Showing posts with label I own it. Show all posts
Showing posts with label I own it. Show all posts

Tuesday, June 30, 2026

George Washington's Secret Six by Brian Kilmeade and Don Yaeger

A good friend saw this book at a thrift store and thought of me: George Washington's Secret Six by Brian Kilmeade and Don Yaeger. I'm glad she did. 

I was familiar with story, especially after watching the show Turn, but reading about it was fun.

It tells the harrowing story of six people, centered around Abraham Woodhull (aka Samuel Culper), who smuggle information about New York city to Washington. It's obviously a dangerous job as Nathan Hale had already been hung after being caught as a spy. 

The ring involves Woodhull, a neighbor and tavern owner Austin Roe, printer and coffee shop owner, James Rivington, river boat pilot, Caleb Brewster, shopkeeper Robert Townsend, and the mysterious female agent, 355. All would collect information and add whatever they could as the correspondence made its way to Washington. 

They specifically noticed troop movements and the location and type of military equipment located in and around Manhattan. They were instrumental in diverting attention when the French entered the war on the American side, as well as alerting Washington to the British plans in regards to the French. 

Unfortunately, by its very nature, the spies were accorded little affirmation after the war was won. Some, like James Rivington suffered harm. Being thought of as a staunch loyalist, his cultivated persona, his newspaper suffered and he ended up in debtors prison. Others simply disappeared into the sands of time until discovered years later. We still don't know, and probably never will, who Agent 355 is. She probably died in, or at least was captured and sent to, a hellish prison ship. 

We certainly owe these patriots a debt of honor.

Friday, May 22, 2026

A Praying Life by Paul E. Miller

Our book club made an odd choice: Non-fiction and theological. But I loved A Praying Life by Paul E. Miller. The author calls the reader to a prayer life filled with helplessness, humility, and childlike faith.

He begins by describing the relationship Jesus had with the Father. It's one of utter dependence. Despite the fact that Jesus, alone among humans, is the only person who could truly declare himself capable of living independently of God, he is the only human who has ever fully dedicated himself to live at one with the Father. We are to become "like little children," wholly trusting in and depending on the Father, moment by moment. Miller says about Jesus when he contemplated the separation he would feel on the cross, "He had never experienced a moment when he wasn't in communion with his Father. Jesus' anguish is our normal." (p. 33) This hit me hard. Do I anguish over my lack of engagement with God the way Jesus did?

Unfortunately in our modern era, we have allowed cynicism to replace trust. Even Christian will try to give their cynicism a gloss of religiosity by becoming stoic and acting as if they are fine with whatever God does, that it doesn't matter to them at all. Jesus was neither a cynic nor a stoic nor an eternal optimist. He wholeheartedly gave himself to the Father and cried out with anguish when he saw hurt and injustice. The Father wants us to come to Him aware of reality but fully trusting in Him. Miller says, "I am not called to put on rose-colored glasses and see everything in life as pretty and good and uplifting. Rather, I am called to trust that God sees what I see." (p. 72)

As children, we are to come to the Father asking "anything" in Jesus' name, that is, with his authority. That's an overwhelming promise if we truly believed it. The problem is that we don't. Again and again Jesus says that whatever we ask will be granted to us. But how does that work? Can I ask for a million dollars and expect it show up on my doorstep? Apparently not. Rather we are to have an attitude of ask in expectancy and desire, while maintaining a sense of surrender: Shadrach, Meshach, and Abednego's "if not" faith. We desire, we ask for our deepest desires, trusting that God placed those desires in our hearts in the first place, we hope, we wait, and we accept His perfect answer. He said we can ask for the impossible, for "nothing is impossible with God." He gave as an example asking for a mountain to fall into the sea, yet we struggle to ask for renewed relationships, remarkable healing, and the resurrection of long abandoned dreams. We have not because we ask not. What a convicting truth. God wants me to come to him with my real childlike self and ask for anything. So often we think either that God doesn't care about a particular desire, or that it's too selfish or frivolous. But how do you have a relationship with someone to whom you cannot tell your heart's desire. He gives the example of a vacation home. What if, instead of worrying and saving and planning and researching and stressing about our ability to afford a vacation home, we simply told the Father that it's our desire, but that we would rest and submit to His good plan. Let Him delight to provide and "make our joy complete." What a waste to not ask, not because then we won't receive, but because when we do receive we fail to see it as a gift from Him. In all this asking, we must also ask that he change me. I must allow Him to conform me to the likeness of His Son so that my desires begin to align with His. This one scares us because He might actually do it!

But what happens when we ask and the Father is long in answering? We learn to live in the story. So often God's answer is, "Not yet." He's working, moving the pieces, waiting for the time, and so often that feels like abandonment. It's ok to feel abandoned. In fact, one of the charges against Israel was that they failed to cry out to God when they felt alone and hopeless. God wants us to come to Him in lament when we are in the midst of the story. God is not a genie for whom we snap our fingers, and He obeys our command. What kind of relationship would it be if we did not learn to wait and trust? It would not be a relationship at all. In fact, Miller says that we live in the "Desert" between "Hope" and "Reality." This is where our story is being written. If we fall into denial, or determination, or despair, we miss the story He is writing. Rather we are to turn to Him, (not complain to those around us) with our reality and then place our hope in Him. It is in the desert that we experience communion with Him as together we walk the path He has laid out. Not knowing how the story ends is the hardest part. That takes us back to that childlike trust. As we walk in the desert, we must believe "three things about God: First, God is sovereign. He can do something. Second, God is love. He is for me. He wants to do something. And finally, God is a covenant-keeping God. He is bound by his own word. He will do something." (p. 186)

I love the way Miller sums up our role:
"1. Don't demand that the story go your way. (In other words, surrender completely.)
2. Look for the Storyteller. Look for his hand, and then pray in light of what you are seeing. (In other words, develop an eye for Jesus.)
3. Stay in the story. Don't shut down when it goes the wrong way...When the story isn't going your way, ask yourself, 'What is God doing?'" (p. 205)

We are not victims in our story. We are constantly being made to die to self and trust in the Giver of Life. It is only in relationship with the Father that any of this life begins to make sense and achieve purpose. And that relationship is formed in the crux of the desert as we ask, wait, and watch. He is for us, not against us and delights to give us the desires of our hearts, while transforming both our hearts and our desire.

Monday, December 1, 2025

Charlotte's Web by E.B. White

Cary Christian is doing a faculty book club in order to acquaint our staff with what and how we teach. Our latest read is Charlotte's Web by E.B. White.

I read this book as a child and found it magical. I read it again to our children and loved it just as much. I will say the ending it heart-rending, however.

But this time, although I expected the same magic, I didn't feel it. 

I hate to say it, but maybe I'm too old...?

It's hard for me to try to suspend disbelief and imagine non-humans as sentient. I love Toy Story, but it only works if the toys are alive in Andy's imagination. If they are truly sentient, the ramifications are too horrifying to contemplate.

