Six months without podcasts

Last September I wrote a half-serious, half-tongue-in-cheek post called “Quit Podcasts.” There I followed my friend Matt Anderson’s recommendation to “Quit Netflix” with the even more unpopular suggestion to quit listening to podcasts. As I say in the post, the suggestion was two-thirds troll, one-third sincere. That is, I was doing some public teasing, poking the bear of everyone’s absolutely earnest obsession with listening to The Best Podcasts all day every day. Ten years ago, in a group of twentysomethings, the conversation would eventually turn to what everyone was watching. These days, in a group of thirtysomethings, the conversation inexorably turns to podcasts. So yes, I was having a bit of fun.

But not only fun. After 14 years of listening to podcasts on a more or less daily basis, I was ready for something new. Earlier in the year I’d begun listening to audiobooks in earnest, and in September I decided to give up podcasts for audiobooks for good—or at least, for a while, to see how I liked it. Going back and forth between audiobooks and podcasts had been fine, but when the decision is between a healthy meal and a candy bar, you’re usually going to opt for the candy bar. So I cut out the treats and opted for some real food.

That was six months ago. How’s the experiment gone? As well as I could have hoped for. Better, in fact. I haven’t missed podcasts once, and it’s been nothing but a pleasure making time for more books in my life.

Now, before I say why, I suppose the disclaimer is necessary: Am I pronouncing from on high that no one should listen to podcasts, or that all podcasts are merely candy bars, or some such thing? No. But: If you relate to my experience with podcasts, and you’re wondering whether you might like a change, then I do commend giving them up. To paraphrase Don Draper, it will shock you how much you won’t miss them, almost like you never listened to them in the first place.

So why has it been so lovely, life sans pods? Let me count the ways.

1. More books. In the last 12 months I listened to two dozen works of fiction and nonfiction by C. S. Lewis and G. K. Chesterton alone. Apart from the delight of reading such wonderful classics again, what do you think is more enriching for my ears and mind? Literally any podcast produced today? Or Lewis/Chesterton? The question answers itself.

2. Not just “more” books, but books I wouldn’t otherwise have made the time to read. I listened to Fahrenheit 451, for example. I hadn’t read it since middle school. I find that I can’t do lengthy, complex, new fiction on audio, but if it’s a simple story, or on the shorter side, or one whose basic thrust I already understand, it goes down well. I’ve been in a dystopian mood lately, and felt like revisiting Bradbury, Orwell, Huxley, et al. But with a busy semester, sick kids, long evenings, finding snatches of time in which to get a novel in can be difficult. But I always have to clean the house and do the dishes. Hey presto! Done and done. Many birds with one stone.

3. Though I do subscribe to Audible (for a number of reasons), I also use Libby, which is a nice way to read/listen to new books without buying them. That’s what I did with Oliver Burkeman’s Four Thousand Weeks—another book that works well on audio. I’ve never been much of a local library patron, except for using university libraries for academic books. This is one way to patronize my town’s library system while avoiding spending money I don’t have on books I may not read anytime soon.

4. I relate to Tyler Cowen’s self-description as an “infogore.” Ever since I was young I have wanted to be “in the know.” I want to be up to date. I want to have read and seen and heard all the things. I want to be able to remark intelligently on that op-ed or that Twitter thread or that streaming show or that podcast. Or, as it happens, that unprovoked war in eastern Europe. But it turns out that Rolf Dobelli is right. I don’t need to know any of that. I don’t need to be “in the know” at all. Seven-tenths is evanescent. Two-tenths is immaterial to my life. One-tenth I’ll get around to knowing at some point, though even then I will, like everyone else, overestimate its urgency.

That’s what podcasts represent to me: either junk food entertainment or substantive commentary on current events. To the extent that that is what podcasts are, I am a better person—a less anxious, more contemplative, more thoughtful, less showy—for having given them up.

Now, does this description apply to every podcast? No. And yet: Do even the “serious” podcasts function in this way more often than we might want to admit? Yes.

In any case, becoming “news-resilient,” to use Burkeman’s phrase, has been one of the best decisions I’ve made in a long time. My daily life is not determined by headlines—print, digital, or aural. Nor do I know what the editors at The Ringer thought of The Batman, or what Ezra Klein thinks of Ukraine, or what the editors at National Review think of Ukraine. The truth is, I don’t need to know. Justin E. H. Smith and Paul Kingsnorth are right: the number of people who couldn’t locate Ukraine on a map six weeks ago who are now Ukraine-ophiles with strong opinions about no-fly zones and oil sanctions would be funny, if the phenomenon of which they are a part weren’t so dangerous.

