My latest: on pastors’ reading habits, in Sapientia

I’ve got an essay in Sapientia called “The Reading Lives of Pastors.” The prompt was to reflect on Pope Francis’s “Letter on the Role of Literature in Formation” and, more broadly, on why pastors should (if they should) include fiction and poetry as part of their regular reading diet. After clarifying at the outset that literature does not per se make you a better person, I write the following:

The fact of literature is in general a human good, in the sense that it is a sign of an advanced culture: symbol, narrative, myth, technology, writing, literacy, communication—these are to be celebrated, granting their capacity to be bent to any number of ends. But the act of wide reading in literature in and of itself entails nothing at all about a person. The voracious reader may be either selfish or selfless, vain or humble, vicious or virtuous, religious or secular, joyful or melancholy, full of life or obsessed with death, a treasured friend or a despised enemy, a cosmopolitan or a provincial, a sage or a boor. Hitler and Stalin may not have been men of letters, but they had men of letters for followers and apologists. The list of wicked writers and artists—who abused women, abandoned children, and passed in silence over the suffering of countless victims—is too long to recount.

It is a difficult lesson to accept, but learning and goodness are not synonymous or coterminous. More of one does not necessarily lead to more of the other. They are neither directly nor inversely related. The desire for a cleaner, clearer correspondence between them is understandable, but utterly belied by the facts. Ordinary experience is a trustworthy teacher: Are the holiest people you know the smartest, the best educated, the most widely read?

Click here to read the whole thing.

My latest: the rise of digital lectors, in CT

My April 18 Christianity Today column was called “Biblical Literacy in a Postliterate Age.” Last week, on May 8, CT published my follow-up, titled “Digital Lectors for a Postliterate Age.”

I’d always intended a sequel, and later this summer I may write a final column to complete a loose trilogy of reflections on Scripture, literacy, and technology in the church. This latest one covers a range of creative responses to postliterate believers, seekers, and drifters, from the Bible Project to Father Mike’s The Bible in a Year podcast to Jonathan Pageau and the Symbolic World to Alastair Roberts and many others. I call them “digital lectors,” readers and expositors of Scripture for a digital—which is to say, a postliterate—age.

In between the two columns, there were a couple noteworthy interactions with my claims about the state of biblical literacy (and literacy in general) in the church. The first was a conversation on the Holy Post podcast between Skye Jethani and Kaitlyn Schiess; you can find it on video here, starting around minute 33. The second was a response from Jessica Hooten Wilson (whom I quote in the piece), in a piece on her Substack called “The Post-literate Church.” Both engagements are friendly, thoughtful, critical, and worth your time. I’m grateful to all of them for their reflections.

My latest: biblical literacy in a postliterate age, for CT

My latest column for Christianity Today is called “Biblical Literacy in a Postliterate Age.” Here’s how it opens:

Christians are readers. We are “people of the book.” We own personal Bibles, translated into our mother tongues, and read them daily. Picture “quiet time” and you’ll see a table, a cup of coffee, and a Bible spread open to dog-eared, highlighted, annotated pages. For Christians, daily Bible reading is the minimum standard for the life of faith. What kind of Christian, some of us may think, doesn’t meet this low bar?

This vision of our faith resonates for many. It certainly describes the way I was raised. As a snapshot of a slice of the church at a certain time in history—20th-century American evangelicals—it checks out. But as a timeless vision of what it means to follow Christ, it falls short, and it does so in a way that will seriously impinge on our ability to make disciples in an increasingly postliterate culture, a culture in which most people still understand the bare mechanics of reading but overwhelmingly consume audio and visual media instead.

This is a theme I’ve reflected on before here on the blog. Eventually I engage with recent writing on Gen Z literacy among college students by folks like Adam Kotsko, Jean Twenge, and Alan Jacobs. And I try to be tentative and non-despairing in the final turn. See what you think.

All together now: social media is bad for reading

We don’t have to mince words. We don’t have to pretend. We don’t have to qualify our claims. We don’t have to worry about insulting the youths. We don’t have to keep mum until the latest data comes in.

Social media, in all its forms, is bad for reading.