I wanted Wilbur and Charlotte and Templeton to be alive in Fern's imagination. But not only does the book disallow that entirely, Fern loses interest in the whole animal world when she meets a boy

I realize it's a children's story exploring themes of friendship and sacrifice. White nicely contrasts Templeton, who never learns to look beyond his own selfish appetites, and Charlotte, who sacrifices all for Wilbur. The pig, himself, grows a bit as he realizes he just might be who Charlotte has always seen him as. All very human. But if real for a single moment, I am a mass murderer of hundreds of other Charlottes found lurking in my home. 

I hate to be a spoiler of magic, but I just couldn't feel it this time. 

Thursday, September 25, 2025

The Feast by Margaret Kennedy

We read The Feast by Margaret Kennedy for our Book Club. I'm really glad we did. 

It takes place in an isolated bed and breakfast in Cornwall, England, in 1947. World War II has just ended, but the world is not back to normal yet. A few families have gathered to escape that world for a few short summer weeks. By the end, they will have bonded in a way they never thought possible. 

Early in the book it is revealed that a landslide has buried the seaside hotel, killing seven guests. The story unfolds as the survivors recount the week leading up to the disaster. We know it is coming, we just don't know when or to whom.

Yet as the book goes along, the reader finds she is rooting for some to make it, and cringing to think there are some that don't deserve to. 

By the end, we find that Kennedy chose wisely.

The best part of reading this book came during our discussion. Apparently we had all missed the introduction that stated, "The Feast situates the age-old questions of sin, retribution and salvation against a specific post-war context of shortages and squabbling, and this is what gives the novel such immediacy and texture. Pride, gluttony, covetousness, lechery, wrath, envy and sloth are well in evidence at the Pendizack Hotel" (p. IX). I think we all assumed those sins would be evident. We completely missed Kennedy's ingenious ability to embody each sin a particular character. We all gasped with the realization.

It's a clever, enjoyable read. The twist is worth the price alone.

Friday, July 25, 2025

The Face of Battle by John Keegan

Somewhere I saw this book highly recommended as one of the best books on war ever written. So I decided to give The Face of Battle by John Keegan a try. 

I'm not a huge fan of war books, but this one was interesting. 

He decides he will tell military history differently than it has been done in the past. He wants to look deeply into the face of the men who faced the battle. He states early on that he intends "to discuss wounds and their treatment, the mechanics of being taken prisoner, the nature of leadership at the most junior level, the role of compulsion in getting men to stand their ground, the incidence of accidents as a cause of death in war and, above all, the dimensions of the danger which different varieties of weapons offer to the soldier on the battlefield." (p. 77) He uses three battles as jumping off points for these discussion: Agincourt, Waterloo, and the Somme. He presents them in chronological order and also in order of magnitude. By starting with the much smaller, earlier battle of Agincourt, he provides a helpful place to compare later battles.

One plus, I got to read about battles I have only cursory knowledge of. And, he made it interesting.

He begins with the medieval battle of Agincourt on October 1415. It a small (by modern standards) battle that lasts only one day. It involves the French and the English and occurs at the end of the Hundred Years War. The killing and violence are horrifying, but Keegan makes note of the three most motivating factors: alcohol, King and religion, goods and glory. Although he thinks the last is probably the most important. At a time when even the battle-hardened looked to their priest for permission to kill, knowing that God and the King fought by your side was highly motivating. It didn't hurt (apparently) to be drunk, either. But knowing you would be rewarded in this life pushed men into a level of violence our modern sensibilities simply cannot comprehend. 

Then he moves to another French and English battle, Waterloo, on June 18, 1815. It's scope is much larger than the battle of Agincourt, covering over 2 square miles.  Despite the Duke of Wellington's desire to dismiss any literary or historical accounts of it, the battle looms large in the imagination. And it's no wonder. 

"For the first time in the history of the British army, each veteran of the battle was awarded a commemorative medal. He was to be known as a Waterloo Man and his single day of service on 18 June1815, was to count two years pension. This alone was sufficient to convince even the most unimaginative private soldier that he had survived an extraordinary event; officers were in no doubt of it from the moment the battle closed..." (p. 117). 

When Napoleon returned to France after his exile and the restoration of King Louis XVIII, the powers of Europe decided he would not return to power. They mustered four large armies to meet him, made up of the Austrians, Russians, Prussians, Belgiums, and an Anglo-Dutch army formed on a core English army. Napoleon, seeing the writing on the wall, decided to attack on of the first arrive, the Belgiums. After quickly dispensing them, he turned to the Anglo-Dutch army and attacked head on. That's exactly what the Duke of Wellington assumed he'd do. Although he initially tried a feint to the left, the battle commenced in the middle. The battle is generally considered to have five phases, although that was not obvious to the participants. Obviously in a battle this size the descriptions of the fighting and the wounded stagger the imagination. But once again, the French are dispatched and history moves on.

Moving forward into the future, Keegan describes the battle of the Somme. This is the horrifying trench warfare of World War I. Suffice it to say that this battle encompassed a much larger geographic location and lasted much longer than the others. 

From AI:

Core Themes of Keegan’s Analysis
  • The Brutality of Industrial Warfare: Keegan emphasizes how modern machinery—specifically automated machine guns and high-explosive artillery—turned the battlefield into a mechanized slaughterhouse that completely overwhelmed human endurance. [1, 2]
  • The Failure of the Bombardment: He details how the preliminary British artillery barrage failed to cut the thick German barbed wire or destroy deep underground concrete dugouts, leaving the defending German troops intact and ready. [1, 2, 3, 4, 5]
  • The Human and Institutional Cost: Focusing on July 1, 1916, Keegan notes the devastating loss of 60,000 British casualties in a single day. He highlights the tragic optimism and courage of the volunteer "Pals" battalions who advanced into certain doom. [1, 2, 3, 4]
  • The Role of the Officer Corps: Keegan explores how the British public-school ethos shaped junior officers, maintaining a fragile sense of duty and social cohesion even as entire platoons were wiped out. [1]

For a book about warfare, I liked it far more than I thought I would. Unfortunately I waited too long to summarize it and didn't want to actually re-read it to get this summary. Ergo the AI addition at the end.

Friday, July 11, 2025

Beauty for Truth's Sake by Stratford Caldecott

A fellow teacher recommended Beauty for Truth's Sake by Stratford Caldecott, stating that it had a great impact upon her. Since I greatly respect her, I figured her recommendation was as good a reason as any to buy it and read it. 

I had to read it twice. 

It's very dense. Even the title, Beauty for Truth's Sake, is enigmatic. What does that even mean? Even after reading the book twice, I'm still not sure that I can explain it. 

Caldecott is making the case for re-enchanting education. He believes we went wrong when we separated Faith and Reason. 

He begins with a discussion of the trivium, grammar, logic, and rhetoric, and the quadrivium, arithmetic, music, geometry, and astronomy, which together compose the seven liberal arts. As understood by the ancients, it was the study of these things that would lead a student to the ultimate good, which was the study of God. In this world, faith and reason worked together to free the student up for that most good, true, and beautiful. "The assumption of this system of education was that by learning to understand the harmonies of the cosmos, our minds would be raised toward God, in whom we could find the unity from which all these harmonies derive: Dante's 'love that moves the sun and the other stars.'" (53) But western civilization long ago lost the connection between faith and reason and so God and the study of theology became worthless pursuits. 

