, they paint a simplistic, unrealistic portrait of the world."

I wouldn’t quite say that Christians do not see the warts or ignore the complexities.  Many Christians are also quite objective in their analysis of the world.  Rather, I’d say that many Christians in various artistic disciplines sometimes fear showing the warts or delving too deeply into the complexities, perhaps out of a misplaced scrupulosity that doing so is somehow "un-Christian."

"’If you want to send a message, try Western Union,’ said Frank Capra, a Christian who made hugely popular mainstream films."

This I do think is a huge problem for Christian artists. I can’t tell you how many defenses of The Message I’ve seen by Christian artists, whatever their medium. They tend to think of their art as a ministry and nurture romantic dreams of converting the world through a well-crafted apologetic. While I wouldn’t say that art and apologetics are mutually exclusive, I would say that the artist must be an artist first. The reason The Passion of the Christ worked so well as art and evangelization was because Mel Gibson is a Christian artist who has spent thirty years in the industry working as an artist on secular films. He knows how to make a great film and knows how to incorporate theme without sacrificing art. Until you’re as successful as an artist as is Mel Gibson, don’t try to do what he did.

"The idea that Christians will go see films targeted at them has not been borne out by the marketplace. Christians, it turns out, see the same films as everyone else."

And are as discerning about what constitutes a great movie as secular theater-goers. Christian artists must learn that they are not going to win a Christian audience by pandering to them. And Christian artists also are not going to win a secular audience by preaching to them.

GET THE STORY.

(Nod to Relapsed Catholic for the link.)

BTW, the book from which this essay was taken, Behind the Screen: Hollywood Insiders on Faith, Film, And Culture, edited by Spencer Lewerenz and St. Blog parishioner Barbara Nicolosi, sounds great.

GET THE BOOK.

Confessions Of A Different Girl

Madonna

You might think that a commitment to home and hearth and the comforts of spirituality might make the one-time Material Girl (aka Madonna, aka Esther) more retiring about her personal life. Au contraire, but now it seems that home, hearth, and spirituality are just part of the pop-idol schtick.

"’I’m a totally different person now,’ says Madonna. ‘It’s the natural progression — most people just grow up (after) having children, being in a grown-up relationship, having so many years of life in the spotlight … having fame and fortune (and) realizing it’s not what everyone thinks it is, and what it’s all cracked up to be.’"

Mind passing me some Kleenex so that I might finish the article with dry eyes? Thanks.

"She says her children get much of the credit for the kindler, gentler Madonna that’s emerged in recent years (the former Sex author has even penned children’s books).

"But her devotion to Kabbalah, the Jewish mysticism that has gained popularity in recent years, also has been a factor.

"Her ties to it have drawn skepticism, and some people have even labeled it a cult — which makes Madonna bristle.

"’I think that people are bothered by it because it’s unfamilar to them,’ she says. ‘If you’re someone that people look up to, and you’re doing something that doesn’t fit into the expected behavior of a pop star, some people are going to be suspicious about that. But, you know, it’s not like I’ve joined the Nazi party!’"

GET THE STORY.

Such trivialization of one of the worst evils of the twentieth century is one reason why we don’t turn to Reformed, Really!-popstars for social analysis, much less for spiritual guidance.

(Nod to My Urban Kvetch for the link.)

Qualify This!

Michelle here.

If you read carefully through the questions-and-answers by staff apologists on the Catholic Answers Forums, you’ll notice that we use a lot of qualifiers. Especially when dealing with issues of moral culpability, we try very hard not to use absolutes. While it is possible to state definitively whether or not a particular action is grave matter, it is not possible for the apologists to discern any inquirer’s personal culpability because culpability for grave matter depends on knowledge and consent, two things I am not remotely qualified to discern. So we use qualifiers. We use may, could, perhaps, possible, might, etc. It becomes habitual. So habitual that I find it leaks into other forms of writing I do, such as this blog.