I don’t have an opinion about Ukraine, except that Putin was wrong to invade, is unjust for having done so, and should stop immediately. Besides praying for the victims and refugees and for an immediate cessation to hostilities, there is nothing else I can do—and I shouldn’t pretend otherwise. That isn’t a catchall prohibition, as though others should not take the time, slowly, to learn about the people of Ukraine, Soviet and Russian history, etc., etc. Anyone who does that is spending their time wisely.

But podcasts ain’t gonna cut it. Even the most sober ones amount to little more than propaganda. And we should all avoid that like the plague, doubly so in wartime.

The same goes for Twitter. But then, I quit that last week, too. Are you sensing a theme? Podcasts aren’t social media, but they aren’t not social media, either. And the best thing to do with all of it is simple.

Sign off.

2021 recap: reading

Ten years ago I cracked 150 books in a year; ever since, it’s been around 100 annually, give or take a few in either direction. Heading into 2021 I wanted to up that number—which felt just stuck—as much as I could. I met my minimum goal (I’m currently sitting at 120), along with some of my strategic goals, but I’m hoping to crawl back to 150 in 2022. Some of the successful strategies this past year that I hope to continue:

• Adding audiobooks to my regimen.

• Cutting out podcasts altogether.

• Reading less online.

• Reducing TV viewing.

• Keeping up an ongoing mix of poetry, fiction, nonfiction, and academic works.

I didn’t crack the audiobook nut until March, nor did I drop podcasts until the fall (when a tsunami of work and illness and family commitments overtook my extra time), plus I was working on finalizing the proofs for not one but two books from May to November. Looking ahead to 2022, at the level of mere numbers, if I were to average 11 books per month during the two academic semesters and 16 books per month during the four summer months, that would come to 152. It’s doable, y’all! I’m going to make it happen. One year from today my reading recap for 2022 will be nothing but a Tim Duncan fist pump GIF.

And now, some of my favorites from the year, with scattered commentary.

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Rereads

5. George Orwell, Animal Farm

4. Charles Dickens, A Christmas Carol

3. C. S. Lewis’s nonfiction. Some comments here.

2. G. K. Chesterton’s nonfiction. Some quotes and remarks here.

1. C. S. Lewis, The Chronicles of Narnia. I read all seven once as an 18- or 19-year old. The re-read (via Audible) was glorious. My favorite used to be Dawn Treader, and I had low memories of Caspian and Horse, few memories of Last Battle, and no memories of Silver Chair. Now my definitive ranking: 1. Silver Chair 2. Last Battle 3. Dawn Treader 4. Magician’s Nephew 5. LWW 6. Horse & His Boy 7. Prince Caspian. In truth none of them are bad, and Horse would be higher if its weird and indefensible religious, racial, and cultural stereotypes weren’t so interwoven in the story. As for Lion, if it weren’t the first or so foundational or so iconic, I’d rank it last. I used to think Caspian was the one bad egg, but now I think it’s no longer bad, just the seventh best. But it’s Puddleglum and Underland for the win.

Poetry

5. W. H. Auden, Early Poems

4. John Updike, Endpoint and Other Poems

3. Molly McCully Brown, The Virginia State Colony for Epileptics and Feebleminded

2. Franz Wright, selected volumes. Every year I re-read Wright’s best collections (Beforelife, Martha’s Vineyard, God’s Silence, Wheeling Motel), and every year he remains my favorite.

1. R. S. Thomas, Collected Poems. This year, though, I re-read Thomas’s best volumes (running from Laboratories of the Spirit up to Mass for Hard Times) for the first time in a decade, and he overawed me once again. The master.

Graphic novels

3. Gene Luen Yang, Boxers & Saints. Recommended. Go in not knowing anything, and read both back to back.

2. Art Spiegelman, Maus. A classic for a reason.

1. Craig Thompson, Blankets. This one walloped me.

Fiction

8. Patrick Hoffman, Every Man a Menace. Taut, brutal, surprising, and to the point. In other words, the best sort of crime fiction.

7. P. D. James, Death of an Expert Witness. You know I had to include the Queen.

6. Denis Johnson, Jesus’ Son

5. G. K. Chesterton, The Napoleon of Notting Hill. Orwell and Huxley are the standard scribblers of the dystopian future; what if Chesterton (Notting Hill) and Lewis (That Hideous Strength) were added to that duo? At least one result: the realization that wit and style, not to mention religious vision, don’t have to be excised from the genre.