By losing sight of the purpose of education according to Plato, we have lost sight of our very humanity. Plato describes the power of learning on the soul: "the instrument of knowledge can only by the movement of the whole soul be turned from the world of becoming to that of being, and learn by degrees to endure the sight of being and of the brightest and best of being, or in other words, of the good." (22) Knowledge, then, is its own end. It is be valued because it leads us to beauty. And truth resides in beauty. John Newman states, "I have said that all branches of knowledge are connected together, because the subject matter of knowledge is intimately united in itself as being the acts and work of the Creator." (29) True beauty is the harmony found in the universe. To miss or denigrate beauty is to lose both truth and goodness as well. And all beauty is found in acknowledging the Creator.

Caldecott then discusses the poetic imagination and our need to awaken it. This means understanding how the medievals saw at the world. Theirs was a cosmos infused with divine symbolism. "Everything that exists, in whatever mode, having its principle in the Divine Intellect, translates or represents that principle in its own manner according to its own order of existence; and thus, from one order to another, all things are linked and correspond with each other so that they join together in a universal and total harmony which is like a reflection of the Divine Unity itself." (48) It was this elimination of the symbolic and poetic understanding that caused the great divorce between science and religion and art from science.

The author then goes onto discuss how the ancients imbued that first of the quadrivium, arithmetic and numbers, with symbolism. He starts with mathematics and shows how numbers pointed the mind of man to God. It begins with 1 - the ultimate symbol of unity that exists in God, himself. Then 2, which clearly delineates the symbiosis of the Father and the Son. But it is 3 that completes the picture of the Trinity and the love that flows between Father and Son. Caldecott spends quite a bit of time on more number symbolism, including the "golden ratio," and the ways the medieval world used number theory to point the people to the truth of God. 

From arithmetic, he moves to the next topic of the quadrivium, geometry. Specifically he shows how circles and other geometric shapes point to the unity of the Trinity. Not only do circles and triangles capture the beauty of the godhead, but proportion as well. Caldecott states, "A single relationship unites the Father to Christ, Christ to his disciples. Christ is the proportional mean between God and the saints." (81) He even relates pi, and its unending string of numbers, to the infinite love of God for his creation. If the Holy Spirit is the circle connecting the two points of Father and Son, then his measure is Ï€d, an infinite number times the distance between Father and Son. We reside in the middle of that circle!

Next in the quadrivium is music and to this Caldecott turns. According to the ancients, the universe is singing! And "to understand the universe is to appreciate its music, the harmonies between its parts, the rhythm of if movement, and the proportion of its elements." (94) This music becomes physically manifest in architecture as well. Unfortunately, we have lost sight of the verticality seen in medieval architecture, with its intentional pointing to God. We have focused on the horizontal, that is man to man and to his environment. Even the tallest skyscrapers are simply horizontal buildings stacked upon each other. He calls for an architecture based on verticality, permanence, and iconography. Not only buildings, but the natural world is singing. "The animals, plants, and minerals, the stars and elements, were universally thought to 'praise' their maker, either simply by their very existence, or when called upon to do so by man (who gives them a voice they do not possess in themselves)." (107)

This universal singing leads naturally to astronomy, the fourth branch of the quadrivium. C.S. Lewis brilliantly reminds us that "The music which is too familiar to be heard enfolds us day and night in all ages." (110) We live in an enchanted creation and we miss it because it is all too familiar. Unfortunately early astronomers missed the mark in their insistence on an earth-centered system, and so lost some credibility. The problem was that the astronomers so believed in the mythical symbolism of creation that they worked backward from that presupposition. Rather than let the actual data guide them and then discover the beauty, they tried to impose their own vision of the beautiful, distorting what God had actually designed. In attempting to "save appearance" they created increasingly complicated descriptions of what was actually a beautiful system: the sun at the center (light) and the elliptical orbits of planets which contain two centers, just as we orbit our lives around the visible and the invisible God. Much beauty exists in the truth of the created order. The ancient astronomers lacked the faith to wait for that beauty to be revealed. 

The final subject of astronomy should lead most naturally to the study of God, but in our secular and disenchanted world, we have become buffered selves, disengaged from the world. "Without those ties, without that embeddedness, nature was drained of grace, and our connection to the transcendent God became less a matter of imagination or intellect or feeling than of sheer willpower." (124) To re-enchant the universe, we must return to revelation and worship. If we define "liturgy" as "a formal ritual enacted by those who understand themselves to be participating in an action with the divine..." (Wikipedia), then liturgy may be our salvation.

Can we see liturgy itself, then, as the "lost key" to humane education that we have been searching for in this book; that is, to the reintegration of all things, all subjects, in a vision of sacred order? Would a renewed appreciation of liturgy help to anchor theories about number and symbolism and quality more profoundly in real life, enabling us to introduce some much needed harmony into our own souls too? (126)

Caldecott reminds us that all societies are religious societies and all contain a creation story, a doctrine of the end times, and a liturgy or set of rituals to organize time and space. Ours has moved away from true religion to a secular and God-denying counterfeit religion. We must therefore start with remembering. We were created by God and that knowledge should evoke in us gratitude. That gratitude should turn into worship. This, then, should engender an appreciation of the seven liberal arts as a way to give ontological depth to our universe and point to a harmony that harmonizes our souls with the soul of the Creator. Modernity rejects this vertical dimension and so leads to a fragmented and dissipated self. It is the very definition of hell. The man whose soul seeks to harmonize itself with its creator flies on wings of both reason and faith, all bound up in love. Reason will lead to faith as beauty is revealed and faith will naturally engage in reason to reveal more beauty. It is, as Dante tells us, love that moves it all. 

Saturday, June 7, 2025

The Good Teacher by Christopher Perrin and Carrie Eben

The book, The Good Teacher by Christopher Perrin and Carrie Eben appeared on my radar, and I decided to give it a try. I knew it contained all the familiar tropes common to Classical Education: festina lente, multum non multa, etc., and as such, I expected to learn very little new material. I guess I hoped it would validate and reinforce what I was already doing. In a way, I suppose that was true, however, not before it absolutely kicked me in my teacher behind.

Let's begin with this summary of each principle given in the back of the book. After each, I will offer an evaluation of myself based on how I am doing on that particular principle.

The Goal of All Education:

Wisdom and Virtue

By employing the following principles, teachers will naturally cultivate virtue and wisdom in the lives of their students.

1. Festina Lente, Make Haste Slowly

It is better to master each step rather than to rush through content; the quickest way forward is to ensure that you take the time needed for mastery. To make haste slowly is to set a pace that is fitting for the time that is available and that ensures students master what you teach them.

Right away, the very definition of the principle had me crying for mercy. It's true that I try to cram as much in as possible. I DEFINITELY don't "take time for mastery." Ouch. The authors claim, "To 'go forward' without mastering the skill... is to go backward and do great harm" (p. 21). So yeah... They add, "Festina lent allows the time needed for students to love something well" (p. 30). I completely failed the assessment given at the end. 

