I’m not quite sure where I picked up The Adams Chronicles: Four Generations of Greatness by Jack Shepherd [1975, Little, Brown and Company, ISBN 0-316-78497-4]. It cost me $2.00, whereas it sold new, at its second printing in 1976, for $17.50, and used at a previous time for $5.98. I bought it thinking it would be a good history read. It was, and I’m glad I parted with the two.
The book covers four generations of the Adams family, beginning with John, second president. he was the fourth generation of Adamses born in America, but the first we know anything about. For many years history regarded him as almost an accidental founding father—an elitist, a monarchist, a distruster of rule by the people. More recent scholarship has returned him to a place of prominence among the American revolutionaries.
Much of John Adams’ writings fueled the Revolution. An example is his recording of James Otis’ argument, in 1761, against the Writs of Assistance. Since Otis was later deranged and burned most of his personal papers, most of what we know of this opening salvo of rebellion against England comes from John Adam’s notes. I was happy that Adams wrote an opinion about this event that accords with my own: “Independence was then and there born.”
John Quincy Adams is treated fairly by the book. His diplomatic successes, his failed presidency, his later Congressional career, and his efforts against slavery and for the Union are all described. I knew less about him than I had about John, and this book went a long way toward filling my educational gap.
I knew even less about the next two generations, having heard of Charles Francis Adams but knowing nothing about him or his career or his sons. They are treated in the book in less depth than the two presidents, which I suppose should be expected. Charles Francis Adams and his four sons who lived to adulthood—John Quincy II, Charles Francis Jr, Henry, and Brooks—spent less and less time with politics and more with literary and business pursuits.
Charles Francis Adams had a diplomatic and political career, even being considered for nomination as presidential candidate once, but he also spent much time editing his grandparents’ and father’s writings. Charles Francis Jr. began as a journalist but went into railroads, becoming president of the Union Pacific Railroad until he was forced out just before the Panic of 1893. Henry Adams did mostly writing, primarily of history but also a couple of novels. John Quincy II had a political career, trying to rebuild the Democratic party after the Civil War. Brooks, the youngest, had the least paragraphs in the book. He led a quiet life of writing and described himself as “a crank, very few people can endure to have be near them…as soon as I join a group of people they all melt away and disappear.”
The author made a valid attempt to show the family’s faults alongside their good qualities; yet I sense he was not neutral (duh; the subtitle tells me that). He generally likes the Adamses and sees them as a positive force in American history. The writing is good and captivating. It took me only fourteen sessions to get through the 452 pages, including the historo-babble filled Introduction by Daniel J. Boorstin. The book is well illustrated, and has an adequate index.
By 21st century standards, the book can be faulted for its lack of documentation. It has no footnotes. Thus it would be classified as a popular rather than a scholarly history. The bibliography implies the author relied primarily on original family writings. Some notes as to sources would have been nice.
While this is a good book, a worthwhile read, it is not a keeper. If I do any more study on the Adamses I would want to do it from the primary sources. As soon as I note a few things from the bibliography, off to the garage sale pile it goes.
The parable of the prodigal son is a favorite with Christians. What’s not to like? A son turns from his sinful life and his father accepts him back with unconditional love. It is taught in Bible studies and preached from the pulpit. This popularity might lead you to think that almost everything that needs to be said about it has been said.
Timothy Keller would disagree. Pastor of Redeemer Presbyterian Church in Manhattan, New York City, he has been preaching/teaching this parable for a couple of decades. In 2008 he published The Prodigal God (Dutton; ISBN 978-0-525-95079-0). The basis of the title is that, while the younger son led a wastefully extravagant life, God is extravagant to the extreme in his love and outreach to mankind. “Prodigal” means recklessly extravagant, profuse in giving. We would normally attach this to the younger brother (not the giving part). Subconsciously we would apply this to God as well, but might not think of this often. Keller artfully shows this extravagance by explaining the what the father in the parable endured in his culture.
Keller takes time to explain the younger brother/older brother dynamics, and how the older brother really has the same sin issue as his younger brother, but manifested in a different way: both want the father’s things, but not the father. One chose the sin of loveless disobedience; the other loveless obedience.
This small book, just 139 easy to read, small size pages, is a good read by itself. It can also be used as a small group study. A study book is available, as is a high quality video of Keller teaching this in six sessions. If you have an opportunity, do the study with a group. If not, at least read the book. You should learn much and be encouraged in your Christian walk.