In what was supposed to be a "throwaway" post that turned into a major brouhaha over Martin Luther, I wrote:

"If you’re trying to think of the perfect gift for Luther, might I suggest obtaining a partial or plenary indulgence for his soul? Wherever Luther is now, I’m sure he now knows the value of an indulgence."

GET THE POST.

You may be horrified to learn that this innocuous bit of humor has brought me to the attention of the Universal Inquisition. Well, the Sacred Weblog of the Universal Inquisition at any rate, where I am exposed as a neo-Catholic (gasp!). The Inquisitor General, who describes his blog (one hopes with tongue in cheek) as "the weblog for the office of the Inquisitor General, scourge of heretics, archenemy of modernity, and protector of all things traditional" writes:

"Jimmy Akin’s blog has mentioned Luther’s birthday and given us this mildly humorous comment:

‘If you’re trying to think of the perfect gift for Luther, might I suggest obtaining a partial or plenary indulgence for his soul? Wherever Luther is now, I’m sure he now knows the value of an indulgence.’

"Of course, our only quibble is with the ‘wherever’ part. Luther is almost certainly in Hell*, and we have no qualms about saying it, unlike our neo-Catholic fellow bloggers.

"* Note the words ‘almost certainly.’"

GET THE POST.

While I did not intend to write with qualifiers in a humor bit, I note with amusement that it has become a bit of a modus operandi. And, frankly, that’s fine with me.  (It’s primarily artistic writing, such as fiction, where qualifiers may be a problem.)  In the case now being scrutinized, my qualifier wherever is an acknowledgement that it is not given to us to know where Luther is right now or whether an indulgence may help him, but that we can know that he does now know the value of an indulgence. Even if the indulgence cannot be used for his sake because he is in heaven or hell, God can use the indulgence for the sake of a suffering soul who can benefit. If Luther’s in purgatory, God can use the indulgence for his sake. In any case, the indulgence is of benefit and value to someone.

But, in the spirit of the Universal Inquisition, let’s look at the Inquisitor General’s use of qualification. Apparently, he desperately wants to say flat-out that Luther is in hell and thus separate himself from those Awful Neo-Catholics who refuse to make such a judgment. Despite assertions to the contrary, he does have qualms about saying it flat-out and so he highlights and explains his qualification so that he cannot be accused of casting Luther into hell. I submit to the Universal Inquisition that this isn’t a case of acknowledging that judgment belongs only to God but a case of Cover Your Tracks.

Note: The Wikipedia article on neo-Catholicism was down when I tried to check it. I can’t wait to try again later and find out all about neo-Catholicism.

Update:  Link to the Inquisitor General’s post added.  Apologies for the oversight.

Blue Meanies?

Beatlesyellowsub_1There’s a new biography of the Beatles–a THOUSAND PAGE BIOGRAPHY–and in it the Fab Four don’t come across as all that "Fab."

Except maybe for Ringo.

According to Time Magazine’s reviewer:

The Fab Four hated the silly, lovable mop-top image they created, and
on that score alone they would probably love Spitz’s book. He marshals
a staggering mass of research in support of the conclusion, broadly
speaking, that Lennon was a drug-addled, attention-hungry rageoholic
who picked fights and cheated on his wife; Paul McCartney was a smarmy,
manipulative charmer; and George Harrison was dour and sour. Before you
lose faith entirely, it turns out Ringo really was just a lovable
goofball.

Well, at least there was one lovable goofball!

Or maybe more than one.

I haven’t read the book–or studied their lives in detail–so I really can’t say.

GET THE STORY.

Growing Up Potter

HarrypotterWhat’s it like to grow up as Harry Potter?

I don’ t know. And in fact nobody knows since Harry Potter is a fictional character.

But one kid has an unusual insight on the matter–Daniel Radcliffe–the kid who plays Harry Potter in the movies.

Time Magazine has a story about him and the other kids playing in the Potter films.

Reading the article makes for an interesting insight into the world of child actors.