Action Steps:

  • Focus on mastery, not "covering material."
  • Ask students to repeat major lesson principles several times throughout the lesson.
  • Leave room for student questions and unforeseen learning curveballs.
  • Resist being flustered or rushed by all I feel I have to accomplish in a day or week.
  • Do not give into pressure to finish the curriculum.
  • Privilege the students' needs over the curriculum
  • Cut down on the activities and objectives per lesson, focussing on one idea or skill.

2. Multum Non Multa, Much Not Many

It is better to master a few things than to cursorily cover much content that will be forgotten; it is better to study fewer things but study them well; it is better to deeply understand a single book than to superficially read several books that will not be loved nor remembered; it is better to study deeply the truly best things available than to divide attention and comprehension among several good things.

Once again, the very definition got me. Since this one is similar to the last, of course I was going to be brought face-to-face with my failure! This one can be described with the words "savor, linger, attend, and ponder" (p. 36). They remind me that I must "be selective and only teach what is necessary for the student to learn well" (p. 36). They emphatically state that doing too much simply CANNOT be done! "If we overwhelm the students with too much of a good thing, we will do mare harm than good and even ruin their taste for something beautiful" (p.37). Double ouch! 

Action Steps:

  • Only include one objective, "truth," or logos per lesson.
  • Teach a few things deeply rather than cover a multitude.
  • Make clear to students that mastery of a skill or idea increases the joy or love of learning for this particular concept.
  • Remember that love and mastery leads to further learning. Frustration and "covering" do not.
  • Resist becoming impatient or intimidated with the depth of conversation or time on a particular idea or skill.
  • Do NOT feel overwhelmed by what needs to be covered. 

3. Repetition Mater Memoriae, Repetition is the Mother of Memory

Revisiting and reviewing are not rote learning but rather deepening love, affection, and understanding of something true, good, and beautiful. It is like kissing the photo of a beloved person. Important skill, ideas, facts, persons, stories, and books should be revisited in regular and fresh ways that deepen understanding, retention, and delight.

The authors make an interesting claim concerning repetition. I find it boring and unnecessary, while they state that ideas the students love will be a joy to review. In addition, "educators helps stop the leaks by repeating things worth remembering" (p. 60). Like the last two, in my haste to "get through" the material, I definitely neglect repetition and review. 

Action Steps:

  • Regularly review and repeat information through having students summarize and explain what we have covered.
  • Consider games, songs, and chants to help review.
  • Resist the fallacy of too much knowledge which assumes the students "get it" without first ensuring that they, in fact, do "get it."

4. Songs, Chants, and Jingles

We sing when we love, and we remember what we love and sing. Children (up to about age twelve) enjoy singing and chanting ideas and facts that they have come to know and treasure. Regular singing and chanting delight students, employing their bodies, voices, sight, and hearing; deepening learning; and making it permanent.

The authors make clear that this is mostly a lower grade principle, but it definitely has application even to the oldest students. And I agree. I do this, in a sense in the daily Catechism. It's a daily chant of the most important information. And since it's done daily, it incorporates the need for repetition! But I could stand to include songs a bit more. 

Action Steps:

  • Offer patriotic songs in the place of the prayer each day after the Catechism. 
  • Do not let my own lack of singing ability thwart my attempts to inculcate song in our day. 

5. Wonder and Curiosity

Wonder is an astonishing encounter with reality that sparks love and study. Curiosity is a disposition that seeks to explore, investigate, and learn. Sometimes a spirit of curiosity leads a student to an encounter of wonder; sometimes an encounter of wonder further cultivates a spirit of curiosity.

When a student has been captivated by something true, good, and beautiful, the most engaged form of learning begins because the student has become enchanted with an earnest desire to know and becomes his own teacher—he becomes an intellectually honest person. This wonder is modeled by teachers; students are inspired and imitate their teachers.

The authors remind us that "when our palpable ignorance is combined with a longing to know, we are ready to be educated--we have become a student" (p. 99). Each lessons needs to start with something to spark the wonder and curiosity of the students. This could include a question or at least an objective for the day so the student can begin to wonder at the answer. The teacher, however, should not be too quick to answer her own question: "The good teacher will neither tell students what they are to see nor explain matters before the students even raise question. She will work to place wonders before them; they will gaze, awaken, and wonder. They they will ask questions with anticipation and even hunger" (p. 101). At the same time, the teacher must resolve the questions with knowledge. Land the plane. 

Action Steps:

  • Avoid a hurried or over-planned lesson which leaves no time for wonder. 
  • Begin each lesson with an objective and/or a question to spark wonder and a recognition of a gap in knowledge. Ask myself, "How can I engage students' wonder before the lesson?"

6. Scholé and Contemplation

We long for a place, without distraction and noise, to study and contemplate with our friends. Scholé provides the atmosphere, the set-apart, sacred space and time that enable students to see together. Wonder certainly stimulates contemplation, but scholé provides the conditions for it to continue and spread

Once again, I recognize myself when the authors claim that many teachers "are often busy, distracted, and anxious--doing good things while neglecting what is best" (p. 130). They recommend a sabbath-like rhythm of allowing for approximately 1/7th of the lesson to involve contemplation. It must be strategically planned and integrated so that contemplation and active learning go hand-in-hand. 

Action Steps:

  • Provide time for relaxed discussion and contemplation during class.
  • Allow students to "play" as a part of the learning process.
  • Do not sacrifice contemplation in order to "get more done." 
  • Allow for quiet space and do not fill it with the sound of my own voice!

7. Embodied Learning -- Liturgical and Poetic Learning

Because humans are bodies as well as souls, creating academic, sensory, and bodily rhythms modulates and deepens learning. Students as bodies learn through all five senses; embodied learning honors learning through the eyes, ears, nose, tongue, and hands. Students will desire to be in harmony with the world's beauty when they experience embodied rhythms, practices, liturgies, and routines. 
Because humans are bodies as well as souls, one way we know reality is through a sensory, participatory bodily engagement with the world, which evokes awe, delight, and sometimes even fear.

Liturgies are "any communal activity that is patterned, ordered, and formative" (p. 146). These are the routines that we do as a class. My Catechism is a great example of this. As we stand and recite together, we are incorporating "embodied" learning which engages both body and mind. The key word for me to remember is "formative." The liturgies must have the impact of forming the student into the virtuous person I desire. Part of this embodied learning is the decor and sounds that pervade the room. They suggest a "coffee station" for the smell alone! Cocoa in the winter and lemonade in the summer! The authors chastise us for failing to engage the whole of the student. "Our mistake is that we routinely overlook and fail to harmonize all of the senses when teaching and act as if students had one giant set of eyes, a modest set of ears, very small hands, and practically no nose or tongue" (p. 159). 

Liturgiical Action Steps:

The authors suggest a daily routine, similar to hosting a meal, that I find very helpful:

  • Invitation: Establish the classroom as a welcoming space to explore the good, true, and beautiful.
  • Preparation: All the work accomplished in prior lessons.
  • Welcome: Build interest and expectations for the coming lesson.
  • Drinks and hors d'oeuvres: Short review/contemplation.
  • Seating at the table: Arrange desks in the most conducive manner.
  • Prayer: Ask the Spirit of God to illuminate understanding
  • Conversation: Lecture, seminar or tutorial.
  • Dessert and coffee: Conclusory part that is relaxed and summative.
  • Departure and good-bye: Exchange of thanksgiving and gratitude/well-wishing.