It used to be that I picked up most books about the JFK assassination and read and kept them. Then I started picking up bios of JFK, always used. In June I bought at a thrift store A Question of Character: A Life of John F. Kennedy by Thomas C. Reeves (1991, Prima Publishing, ISBN 1-55958-196-4). I began reading it right away, finishing its 491 pages (including notes) in about a week.
The opening paragraph of the Preface is instructive:
It seems that I have always liked John F. Kennedy. I first saw him on television in 1956 when I was an undergraduate. The young senator was courageously struggling at his party’s national convention to win the vice presidential nomination, and I was taken with his good looks, energy, inspiring language, and grace in defeat. A look at Kennedy’s credentials as a war hero, intellectual, and liberal convinced me that he had a splendid future.
That tells the framework of where the author is coming from, but you sense a “but” coming. The Preface goes on to describe how the early biographies and memoirs of JFK were totally positive, what he later terms the Camelot School of Kennedy historians. Such people as Schlesinger, Sorensen, O’Donnell and Powers rushed out books that showed JFK to be a president who would have been envied by both Washington and Lincoln had they been alive.
But the “but” comes. By 1975, twelves years after Dealy Plaza, the literature began to take on some negatives. By 1977 it was exploded by Judith Cambell Exner’s book revealing her affair with him. In the decade after that, the Camelot School did their best to maintain the illusion of excellence of JFK’s life and presidency, but it was only a matter of time until more truthful, more balanced books and articles began to come forth.
Some time ago I read Seymour Hersh’s The Dark Side of Camelot, published in 1997 but researched beginning around 1992. I was shocked at some of what I read in that. Well, not really shocked, as I had already come to know that JFK was not the man many thought he was. But before that book I assumed his failings were in personal character, not in his job duties.
Hersh exploded that myth. Except it had already been exploded by Reeves, five years earlier. Hersh spent a lot of time on Kennedy’s womanizing. Reeves does also, but he goes more into the failings in doing the job Kennedy was elected to do, as well as in credentials. Here are some of the items that are well explained.
I’m out of time for tonight, but will come back to this in another post in a day or two. Let me say the book is well worth the read if you can find it, even at full price instead of 50 cents as mine cost. It’s going into my library.
Some time ago I reviewed Chuck Colson’s book How Now Shall We Live? This 1999 non-fiction writing is for the purpose of convincing Christians to have a “Christian” worldview. Colson and co-author Nancy Pearcey define worldview as “the sum total of our beliefs about the world, the ‘big picture’ that directs our daily decisions and actions.” For a Christian worldview, that would mean that the person and message of Jesus Christ should order and direct those decisions and actions.
I intended to write a second installment of the book, which is large. It’s been so long ago that I read it and wrote the first part of the review, all those good tidbits floating around in my gray cells have no sunk into the sludge at the bottom. So now I’ll have to improvise.
I remember that the best section of the book–that is the part that held my interest best–was the discussions of laws, law-making, court decisions, etc. We would expect Colson, an ex-lawyer and government official, to do well with that section. It is comprehensive and clear, well documented and foot-noted. The basic premise of the section is that Christians should be involved in the law-making/legal process, and that their Christian worldview should govern not only their actions but, hopeful, also the land in which the Christian lives. This is a gross over-simplification, but I think I have it correct.
Yet, this section of the book troubles me, causing me to pause and think. My thoughts are concerning if our Christian worldview should translate into laws governing Christian and non-Christian alike. In assessing this, I think of those with Moslem worldviews. If they do what Colson suggests and seek to influence the law and public policy, we will all soon be listening to the call to prayer broadcast throughout the neighborhood before dawn and four other times a day. We’ll be under sharia law, with hands and heads severed for the specified crimes. Businesses would have to close from sundown Thursday to sundown Friday. And we’ll have our major holidays around the hajj, not Christmas.
Is the cause of Christ furthered when Christians attempt to make non-Christians behave like Christians through the force of the law? Or is it furthered when the difference between Christian and non-Christian is greater? When Christians do what they do because of Christ, not because of the law? How great is the example of Chick-fil-A, which closes all their stores on the Lord’s day? Or the example of Sarah Palin, who had the Down Syndrome baby rather than have an abortion? Or the Christian who is audited by the IRS and is found to have correctly reported income for taxes? Much greater, methinks, than if we try to force non-Christians to behave according to Christian ethics built into laws.