4. Jamie Quatro, Fire Sermon

3. Charles Portis, True Grit. As promised, this one’s perfect.

2. J. M. Coetzee, Disgrace

1. Susanna Clarke, Piranesi. Charming and enrapturing from the first sentence to the last. I wrote about it here.

Nonfiction (popular)

11. James Clear, Atomic Habits: Tiny Changes, Remarkable Results & Cal Newport, A World Without Email: Reimagining Work in an Age of Communication Overload

10. Annette Gordon-Reed, On Juneteenth

9. Jesse Singal, The Quick Fix: Why Fad Psychology Can’t Cure Our Social Ills. I wrote about it here.

8. Tara Isabella Burton, Strange Rites: New Religions for a Godless World

7. Matthew B. Crawford, Shop Class as Soulcraft: An Inquiry into the Value of Work

6. Benjamin Dreyer, Dreyer’s English: An Utterly Correct Guide to Clarity and Style. If you love style guides, as I do, this one might move to the top of your list, as it did mine.

5. Abigail Tucker, Mom Genes: Inside the New Science of Our Ancient Maternal Instinct & Ross Douthat, The Deep Places: A Memoir of Illness and Discovery. These belong together, both because their authors are married and because they tell parallel stories: about science, about knowledge, about family, about marriage and parenthood and children and illness. I wrote about Douthat here and included a nugget from Tucker here.

4. Andrew Sullivan, Out on a Limb: Selected Writing 1989–2021. A whirlwind tour of one of the most socially and politically influential public intellectuals and writers of my lifetime. A sort of chronological testament to that influence; you see the nation changing as time goes by in these essays.

3. Dwight Macdonald, Masscult and Midcult: Essays Against the American Grain

2. E. H. Gombrich, A Little History of the World. Delightful. I wrote about it here.

1. Paul Kingsnorth, Confessions of a Recovering Environmentalist and Other Essays. A book that could change your life. As I read it in early 2021, I wondered why Kingsnorth wasn’t a Christian, or at least why he didn’t take serious Christian thinking and writing as a worthy interlocutor. Then he converted.

Nonfiction (scholarly)

5. Audrey Watters, Teaching Machines: The History of Personalized Learning. Watters is the very best; my review of her book is forthcoming in Comment.

4. Jason Blakely, We Built Reality: How Social Sciences Infiltrated Culture, Politics, and Power. My review here.

3. Roger Scruton, Fools, Frauds, and Firebrands: Thinkers of the New Left; Culture Counts; How to Be a Conservative. This year I read some of Scruton’s classics. I wrote about how they struck me as surprisingly but essentially secular here.

2. Matthew Rose, A World After Liberalism: Philosophers of the Radical Right. Required reading for the present moment. Get on it.

1. Allen C. Guelzo, Fateful Lightning: A New History of the Civil War and Reconstruction. I’d never read a full-bore history of the Civil War. My mistake. This is the one. Magnificent.

Christian (popular)

5. Richard Beck, Hunting Magic Eels: Recovering an Enchanted Faith in a Skeptical Age

4. Rowan Williams, The Dwelling of the Light: Praying with Icons of Christ

3. Peter Leithart, Baptism: A Guide to Life from Death

2b. Eve Tushnet, Tenderness: A Gay Christian’s Guide to Unlearning Rejection and Experiencing God’s Extravagant Love. I can’t count how many times this book brought me to tears. Why? Because Tushnet has the preternatural ability to force her readers to come to terms with just how much Jesus loves them. She is a treasure.

2a. Tish Harrison Warren, Prayer in the Night: For Those Who Work or Watch or Weep. Christianity Today was right to crown it the book of the year. My review here.

1. Robert Farrar Capon, The Supper of the Lamb: A Culinary Reflection. First published in the late 1960s, a book that cannot be categorized by genre or style, a true N of 1. Buy it, read it, love it.

Theology (on the recent side)

5. Benedict XVI, Verbum Domini: Post-Synodal Apostolic Exhortation

4. Jean-Luc Marion, Givenness and Revelation

3. Timothy P. Jackson, Mordecai Did Not Bow Down: Anti-Semitism, the Holocaust, and Christian Supersessionism. My review here.

2. Eugene F. Rogers, Jr., Blood Theology: Seeing Red in Body- and God-Talk. My review here.

1. Paul Griffiths, Intellectual Appetite: A Theological Grammar & Regret: A Theology. Now that Jenson has passed, there is no living theologian I take greater pleasure in reading or learning from—or being provoked by—than Griffiths. He never fails to make you think, or to re-think what you thought you thought before.