Poetical Actions Steps:

Poetic knowledge involves "showing, not telling." It incorporates all the senses. Consider projects/simulations. But not to excess. 

  • Incorporate all five senses.
  • Include beautiful art, music, and/or poetry in each lesson.

8. Docendo Descimus, By Teaching We learn 

Students want to teach what they have come to know, and when they do, their friends pay particular attention and are inspired to learn. Knowledge taught is twice learned. Peers can teach peers; older students can teach younger students; students when they teach become filled with greater desire to learn.

This principle reinforces the notion that students learn best when they are the teachers. I try to incorporate this in our daily discussion as well as projects. I think I'm doing ok on this! But I could be better and more intentional.

Action Steps:

The authors recommend the following structure:

  1. First Little Talk: Introduction of the topic/"Entice"
  2. Presentation of the Artifact: Actual lesson or artifact under consideration.
  3. Narration: Students summarize and describe the lesson (repetitio mater memoriae/docendo discimus). 
  4. Second Little Talk: Analyze the narration for what is missing or incomplete. Use the Common Topics:
    • Relationship: Cause/effect
    • Circumstance: Context
    • Comparison: Compare to other lessons/artifacts
    • Testimony: Credibility of the author or other author's opinions
    • Definition: What is it under consideration?
    5.  Response: Student respond somehow to what they learned.

9. Optimus Magister Bonus Liber Est, The Best Teacher is a Good Book

The voices of great teachers in the good books never stop beckoning, inspiring, teaching, again and again with infinite patience. The best book is by a great author and is a book wisely selected (usually by a teacher) for a particular student at a fitting time. One who guides a student through a study of a good book is a tutor; the teacher is the author. Together the author (teacher), tutor, and student engage in a three-way conversation that educates remarkably.

According to Seneca, "You must linger among a limited number of master thinkers and digest their works if you would derive ideas which shall win firm hold in your mind. Everywhere means nowhere" (p. 213). This absolutely pierces to my soul! I am so guilty of trying to introduce so much to my students that I fear they remember, and certainly own, little of it. 

This section, however, validates my idea that reading aloud text and privileging the text is the right way to go. It also serves as a good reminder to get students using their commonplace journals. Often, in my too-stuffed lesson plans, we have no time to actually do this. I am skipping the point of the lesson. Allow them  to begin to "own" the learning by recording it!!!

Like the previous section, they recommend the use of the Common Topics to find great questions, with the addition on an "Ethic/Obligation" section asking "What should this person have done and why?" (p. 225).

Action Steps:

  • Use Commonplace Journal with every reading.
  • Use Common Topics for discussion questions, maybe even in reading packets/reading quizzes.

10. Conversation and Friendship

Ongoing conversation between teachers and students, and between students and fellow students, creates a friendship of the soul that gives birth to learning that is personal, mutual, delightful, and deep. In continuing exchanges over long spans of time, the teacher forms the student in his likeness. But the student too renews and refreshes the love of learning in the teacher. Academic conversation characterizes all learning; both the student and teacher seek the true, good, and beautiful together as academic friends and fellows.
C. S. Lewis starts the section with, "The schoolmaster must think about the pupil: everything he says is said to improve the boy's character or open his mind--the schoolmaster is there to make the pupil a 'good' man" (p. 236). I need to make sure that all my lesson have the virtue of the student and his character formation in mind. Even if it is just tenacity or thoroughness, all lessons must be used to further an actual good in my students. 

The section describes a "college" as a collection of learners. It asks us to invite our older students in the college that already exists in the faculty. They are to become its "junior" members. I love this idea! I think it treats our *almost* adult students with the gravitas they deserve. The classroom then becomes a place of restful and inviting conversation among *semi* equals. 

Action Steps:

Review with the class what "kills" the conversation and thus makes them ineligible for membership in the "college":

  • Judgment
  • Ridicule
  • One person dominating
  • Thinking about what to say instead of listening
  • Interrupting
  • Side conversations


APPENDIX

Some questions are given in the Appendix D that I think will be helpful in creating and using discussion questions from a Christian perspective.
  1. Questions that reflect on God's nature and will
  2. Questions that examine moral and ethical implications
  3. Questions that explore human purpose and calling
  4. Questions about the nature of Truth and knowledge
  5. Questions that encourage humility and dependence on God
  6. Questions about redemption and restoration
  7. Questions that foster wonder and gratitude
  8. Questions that discern spiritual growth
  9. Questions that build community and mission

Thursday, September 26, 2024

Lincoln and Douglas by Allen C. Guelzo

One of my former students, Will Rhodes, who attends Princeton, gave me this book, signed by his professor and my favorite Lincoln scholar, Lincoln and Douglas by Allen C. Guelzo. What a delight this book was. 

Of course I'm familiar with the Lincoln/Douglas debates. I have read most if not all of them. But this book, following the pair from stop to stop really brought it alive for me. 

It begins with Lincoln's frustration at what Douglas was claiming on the campaign trail for senator of Illinois. Lincoln began to follow him and rebut his claims soon after Douglas' speeches. Annoyed, and definitely not in his best interest, Douglas agrees to formally debate Lincoln at each of the seven remaining campaign stops. 

Douglas is a very popular politician and his doctrine of "popular sovereignty" is popular as well. The idea that slavery should be voted up or down in a new territory and state appeals to Americans' democratic disposition. But Lincoln sees the end of this argument: slavery will exist, eventually, in every state in the union. 

Because the 17th Amendment has not yet been passed, senators are chosen by the state legislators. How this plays out practically is that men, like Douglas, campaign, not for themselves, but for legislative candidates pledged to support his bid for senator. It is, de facto, a popular vote on the senator, using the institutional constraints of the Constitution. While it is technically incorrect to say they are "running" for the Senate, it is arguable that that is exactly what they are doing. Lincoln, however, is a very dark horse in this race. He was a one-term member of the House of Representatives and a local lawyer. He is unknown outside of his home district and is not a national figure, by any means. 

These debates will change all that. 

With the advent of the new, anti-slavery Republican Party, the political ground was shifting rapidly. Whigs were in disarray and their vote is up for grabs. Henry Clay, the quintessential Whig is Lincoln's political hero, and his only hope is to persuade them that he, and the Republicans, are not rabid abolitionists, but align with the Founders. His opponent must simply seem reasonable. One thing I loved about his book is to discover how the political landscape is not so different from today. We think we are polarized now and mythologize some distant past where politics was civil and gentlemanly. That is a past that never existed and never will. Politics is bloodsport and Lincoln understood that better than most. 

In June of 1858, Lincoln was nominated to represents the Republicans in the Illinois Senate race and delivered his "House Divided" speech. Recalling Jesus' admonition that "a house divided against itself cannot stand," Lincoln posited that an America, similarly divided on the question of slavery, could not stand. To his detractors, this sounded like a call for civil war. To his admirers, he was finally asking that the question be answered, not in political or economic terms, but moral terms. Americans must answer whether slavery was right, and should therefore be national, or wrong, and should therefore be put on a path towards extinction. Lincoln believed he stood with the Founders and answer that slavery was immoral. But the intervening years had given way to political solutions and Americans, Lincoln believed, had forgotten the question. 