I’m still thinking this over. Much of our code of laws is based on the principles of Judaism and Christianity. I wouldn’t want to do away with that. But it just seems that Christians may hurt the cause of Christ more by being over-zealous on shaping the law than by behaving as He wants us to regardless of the law.
Still thinking.
I’m not done with my taxes. Made little progress over a snowy weekend, but made excellent progress last night. So I now feel comfortable taking an evening to write things I enjoy, such as a book review of How Now Shall We Live? by Chuck Colson and Nancy Pearcy [Tyndale House Publishers, 1999, ISBN 0-8423-1808-9]. I finished reading this on March 9, after having begun it Feb 11. I took a couple of more days to go through some of the notes that I skipped while reading, then brought it to the Dungeon to write my review. It sat docilely on my work table awaiting this day.
I picked this book up used, for $1.99, at some used book store. I bought it more because of Coulson’s name and having liked the two or three of his books I’ve read before. I didn’t really know what it was about, even from a little bit of reading on the dust jacket. It’s about world view, specifically Christian worldview. So it agrees with a buzz-word topic of the 00 decade.
The book was somewhat heavy to get through, despite Coulson’s and Pearcy’s attempts at lightness and levity. Points of what a Christian world view consists of are illustrated with personal stories, both true and made-up, of people who lived out certain points: the New York cop who walked a beat and made a difference as he modeled Christ to those he encountered (true); a Hollywood producer who had to make choices about his films (fictional); and others.
Those were good. Actually, there’s nothing wrong with the rest of the book. Coulson explains that everyone has a worldview, and that worldview must answer three primary questions:
Where did we come from and who are we?
What has gone wrong with the world?
What can we do to fix it?
This leads into the section titled per the book: How now shall we live (i.e., in response to answers to the first three questions)? Coulson and Pearcy do an excellent job presenting the Christian answers to the three primary questions, and backing those answers up with a variety of references, both scriptural and extra-scriptural.
The book has extensive notes, which serve as a sort of reference to the Christian worldview. In fact, the entire book is almost a reference book, rather than a reading book. Oh, you can’t just jump into the middle, find a subject, and expect to use the book in refuting arguments against non-Christian worldviews–that is, unless you’ve already read the book. If you have, then you can use it as a pure reference book, with the excellent notes, index, and bibliography.
I will come back another day and write some more about this, as I don’t think I’ve done it justice. It’s 491 pages of text (plus notes, bibliography, and index) are, as I’ve said before, a bit difficult to sit with and read it cover to cover. But I’ll give my standard wrap-up in this post, and save a more detailed analysis for another day. This book was definitely worth the price, and would have been at full price. It’s a keeper, and shall be permanently in my library among its Christian counterparts. If you have not read much on worldview, this would be an excellent book to start with. Read it with concentration, and unhurriedly.
I would write more, but I’m anxious to write several other things tonight, including a political piece on friend Chuck’s blog. The wife went to OKC today to help with daughter, son-in-law, and grandson. I went straight from work to critique group tonight, but was the only one to show up. Must have had my signals crossed. Now I must use the solitude wisely.
This one I picked up somewhere–a used book store or thrift store, I think–because of Twain’s fame. As a writer, I should read what was successful, even if long ago, and see if I can learn from it.
I put this one in the reading pile somewhat arbitrarily, after Foxes Book of Martyrs and before Coulson’s How Now Shall We Live, trying to mix up new and old, fiction and non-fiction. This was a good place for it. Twain’s humor comes through in every short story, and I needed some humor. Some of it cause me to laugh out loud.
But, being a little less than half way through, I am laying it aside. Why? It’s just too much all at once. So far the forty stories I’ve read have all been humorous, none dramatic. Oh, the humor has its dramatic moments, such as encounters with thieves in “The McWilliamses and the Burglar Alarm”, though the drama quickly turns to humor.
They have all been excellently written in the first person, which gets tiring. Even when Twain uses a third person narrator, the narrator talks to the reader and finds a reason to switch to the first person point of view of the one he is narrating about. Writing gurus caution against too much use of the first person. Twain does it well, but it’s all too much and I’m laying it aside.
The stories vary in length, which is good. While more deal with western USA setting than other regions, Twain does situate some stories in other places, which is good. One tires of all western venues; it becomes too much.
Twain does not spoon feed his readers. He lets us think for ourselves and find the humor in his subtleties. And Twain is certainly subtle. His humor is that of the straight man in a comedy duo–Abbot rather than Costello, Laurel rather than Hardy, Rowen rather than Martin. Occasionally, however, Twain takes the voice of a vaudevillian story teller or a California tall tale teller. All this is good.