Theology (less recent)

5. François Mauriac, What I Believe

4. Alexander Schmemann, The Eucharist: Sacrament of the Kingdom

3. Josef Pieper, Leisure the Basis of Culture. All Christian undergraduates should read this book, certainly those who already know they are interested in the life of the mind.

2. Oliver O’Donovan, Begotten or Made? I sometimes wish this little book had a different title, because it obscures both its subject matter and its relevance. Tolle lege.

1. Michael Ramsey, The Resurrection of Christ: An Essay in Biblical Theology. A model of succinct, stylish, substantive, scripturally normed, academically informed, and theologically rich writing. I want every book I write to be patterned on this minor classic.

Cats, Catholics, and election

I went to Stonehill’s stock barn. He had a nice barn and behind it a big corral and a good many small feeder pens. The bargain cow ponies, around thirty head, all colors, were in the corral. I thought they would be broken-down scrubs but they were frisky things with clear eyes and their coats looked healthy enough, though dusty and matted. They had probably never known a brush. They had burrs in their tails.

I had hated these ponies for the part they played in my father's death but now I realized the notion was fanciful, that it was wrong to charge blame to these pretty beasts who knew neither good nor evil but only innocence. I say that of these ponies. I have known some horses and a good many more pigs who I believe harbored evil intent in their hearts. I will go further and say all cats are wicked, though often useful. Who has not seen Satan in their sly faces? Some preachers will say, well, that is superstitious “claptrap.” My answer is this: Preacher, go to your Bible and read Luke 8:26–33.

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Now I will tell you an interesting thing. For a long time there was no appeal from [Judge Isaac Parker’s] court except to the President of the United States. They later changed that and when the Supreme Court started reversing him, Judge Parker was annoyed. He said those people up in Washington city did not understand the bloody conditions in the Territory. He called Solicitor-General Whitney, who was supposed to be on the judge’s side, a “pardon broker” and said he knew no more of criminal law than he did of the hieroglyphics of the Great Pyramid. Well, for their part, those people up there said the judge was too hard and high-handed and too longwinded in his jury charges and they called his court “the Parker slaughterhouse.” I don’t know who was right. I know sixty-five of his marshals got killed. They had some mighty tough folks to deal with.

The judge was a big tall man with blue eyes and brown billy-goat beard, and he seemed to me to be old, though he was only around forty years of age at that time. His manner was grave. On his deathbed he asked for a priest and became a Catholic. That was his wife’s religion. It was his own business and none of mine. If you had sentenced one hundred and sixty men to death and seen around eighty of them swing, then maybe at the last minute you would feel the need of some stronger medicine than the Methodists could make. It is something to think about. Toward the last, he said he didn’t hang all those men, that the law had done it. When he died of dropsy in 1896 all the prisoners down there in that dark jail had a “jubilee” and the jailers had to put it down.

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The Indian woman spoke good English and I learned to my surprise that she too was a Presbyterian. She had been schooled by a missionary. What preachers we had in those days! Truly they took the word into “the highways and hedges.” Mrs. Bagby was not a Cumberland Presbyterian but a member of the U. S. or Southern Presbyterian Church. I too am now a member of the Southern Church. I say nothing against the Cumberlands. They broke with the Presbyterian Church because they did not believe a preacher needed a lot of formal education. That is all right but they are not sound on Election. They do not fully accept it. I confess it is a hard doctrine, running contrary to our earthly ideas of fair play, but I can see no way around it. Read I Corinthians 6:13 and II Timothy 1:9, 10. Also I Peter 1:2, 19, 20 and Romans 11:7. There you have it. It was good for Paul and Silas and it is good enough for me. It is good enough for you too.

—Charles Portis, True Grit (1968), 32, 41-42, 114-115. I’m currently listening to the incomparable Donna Tartt read this novel for an audiobook. Her slow drawl and comic timing plus Portis’s prose and dialogue are a perfect match. They make for nothing but a constant cackling grin on my face wherever I’m walking on campus or in the neighborhood.

Listening to Lewis

One of my goals for 2021 was to listen to fewer podcasts and more audiobooks—a double good, that. One of my strategies was to find novels and nonfiction on the shorter side, to gain some momentum and feel like I was making it through actual books rather than slogging through interminable chapters. One successful tack I happened upon was listening to classic shorter works of Christian thought I’d first read in my teens, specifically authors like Chesterton and Lewis. Of the latter’s books, I’ve “reread,” i.e. listened to, The Great Divorce, The Abolition of Man, The Problem of Pain, Reflections on the Psalms, Letters to Malcolm, The Weight of Glory, and Miracles.