Guelzo does a great job uncovering the political consideration, and they were myriad, that Lincoln faced seeking to upset Douglas. He refers to letters and newspaper articles describing the in-the-weeds political needle Lincoln had to thread. That part is interesting and new to me, but what really fascinated me was the flow of the debates as they moved from town to town. While much was repeated, a new emphasis and nuance was introduced at each stop, culminating in the final, and what I believe to be the crux of the argument, debate. 

The first debate took place in Ottawa. While it was friendly territory for Lincoln, Douglas began by describing the Republican Party as a party of rabid abolitionists and challenged Lincoln to defend each of the planks of their Illinois State Convention platform. Of course each was framed to inflame the passions of the audience. Douglas referred back to the "House Divided" speech, implying Lincoln wanted war to settle the issue. In fact, Douglas stated that it was he, not Lincoln, on the side of the Founders. Weren't they the ones who "made this Government divided into free State and slave States, and left each State perfectly free to do as it please don the subject of slavery"? And as for the Declaration's claim that "All men are created equal"? Obviously that meant all white men are created equal. To read it any other way was to say the blacks and whites were equal in every way. This horrified the crowd. What Douglas left out was any mention of the already failed popular sovereignty doctrine in "bleeding" Kansas and the results of the Dred Scott Supreme Court case, which guaranteed slavery free passage anywhere in the nation. 

Unfortunately, Lincoln took the bait and proceeded to spend his time defending himself against Douglas' charges rather than make the moral case against slavery. He said he never signed on to the Illinois Republican platform. He did not believe blacks were equal in every sense, just as fellow humans. He did not want to abolish slavery everywhere, but simply keep it where it was. He tried to argue that Dred Scott had effectively made popular sovereignty moot. In fact, Lincoln argued, the decision was all part of a vast conspiracy to extend slavery nationally and, like any good conspiracy theorist, he tried to show that all evidence for or against the conspiracy only pointed to its validity. The crowd wouldn't hear it. They simply heard he was anti-war in the "good" war (Mexican American) and pro-war in the bad one (civil war) and wanted to give black people all the privileges currently given only to whites. 

In this debate, it's hard to call a "winner." Douglas went on a rabid attack and Lincoln spent his time on the ropes defending himself. Yet he did defend himself. Against the nation's best debater, that seemed like a win. 

The second debate took place at Freeport. Once again the crowds showed up for what promised to be a robust political spectacle. This time Lincoln spoke first. Lincoln began on the defensive, stating all of the queries Douglas had posed at the last debate and answering them all again. In fact, he answered them in such a way that even his admirers felt he had given away the entire Republican doctrine. But as a lawyer, Lincoln understood that it's better to give up what you cannot keep and save one irrefutable argument in your pocket. This was his belief that only Congress had the right to answer the slavery question in the territories. This went directly against popular sovereignty and Dred Scott. Then Lincoln went on the offensive asking Douglas to defend his positions in light of Dred Scott which ruled that any new territories could not lawfully keep out slavery. Lincoln, through a series of questions, walked Douglas through to the only logical conclusion: that Douglas would be ok with all new territories entering the Union as slave territories and that there was nothing to be done about it. This seems to have very much concerned the people of the free state of Illinois. He also made clear that what Douglas claimed to be the platform of the Illinois state Republicans was actually that of another organization and that Douglas had no right to hold him accountable to it. He claimed Douglas was careless in his facts and therefore could not be trusted.

Douglas responded by breezing past Lincoln's question, reiterating his popular sovereignty mantra, once again, as if Dred Scott had not made it moot. He then went on to disparage Lincoln as a "Black Republican," and implied that Lincoln stood for mixing of the races on every level. Again and again, Douglas plays the race card and appeals to the bigotry of his audience. 

The most important part of this second debate was Lincoln's second question to Douglas at Freeport, "Can the people of the United States Territory, in any lawful way, against the wishes of any citizen of the United States, exclude slavery from its limits prior to the formation of a State Constitution?" The key word is "lawful." Lincoln knew the Dred Scott decision had already answered this question with a "no," since slaves were property and could not be excluded based on the territories' borders. But Douglas could not afford to acknowledge this. He wanted to straddle the fence with his "don't care" philosophy towards the legality of slavery in any particular state. This question would pursue him time and again at subsequent debates. This is Lincoln playing the long game. He knew in 1858 that Douglas' answer might satisfy the people of Illinois, but he knew Douglas had presidential ambitions and that question would destroy any chance he had on the national stage in 1860. Guelzo believes Lincoln was also desperate to deny Douglas a place at the top of the Republican ticket. He could see Douglas believing he could unite northern Democrats with Republicans and win in a landslide. Lincoln saw that as the death of the Republican Party. 

The third debate took place in the southern town of Jonesboro. In this very poor and largely illiterate town, Douglas had a hard time connecting and certainly had no energy to feed off of. Although the area definitely leaned pro-slavery, Douglas spent a good deal of time on Republican inter-party weeds before finally getting to his main point about Lincoln's supposed desire to give black people all the civil rights enjoyed by whites. He reiterated that it was he, not Lincoln, upholding the Founders' intentions to let each state decide the slavery question for itself. 

Lincoln agreed that the Founders had indeed left slavery up to the states, but disagreed that they intended that situation to prevail. He pointed out evidence that the Founders had always hoped to see slavery on a path to extinction. He also tried, with little success, to tie Douglas to some Democratic positions that sounded on slavery exactly like Lincoln's. Lincoln denied that he was agitating for war, but did remind the people the closest they got to war was the perpetual question of slavery with the addition of each new territory. Lincoln did, however, add a question concerning a federal "slave code" that would ensure the property rights in slavery in any territory. This, like the second Freeport question, was a damned if you do, damned if you don't question. Douglas could not concede any federal right to regulate slavery in the territories, because they could make it legal everywhere. He also could not say the federal government could protect a state in its anti-slavery legislation either. Douglas simply reverted to his magical panacea of "popular sovereignty." 

No clear winner emerged from this southern excursion, but Lincoln had little to lose in unfriendly territory anyways.

The fourth debate took place in Charleston, a Whig stronghold. While hating slavery, they also abhorred the idea of equality in civil rights. Lincoln was therefore forced to clarify that he did not believe blacks were equal in any way other than natural human rights. This marks a low point and is the basis for declaring Lincoln a racist. He certainly panders to a racist crowd, trying to thread the needle between full acknowledgment of the humanity of blacks and full social equality. 

Douglas responded with his own conspiracy of the ways in which Lincoln and the Republicans were seeking to make the Whigs abolitionists. He knew this to be an anathema. He also rejected Lincolns forceful claims to only want human rights for blacks by saying Lincoln opposed Dred Scott, which made citizenship illegal for blacks. He therefore implied that Lincoln must be for citizenship for blacks and all that entails. 