Tonight I finished “The Diary of Adam and Eve,” its twenty-two pages a two-night read. I knew it would be a hoot when it started: “Monday. This new creature with the long hair is a good deal in the way.” And it was a hoot.
But its all too much and I am laying it aside, placing it somewhere lower in my reading pile. I’ll come back to it. Twain wrote these over fifty years, and designed each to be a complete read in itself, not to be read collectively. Perhaps that’s why it’s all too much. But come back to it I shall, at its next appointed time in the reading pile.
I want to be careful with my statement about Tolkien’s “Oxford snobbery”. I’m sure some people would take offense at that. I don’t want to denigrate a great institution that has produced many scholars and statesmen. My concern is that Tolkien seemed to put himself above the masses as far as literature goes. Maybe C.S. Lewis did as well, for when they were meeting one time and decrying the lack of good literature in English, Lewis said to Tolkien, “We shall just have to write the types of stories we like.” [loose quote]
Tolkien was constantly correcting readers and reviewers about their misinterpretation of his works. This shows up in the letters. A reviewer would write something about The Lord of the Rings being excellent Christian allegory. Tolkien would write the reviewer and say it isn’t an allegory, Christian or otherwise, and that he hates allegory. Then he would write his publisher about it, and then one of his children, then maybe even a friend. A reader would ask a question about the mythology that came before his published works. Tolkien would sometimes write pages about Luthien and Beren and the Valor and Numenor (apologies to the Elvin language for not adding the accents where JRRT did), or at times he would advise the reader to just enjoy what was written and not worry about what wasn’t. His tone often seemed snobbish to me.
But, perhaps it is more a case of author pride than it is snobbishness. Tolkien worked years on his books, developing first the languages then adding appropriate myths that the languages must tell. He fought to have it published, even trying to strong arm his publishers into accepting a package deal of The Lord of the Rings and the unfinished The Silmarillion. He fought proofreaders who kept trying to change the spelling of words he wanted spelled a certain way. He fought his own personal schedule that never seemed to give him quite enough time to do all he wanted. Finally a book was produced. How dare a reader misinterpret something and then have the audacity to write him about it!
I don’t quite know why I am so fascinated by letters. It began with the letters of Charles Lamb, and has spread in every direction therefrom. I think I like them because they tend to be unfiltered history. Read someones letter, something not expected to be published, and you might just find out about the real person, not something a biographer wants you to know. Since these Tolkien letters are selected rather than complete, and since many of the letters are excerpted, some filtration has taken place. Yet, the history comes through.
I always try to include in my book reviews a recommendation of whether my readers should read what I read. What about this one? It cost me $7.98 plus Overland Park and Kansas sales tax, a steep price compared to what I usually pay. Should you go off and do the same? Probably not, not unless you are an incredible Tolkien fan, or unless you love letters as I do. Don’t worry about his references to Bilbo and Frodo and Gandalf. Don’t worry about the twenty pages of explanation of Numenor mythology. These might be difficult–they were for me. I’m glad I read them, and the book is a keeper for me, so that my letters collection is that much more complete.
JRR Tolkien wrote three great works:
The Hobbit, 1937
The Lord of the Rings trilogy, 1954-55
The Silmarillion, posthumously 1977,
and a few lesser tales related to his invented mythology, a hots of professional essays, papers, and speeches, and his collected letters. Let me say right off that I enjoyed The Hobbit, but disliked The Lord of the Ring, bogging down in the second half of The Fellowship of the Ring, and not picking it up again. Someday I will finish it, when many things more to my liking I have read.
I was predisposed to dislike Tolkien from my college experience. IN Butterfield Hall, all the guys I disliked because of their politics, alcohol consumption, or drug use raves about him. I concluded that Tolkien wasn’t for me, and gave him no more thought until reading a biography of C.S. Lewis. Still, I read nothing of Tolkien’s until the movies came out and decided I should read the books.
Fast forward to March 2009, when I was in Kansas City to present a paper at an engineering conference and, as is my out-of-town-habit, sought out a bookstore. In a seconds bookstore on Metcalf Ave., I found volumes of both Tolkien’s and Lewis’ letters. I left the bookstore poorer in cash but rich in literary acquisitions.