I read most of these books in early high school. That means it’s been 20 years since I’ve opened their pages (though I’ve reread some of them since then, like The Great Divorce and The Screwtape Letters). During that interim I spent 13 years earning multiple degrees in biblical, religious, and theological studies, and am now in my fifth year teaching theology to undergraduates, in between publishing my first and second books. In other words, though one never “arrives” in the realm of theology, unlike my 16-year old self, I do know one or two things about the topic now. I have, as the kids say, done the reading.

What have I made of Lewis on this side of that span, then? Before answering that question I have to address another matter. That matter is Lewis’s own stature, within the theological academy and without. There is nothing—and I do mean nothing—more plebeian, rustic, and déclassé in American scholarly theological writing, at least writing that aspires to be taken seriously, than quoting C. S. Lewis (in general, much less as an authority). The reasons for this scorn are numerous. Chief among them is Lewis’s ubiquity in American evangelicalism. It’s guilt by association. One doesn’t want to give aid and comfort to them, much less cite one of their treasured masters. But not only that. Often as not, the scholar in question was himself influenced by Lewis at some crucial point in his spiritual and intellectual journey. But now he has put away such childish things; this scholar is a man. And real men don’t quote C. S. Lewis.

You might think I’m exaggerating, but I’m not, at least in many cases. There is an element of spiritual patricide, of self-conscious graduation or expulsion or liberation from the sort of class—economic, cultural, or religious—that would think Lewis was a Serious Thinker on a par with the true leading lights of the twentieth century. And since Lewis was not and never claimed to be a formal, or formally trained, theologian or philosopher, he can justly be ignored or looked down upon as, at best, the ladder one kicks away after climbing up it; or, at worst, a second-rate apologist of the unwashed evangelical masses.

To which I say: what a bunch of bunk. Listening to Lewis these last six months has brought home to me just how silly all those patronizing caricatures of him are. His reputation among the masses is more than earned. His role as an intellectual “friend,” in Stanley Hauerwas’s words, to many a searching teenager and undergraduate, is wholly justified. I’m not going to sing all his praises—for his prose, his economy of thought, his vast erudition, his wit, his bracing moral gaze—nor overlook his shortcomings—on gender, for example, though sometimes he is prescient and insightful, other times he is a man of his time or just plain weird. No, what I want to point out is that Lewis was a “real,” that is to say a bona fide or unqualified, Christian philosopher thinker, an asterisk-free theologian in the classical mold.

Listening to stray paragraphs and casual asides in Lewis’s writing from the 1940s, one realizes that his lack of formal training protected him from every manner of silly fad then dominant in “up to date” theological scholarship. That doesn’t mean he would have had nothing to learn from, say, the late Barth. (I often wonder what Barth would have made of The Screwtape Letters, and what Lewis would have made of CD IV/1.) It just means that sometimes expertise cramps the mind instead of opening it up. Reading broadly in patristic, medieval, reformation, and early modern divines is not all one needs to do to become a theologian, or to think theologically; but it’s not far from the kingdom, either.

One finds in Lewis, for example, a systematically clear and precise presentation of the intrinsic importance and interrelatedness of an extensive array of doctrines: creation ex nihilo, the transcendence and sovereignty of God, the non-being of evil, the non-competitiveness of divine and human agency, the truth of human freedom and moral responsibility, the moral and noetic effects of sin, the status of creation as good but fallen and redeemed in Christ, and the attendant consequences for human knowledge and relation to the divine. One of the things I never realized I gleaned from Lewis before I ever read so-called “real” theology was his devastating critique of every form of scientism. He inoculates his readers against it. So often ruinous to young faith, scientism is seen, with Lewis’s help, for the philosophical sham it is. He is able to do this because he has intuited the scope and rationale of basic Christian doctrine at a deep level and, with the aid of his powers of imaginative but lucid description, reproduced it in prose that hides the enormous learning behind it and is therefore accessible to the average reader. But the latter operation does not attenuate the former fact. Indeed, combining the two is a far more demanding and impressive task than mastering a field but, as a result, being capable of speaking only in one dialect: namely, the dialect of the technical scholar.

I’m well aware that Lewis needs no defense from me. For half a century there has been a veritable publishing industry devoted to extolling his virtues, including his philosophical and theological skills. And there is a laudable freedom from anxiety in true devotees of Lewis: Why should they care whether he receives his due in the halls of power and influence? All true. And a good lesson for this status-anxious holder of an Ivy League doctorate. All the same, it was a happy realization for this lifelong student of Lewis’s to realize no shine came off his works. They’re radiant as ever.