While Lincoln wanted to argue that he opposed Dred Scott because it put the slavery question in the hands of the Supreme Court, arguing for the states to decide on the civil rights of black people edged a little too close to Douglas' popular sovereignty doctrine. He also had to spend time diffusing Douglas conspiracy charges of "abolitioning" the Whig party. But Lincoln scored a few points. He made Douglas look inconsistent on his "don't care" policy regarding slavery by showing Douglas had actually voted against legal provisions that would have helped the anti-slavery movement. He used the morality of slavery as a cudgel against Douglas and reiterated that the best and least harmful path forward was the one the Founders advocated, an inexorable path to extinction. And, most importantly, he stood his ground. The people came to see Lincoln as the equal of the "Little Giant" Douglas when it came to the debates. 

The fifth debate took place in Galesburg, friendly territory for Lincoln. Plus Douglas had been wearing himself out physically, battling bronchitis, and was becoming more and more dependent on the bottle. He trotted out his tired arguments on popular sovereignty and tried to hold himself out as a man willing to stand up to both pro- and anti-slavery forces and fight for the will of the people. But he lacked energy and enthusiasm.

Lincoln, in contrast, came out swinging. Lincoln dismissed most of the speech for what it was, simply the same things Douglas had said at every stop. He would focus, however, on the Declaration's claim that "all men are created equal." Lincoln pointed out that one could search in vain for any evidence at all that the Founders only intended it to apply to white people. He pointed out that the author, Jefferson himself, "trembled" when he considered that God is just and that slavery would never gain His favor. Here Lincoln became quite elevated indicating that if slavery is right or wrong based on a majority's opinion, then morality itself is on the ballot. If Douglas continued to willfully blind himself to Lincoln's natural law argument that black and white people are inherently equal as humans, then Douglas would bring down the entire moral edifice of right and wrong. If Douglas persisted in claiming he "don't care" whether slavery is voted up or down, and refused to recognize the moral degeneracy of slavery, then Douglas had no right to speak of "right" and "wrong" in any context. Right and wrong then became entirely dependent on the mood of the electorate. Lincoln ended by saying that the only way to put the immoral practice of slavery on a path to extinction was to elect Republicans. 

In his rebuttal, Douglas found his fire. He rabidly called out Lincoln for hypocrisy, literally foaming at the mouth and shaking his fist. He said Lincoln was not for equality in unfriendly territory like Jonesboro but now claimed he was for equality in friendly Galesburg. He angrily defended his honor against Lincoln's charges of lying about the Republican resolution brought up in the first debate. He claimed that Lincoln, with his opposition to Dred Scott, invited mob rule. 

The debate ended with a defeated and deflated Douglas, and a Lincoln who could now see a path forward on offense. 

The sixth debate took place at Quincy, on the border of slave state Missouri. Lincoln spoke first, coming after Douglas with a vengeance. He called Douglas a liar for continuing to pin resolution on him that Lincoln had not agreed to; he called Douglas a dodger for refusing to see the logic of Dred Scott and the way it demolished his popular sovereignty doctrine; and he called out Douglas for willfully refusing to debate on the moral principle of slavery and obfuscating instead with racial rhetoric. Lincoln made it exceptionally clear that the reason slavery presented a fight every time it came up was because Americans knew it was a moral question: some believed it to be wrong, the Republicans; some believed to be right, the Democrats. Lincoln posited that that was the only question up for consideration. Was slavery right or wrong? Was it a refutation of the Founders and the Natural Law upon which the nation had been founded or was it simply another political position to be left to political institutions? The audience could join with the Republicans and at least acknowledge it as a moral wrong, and leave the "then what" to the future or join with the Democrats and deny even the immorality of the institution. 

Douglas, addled in in poor form, continued to deny slavery was a moral issue. He agreed with Lincoln that truly didn't care about the morality of slavery. For him all the agitation that came with the slavery question was promulgated by abolitionist like Lincoln. He continued to claim he was directionally correct in tying Lincoln to the resolutions put forth in the first debate, if not factually correct. He defended his honor against Lincoln's charges of lying and being part of a conspiracy to extend slavery to the whole nation. He seemed genuinely unable to understand Lincoln's point about Dred Scott's protection of slavery in any territory, and by extension, any state. He simply could not see why a territory or state could not disallow slavery as they would any other property, like alcohol. 

Lincoln responded that the only question under consideration was, once again, the morality of slavery. ALL opposition to the institution stemmed from moral opposition. The Founders opposed it on moral grounds and put it on a path to extinction. Had not the cotton gin made it economically feasible, it would have remained on that path. It was Douglas, not Lincoln, who departed from the American ideal. To the charge of changing his message to suit his audience, Lincoln offered his notes from each debate and speech he'd given to show that his message remained the same. 

The seventh and final debate took place in Alton. Douglas began, looking quite haggard from the exertions and the alcohol. Douglas harkened back to the "House Divided" speech and once again portrayed Lincoln as a war-monger. He continued to paint Lincoln as a man who believed in civil and social equality between the races. He accused Lincoln of slandering the Founders in refusing to accept a permanently half-slave and half-free nation. He pointed out that he had broken with the Democrats over slavery numerous times, but that Lincoln had refused to reject the position of the extreme abolitionists. Lincoln simply listened to the charges he had heard again and again. Lincoln wanted civil war. Lincoln was a n_____ lover. Douglas was the true hero who stood up for the rights of the people.

Lincoln stood and made a joke that watching Douglas distance himself from the pro-slavery aspects of his party was like a battered wife watching her husband fight off a bear: she wasn't sure who to root for. 

Then he got down to business. Douglas had claimed that Lincoln refused to acknowledge the authority of the Supreme Court by rejecting the logic of Dred Scott. Lincoln said that was nothing compared to Douglas' willful misrepresentation of the Declaration of Independence. Lincoln quoted from the Great Compromiser (and notable Whig) Henry Clay to the effect that all men are created equal, but that does not always imply social and civil equality (i.e. women and children were not civilly and socially equal to men). In opposing the "House Divided" speech, Lincoln put Douglas on the side of satan disparaging the Bible, as it was biblically inspired. Lincoln reiterated the clear evidence that the Founders believed they had put slavery on a path to extinction. Pulling the rug out from Douglas' popular sovereignty argument, Lincoln stated that he no problem with the principle if contained to subjects over which the majority had the right to decide. He simply believed morality fell outside that boundary. And he claimed everyone listening knew that. Finally Lincoln boiled his entire argument down to one statement, "The real issue in this controversy--the one pressing upon every mind--is the sentiment on the part of one class that looks upon the institution of slavery as a wrong, and of another class that does not look upon it as a wrong." (p. 265) All practical questions of how to deal with the institution as it existed must be pushed aside until that fundamental question could be answered. 

In fact, argued Lincoln, the arguments for slavery were identical to the arguments for a king, rejected by our Founders. Slavery did not just dehumanize black people, it introduced the idea of a hierarchy among people. Worse, according to Douglas, this hierarchy could be determined by a vote! "Those who deny freedom to others, deserve it not for themselves, and, under a just God, can not long retain it" (p. 267). Thus the apex of his argument was formed. After starting out on the defense, Lincoln had moved solidly into offense.

Douglas was wholly unable to rebut him. He sunk back to his tired arguments of blaming the abolitionists for all the unrest. He deeply resented Lincoln's resort to the question of morality for it implied that Douglas was, himself, immoral. He stood solidly with all those who before him had punted on the question of morality and appealed to the pragmatism of popular sovereignty. 