The fact that the Harry Potter movies are so successful has kept the kids locked in an unusual sociological bubble for years, with years yet to go (apparently–unless they re-cast the parts).

Personally, I’m disturbed by some of the things child actors go through. I often see scenes in movies and TV shows where I find myself thinking, "I really hope they got the child actor off the set before they filmed what’s going on in this shot"–or realizing that they clearly DIDN’T.

I couldn’t imagine allowing a child of mine to grow up in the entertainment biz, and especially not becoming a central player in a franchise like Harry Potter. I’d want my kids to have much more normal experiences growing up. Even with precautions taken (like only letting the kids film for four hours a day), I’m afraid that the experience would fundamentally warp them as adults. After all, former child stars don’t have a very successful track record as a whole.

GET THE STORY.

Christ The Lord: Out Of Egypt

Ricebook

Over the weekend, I read Anne Rice‘s new book Christ the Lord: Out of Egypt. Not being much of a fan of goth-horror, I hadn’t read a novel of hers since having read some of The Witching Hour many moons ago. Since reports of her reversion to Catholicism started filling the press, I’ve been eager to read this new book.

The book is not an easy read. Rice tries to write from the point of view of a seven-year-old who just happens to be God Almighty, so between the seven-year-old’s voice and trying to juggle the different modes of Christ’s knowledge, the book is not a spine-tingling page-turner. I give Rice high points for working hard to be orthodox, but I think she would have had an easier time accomplishing her task if she had not attempted to tell the story in the first-person point of view of Christ himself. Perhaps it would have been simpler to have written from the point of view of James, our Lord’s "brother" and depicted here as a thirteen-year-old, either in the first- or third-person.

Rice draws liberally on apocryphal stories told of Christ’s childhood struggles with his divinity. Mentioned are the apocryphal gospels tales of Christ bringing to life clay birds and resurrecting a child he had accidentally killed through his childish inability to control his divine power. While the incidents in the apocrypha are apocryphal, I appreciated Rice’s attempt to show Christ as fully God and fully human. Fully God in that he had divine power; fully human in that he was a child who may, in his childhood, have had to learn how to control it.

Whatever you make of the theological implications and whether Rice was completely theologically-correct, she asks interesting "What if?" questions while still trying to remain faithful to orthodoxy. I would much rather read an honest fictional imagining of our Lord that leaves open the possibility of an orthodox Christian understanding of him than a clearly anti-Christian screed like Dan Brown’s The DaVinci Code.

Rice does make some interesting small choices within her story. She uses the older tradition of Joseph being an older (but not elderly) widower who is James’ father by his first marriage, but incorporates the later tradition of extended relations among the Lord’s "brothers" by making the other "brothers" and "sisters" Jesus’ cousins. As a personal preference, not a matter of doctrine, I prefer the later idea of a virginal Joseph because it makes the Holy Family an earthly, human image of the divine reality of the Trinity, but Rice’s picture is just as possible and within legitimate Catholic opinion.

One of the smaller choices I disliked was the idea that Jesus was taught to call Joseph by his name, rather than to call him "Father." Rice presumably chooses this for theological reasons and for dramatic purpose, and it is within the realm of acceptable opinion. Still, I prefer to believe that Jesus called Joseph Abba. It seems to me to fit better within the Catholic understanding of the sacramental understanding of creation. Human beings, because they are made in the image and likeness of God, can be physical, tangible images of divine reality.

All told, I’m glad I read this book. It’s not perfect by any means, either theologically or as fiction, but it is a solid piece of work that goes far in furthering Rice’s goal to take on the challenge of writing a novel about the Jesus of the Gospels instead of a Jesus of popular agenda. I hope that this book is the start in a series about Christ’s life. I would like to see how Rice’s development of Christ’s story matures.

The Mound. . . . Found!

During his life, H. P. Lovecraft was an impoverished writer who at times made ends meet by "revising" (*cough*ghostwriting*cough*) stories for more literarily-challenged authors.

One of them was Zealia Bishop (nee Reed).