I found Tolien’s letters [The Letters of J.R.R. Tolkien: Selected and Edited by Humphrey Carpenter with the assistance of Christopher Tolkien, 1981, Houghton Mifflin Company] fascinating. many dealt with publishing and writing. Beginning with Letter 9 (in the book, which excludes many of Tolien’s extant letters) written on Jan 4, 1937, we learn about The Hobbit, already in production with mainly the maps and illustrations to finish. He was greatly concerned about the American edition, especially the illustrations: “…let the Americans do what seems good to them–as long as it was possible…to veto anything from or influenced by the Disney studios (for all whose works I have a heartfelt loathing).”
This is an example of what I tend to call “Oxford snobbery” in Tolkien. It was just against Americans, but against anyone who tried to analyze his works. Tolkien commented to friends and publishers about negative reviews. He corrected those who misunderstood his invented languages. He corrected misconceptions about the mythology of Middle Earth, main after The Lord of the Rings appearance, and sometimes advised his correspondents not to worry about it.
Certain themes continually show in the letters.
I have much more to write about this, but my post is too long as it is, and I need time to collect some more thoughts. Look for a second post.
It was 1843, and Charles Dickens’ latest novel, Martin Chuzzlewait, was not selling well–at least not by Dickens’ standards. So for another project to make some money, Britain’s most popular author wrote A Christmas Carol and got it to the market fast. It didn’t sell wildly, but made its author a little. More importantly, it established an important tradition: the Dickensian Christmas, and over twenty years of Christmas books and stories.
The next year Dickens wrote The Chimes, as he had A Christmas Carol, seemingly in off moments between his regular novels being written chapter by chapter just in time to be serialized, and rushed it to print. It is the story of Toby “Trotty” Veck, a day laborer/porter, aged into his sixties. He spends every day on the streets, in the shadow of a church, waiting on someone to have him deliver a letter or small package for six pence, or maybe a shilling.
From the church the chimes peal, keeping Toby company and speaking to him according to his mood. Toby Veck is poor, and almost alone. His young adult daughter, Meg, is the only one close to him. She brings him a hot lunch of tripe and potatoes, and they sit on the doorstep of Alderman Cute for Toby to eat. The gentleman passes out his door with two equally corpulent friends. They upbraid Toby for eating tripe–“the least economical, the most wastefull…consumption”–and finish what’s left on Toby’s plate. The, as Richard comes, the man Meg has just said she it to marry on new Years Day, the alderman advises Richard he can do better and not to marry Toby’s daughter. He does, however, engage Toby to deliver a letter to the local Member of Parliament.
The book then follows Toby’s actions that day and a dream he has that night. Toby delivers the letter to the MP, learns it contains orders to incarcerate a certain Will Fern who is down on his luck, meets and encourages that man and befriends him. He makes a midnight visit to his beloved chimes, and while among them falls into a trance, or perhaps a dream. He see things in Meg’s future, in Richards’ future, and his new friend’s future, and even his own future. The book ends with “all’s well”, as Meg and Richard marry on New Years Day, Toby’s new friends–Will Fern and his adopted daughter–come to live with him.
Although counted as a Christmas book, Christmas is never mentioned. All events look forward to New Years Day, which is close at hand. After reading A Christmas Carol many times, and seeing umpteen dramatic presentations of it, plus the many modern adaptions, almost anything else Dickens wrote about Christmas will be a let-down. And this one was. I found it difficult to follow Toby’s dream/trance, and all that was happening. Perhaps I didn’t read it as closely as I needed to. The language is slightly archaic, and the physical and social circumstances unfamiliar to a 21st Century American. None of these badly so, but perhaps they added up to hinder understanding.
The characters are not as well developed as in other Dickens books. The alderman and the MP are bad guys. Everything they do works against the poor, yet they call themselves the friends of the poor and justifying various anti-poor actions as being in favor of the poor. Each one makes a single appearance in the novella, so perhaps Dickens did not have enough space to fully develop them. This book is much more social commentary than A Christmas Carol, something Dickens put in many of his books. The rich and powerful are bad, the poor and downtrodden are good. No in between, no mixtures, no offsetting qualities. I haven’t read much Dickens (that is reserved for retirement), so I don’t know if his novels have better developed heroes and villains than this one.
Should you read this? Probably, if you can find it without plunking down a bunch of money. It should be in any collection of Dickens’ Christmas writings, and is probably available on-line. It’s good to branch out from his best known Christmas story. Next Christmas: The Cricket on the Hearth.