Douglas was a broken and defeated man.

Yet, Lincoln did not win the Senate campaign. By a narrow margin, pro-Douglas legislators were voted into office. It was always a long shot anyways. 

But, in 1860, Lincoln won the bigger prize: the presidency. The nation would go to war, which Lincoln vigorously opposed, to settle the slavery question once and for all. Lincoln would be magnanimous in victory as he appealed to the "better angels" of our nature. 

I'm so glad I got to dive into the details of each debate from so well-respected a scholar as Allen Guelzo. My appreciation for Lincoln rose tremendously.


*note bene: Guelzo makes a handwritten correction to a typo and signs it on page 238.

Friday, August 30, 2024

The Scarlet Pimpernel by Baroness Emmuska Orczy

Part of my never-ending endeavor to educate myself involves reading the classics. The latest is The Scarlet Pimpernel by Baroness Emmuska Orczy

I actually may have read this book before. It felt very familiar.

The basic plot revolves around an anonymous English hero rescuing French aristocrats from the guillotine during the French Revolution. His name is a problem. "The Scarlet Pimpernel" refers to a small red, star-shaped flower the hero has chosen as his signature. Call him the Red Rose or the Burgundy Blossom. I simply cannot abide the word "Pimpernel." Call it my own bias.

That aside, once the story begins, it tells of masterful disguises and daring deception. But like a murder mystery with only one suspect, the identity of the Scarlet Pimpernel becomes clear very early on (Or I had already read the book.) 

His evil pursuer is Cheuvelin, a member of the Committee of Publicc Safety. Everything about him screams "villain." Our heroine, Lady Blakeney, is the most beautiful, charismatic, and intelligent woman to be found in either France or England. Her husband is the dull-witted, rich, and lazy playboy Lord Percy Blackeney. All other characters are supporting characters.

Between the stereotypes and silly language (Lots of "La!," and "Odd's fish".) the book is a breeze to read. It's silly and predictable, but certainly not a waste of time.

Wednesday, August 14, 2024

Remarkably Bright Creatures by Shelby Van Pelt

My friend Mary recommended Remarkably Bright Creatures by Shelby Van Pelt, and if Mary recommends it, I'm reading it.

This book is a delight. 

Will it change your life? Probably not. But the highly improbably story of a widow in a small town befriending an octopus sucked me in. 

The story is sweet. 

It offers a glimpse into the lives of the people in a small town. It vividly demonstrates the fact that everyone has their own story and that story is always bittersweet.

The story begins with "Day 1,299 of My Captivity." The first entry is from the octopus, Marcellus, point of view. Obviously this captures the readers attention and begs explanation. 

Next on the list of characters is Tova Sullivan. She is widowed and her only son drowned just after graduating high school. 

She is lonely. Enter Marcellus. And others. The book is populated by interesting people all trying to figure out life.

I definitely recommend it. Sweet and charming read.

Saturday, July 20, 2024

Portrait of a Lady by Henry James

Summer reading means jumping into some classic books I've not yet read. This summer it was Portrait of a Lady by Henry James

It was published in 1881, apparently at a time when authors were trying to dive deeply into what it meant to be human and what limitations that included.

The book is the story of a young American woman, Isabel Archer, who has lost both parents. Her aunt, who has married rich in England, brings her to that island nation as a sort of project. While there, Isabel's rich uncle dies, leaving her a fortune. The set-up for this strains credulity, as she hardly knows him, but it is apparently a necessary plot fixture for James' own project.

At this point, as Isabel is so incredibly charismatic and attractive (on the inside), no man can resist her charms, and she has money to boot, the world is her oyster. She can literally choose any life she desires. Initially desiring to see the world unencumbered by a love interest. she and a female friend launch into a European tour. 

Despite having any pick of any man, and despite making it quite clear to all who ask that she is not suited nor desirous of marriage, she chooses to marry an older widower with a teenage daughter who delights in seeing the world through jaded eyes. She could have had the delightful, rich, and young Lord Warburton, the charming and devoted (also rich) American businessman, Casper Goodwood, or her sweet, adoring, and sickly cousin, Ralph Touchett. Why she chooses Gilbert Osmond is anyone's guess. 

Literally.

It's not exactly clear when or why she did choose him. The reader is just informed of it three years later. 

It doesn't end well. Slowly Osmond begins to turn his cynicism on his wife and she feels that she can never live up to his expectations. That's because she can't. He's so jaded about everything, except his daughter, that nothing can meet his standards. 

And then there's the enigmatic Madame Merle always hovering in the background. She seems to have orchestrated the marriage between Isabel and Gilbert, but her motivation is not clear. Why she doesn't marry him herself is left an open question. They'd be perfect for each other.

The end. 

Seriously, the book ends with an unhappy marriage. Secrets are revealed. The cousin dies. Most everyone is disappointed. And that's it.

I had to read up on why this book is a "classic." Apparently James was making the point that humans, given every advantage, will still choose badly. We are simply incapable of making good decisions despite our best intentions. Isabel is repeatedly praised for her intelligence, yet this is nothing but a trap. It's her attraction to Osmond's brains and wit that leads her astray. James seems to imply that people end up happy by luck alone. We are a deceiving and deceived thing.

I suppose there is something to that. But it doesn't mean I agree with James. He's as cynical as Osmond. Humans have agency. Our intentions and choices matter. We are not destined to the roll of the dice. While luck plays a role, we play a greater role in our destinies than James would seem to think we do. 

On a side note, I really hate the way authors, male and female, will paint a female protagonist in broad terms and "tell" rather than "show." At no point, other than from the descriptive words about Isabel and her own description of herself, do I catch a glimpse of a charming and intelligent young lady, attractive to all who enter her sphere. She simply IS charming and attractive. It's like women cannot be full-formed characters about whom the reader can make her own judgment. Personally, I found Isabel boring and insipid. She's arrogant in the way only the young and ignorant know how to be. For all her worldly wisdom, she has no actual wisdom. She might say and think deep thoughts but they are never revealed to the reader. We must take James's word for it.

Maybe if I re-read the book with James' point in mind, I would see more value in the book. But I'm not sure what the point of a book is that tells the reader all your choices are an illusion. Maybe it's James who is deceived.

Friday, July 19, 2024

Dracula by Bram Stoker

The latest classic book I read is Dracula by Bram Stoker. We all know the story and that's what made it an interesting read. The characters did not know the story. So while I saying to myself, "His name is Dracula, you fool!" the characters go blithely on completely unaware of the danger they are in. 

The story centers around a young lawyer, Jonathan Harkin, and his fiancé Mina. Harkin must go to the castle in Transylvania (for goodness sake!) to conduct a real estate transaction with Count Dracula (again... doesn't this feel obvious!). Although he's warned by the townspeople not to proceed, as a brave young man  he charges ahead. 

Fast forward. Harkin barely escapes with his life but must now rescue his fiancée from the clutches of the villain. 

It's definitely a thriller and it must have shocked the audience at the time. Unfortunately, the story is too familiar today to get much of a rise. 

And yet, it's scary and engrossing. 

Definitely worth reading.