She hired Lovecraft to do a number of stories for her based on minimal premises or plot synopses that she provided for him. Unfortunately, she didn’t pay Lovecraft in a timely manner, and he foreswore working for her.

One of the stories he wrote for her–The Mound–is regarded as one of Lovecraft’s best. In it, as in only two other stories (At The Mountains Of Madness, The Shadow Out Of Time), he envisions an entire non-human civilization. Most remarkably, in The Mound we actually get the narrative of a human character who lives in the eldritch society for some time–rather than just an after-the-fact summary of what the culture was like.

 Though much of the tale deals with a hidden, underground civilization, The Mound is set in the town of Binger, Oklahoma. Binger ("Bing-er")–unlike Arkham and other Lovecraft locations–is a real town, just over 60 miles southwest of Oklahoma City, and it is located in the Oklahoma mound country.

The title of the story refers to one of the Indian mounds in Caddo County, Oklahoma. Specifically, it refers to a mound that Zealia Bishop mentioned to Lovecraft in her premise for the story:

There is an Indian mound near here, which is haunted by a headless ghost. Sometimes it is a woman (S. T Joshi, H. P. Lovecraft: A Life, 467).

Pretty thin for a story premise, huh! It’s also one that Lovecraft found really dull–just another ghost story. So he made up a whole non-human civilization and a 25,000-word novella was an explanation for the premise.

In the story, Lovecraft describes the location of "the mound" this way:

[It was] a huge, lone mound or small hill that rose above the plain about a third of a
mile west of the village—a mound which some thought a product of Nature, but
which others believed to be a burial-place or ceremonial dais constructed by
prehistoric tribes. This mound, the villagers said, was constantly haunted by,
two Indian figures which appeared in alternation; an old man who paced back and
forth along the top from dawn till dusk, regardless of the weather and with only
brief intervals of disappearance, and a squaw who took his place at night with a
blue-flamed torch that glimmered quite continuously till morning. When the moon
was bright the squaw’s peculiar figure could be seen fairly plainly, and over
half the villagers agreed that the apparition was headless.

Now, if you look on GPS/topographical maps of the area around Binger, Oklahoma–like the excellent Delorme Oklahoma guide–you’ll see that ther AIN’T NO mound a third of a mile west of Binger. Lovecraft made that detail up.

BUT!

If you call the officials in Binger (as I did) to track down what Bishop may have been talking about, it’s easy enough to figure out the mystery.

Mound1_1It turns out that there is indeed a mound in Caddo County, where Binger is located, that is reputed to be haunted by ghosts. It’s name is . . . (are you ready?) . . . "GHOST MOUND" (Dum! Dum! Dum!).

 Ghost Mound is more than a third of a mile west of Binger (as well as a bit north-see map to the left). It’s also not the only death-related mound in the county. There is also "Dead Woman Mound"–so named because a local found the body of a dead woman there an buried her at the site. Dead Woman Mound, though, is located father north from Binger, and as far as I know does not have ghost legends associated with it. The best evidence I have is that Zealia Bishop was referring to Ghost Mound, with perhaps an admixture of information about Dead Woman Mound.

The thing, though, is that these mounds are real. They really exist. And folks have been visiting them since Lovecraft’s time. In fact, of late they’ve been using GPS devices to go there. Here are the coordinates:

GHOST MOUND: Lat.
35.4025, Long.
-98.61306.
DEAD WOMAN MOUND: Lat.
35.47583, Long. -98.50444.

Mound2_3If I’ve read the sattelite maps correctly, this (left) is a picture of Ghost Mound.

I plan to find out for myself, though.

Y’see, I have friends in Oklahoma City, and the next time I go visit them, I plan to stop off on the way and visit Ghost Mound (and Dead Woman Mound).

Hopefully, I won’t get dragged down to the blue-litten realm of K’n-yan!

If I do, DON’T COME AFTER ME! Spare the world and unguessable horror and LEAVE THE MOUND ALONE!