It’s bad for reading habits, meaning when you’re on social media you’re not reading a book. It’s bad for reading attention, meaning it shrinks your ability to focus for sustained periods of time while reading. It’s bad for reading desires, meaning it makes the idea of sitting down with a book, away from screens and images and videos and sounds, seem dreadfully boring. It’s bad for reading style, meaning what literacy you retain while living on social media is trained to like all the wrong things and to seek more of the same. It’s bad for reading ends, meaning you’re less likely to read for pleasure and more likely to read for strictly utilitarian reasons (including, for example, promotional deals and influencer prizes and so on). It’s bad for reading reinforcement, meaning like begets like, and inserting social media into the feedback loop of reading means ever more of the former and ever less of the latter. It’s bad for reading learning, meaning your inability to focus on dense, lengthy reading is an educational handicap: you quite literally will know less as a result. It’s bad for reading horizons, meaning the scope of what you do read, if you read at all, will not stretch across continents, cultures, and centuries but will be limited to the here and now, (at most) the latest faux highbrow novel or self-help bilge promoted by the newest hip influencers; social media–inflected “reading” is definitionally myopic: anti-“diverse” on principle. Finally, social media is bad for reading imitation, meaning it is bad for writing, because reading good writing is the only sure path to learning to write well oneself. Every single writing tic learned from social media is bad, and you can spot all of them a mile away.

None of this is new. None of it is groundbreaking. None of it is rocket science. We all know it. Educators do. Academics do. Parents do. As do members of Gen Z. My students don’t defend themselves to me; they don’t stick up for digital nativity and the wisdom and character produced by TikTok or Instagram over reading books. I’ve had students who tell me, approaching graduation, that they have never read a single book for pleasure in their lives. Others have confessed that they found a way to avoid reading a book cover to cover entirely, even as they got B’s in high school and college. They’re not proud of this. Neither are they embarrassed. It just is what it is.

Those of us who see this and are concerned by it do not have to apologize for it. We don’t have to worry about being, or being accused of being, Luddites. We’re not making this up. We’re not shaking our canes at the kids on the lawn. We’re not ageist or classist or generation-ist or any other nonsensical application of actual prejudices.

The problem is real. It’s not the only one, but it’s pressing. Social media is bad in general, it’s certainly bad for young people, and it’s unquestionably, demonstrably, and devastatingly bad for reading.

The question is not whether it’s a problem. The question is what to do about it.

Four tiers, forty authors

Last August I wrote up a long piece about “tiers” in Christian/theological writing. Go there for the details. Regular readers will know all about this by now; it’s become a bit of a hobbyhorse, as well as a shorthand—both with fellow writers and with editors and publishers.

I’ve found that, in these conversations, we don’t limit ourselves to one of the tiers but say “a high two” or “a low three” or “maybe a one point nine.” Four slots ain’t much. So I decided to unpack the tiers by decimal points into a total of forty options. I’ve also taken the liberty to put an example of the kind of author I have in mind for that particular number. If the author is prolific or tends to write on the same “level” across his or her books, then I don’t mention a title. If not, though, I give a sample book title to indicate which “version” of said author I have in mind.

Consider this your friendly reminder that the point of the original post was not that these rankings are indexed by quality; you don’t get books that are per se “better” as you get bigger numbers, nor are higher tier books per se “harder” to write compared to lower tiers. A lot of Tier 3 authors wish with all their hearts they could manage a successful Tier 2 book. But it’s really hard to do that, and to do it well.

The tiers, rather, are about intended audience, style, accessibility, density, presumed education, background knowledge, literary purpose, and so on. From normies with a day job who may read no more than a handful of books per year to fellow scholars in the academy who read hundreds—that’s the range of imagined readers for these books. Which isn’t to say that folks in the former category don’t occasionally wander “up” into Tiers 3 and 4 or that academics don’t enjoy books in Tier 1 and 2 (I do!).

But enough preliminaries. Here are forty authors across four tiers, limiting myself to authors who are either living or who have published in the last few decades and whose books continue to be in print.

1.0 – Sadie Robertson Huff
1.1 – T. D. Jakes
1.2 – Tony Evans
1.3 – Max Lucado
1.4 – Beth Moore
1.5 – Jonathan Pokluda
1.6 – Austin Channing Brown
1.7 – John Mark Comer
1.8 – Bob Goff
1.9 – Andy Crouch (in The Tech-Wise Family)
2.0 – Ben Myers (in The Apostles’ Creed)
2.1 – Tish Harrison Warren
2.2 – Jemar Tisby
2.3 – Henri Nouwen
2.4 – Alan Jacobs (in How to Think)
2.5 – Tim Keller (in The Reason for God)
2.6 – James K. A. Smith (in You Are What You Love)
2.7 – Esau McCaulley (in Reading While Black)
2.8 – N. T. Wright (in Simply Christian)
2.9 – Cornel West (in Democracy Matters)
3.0 – Beth Felker Jones (in Practicing Christian Doctrine)
3.1 – Tara Isabella Burton
3.2 – James Cone (in The Cross and the Lynching Tree)
3.3 – Ross Douthat
3.4 – Lauren Winner (in Dangers of Christian Practice)
3.5 – Miroslav Volf
3.6 – Justo González
3.7 – Fleming Rutledge (in The Crucifixion)
3.8 – Stanley Hauerwas
3.9 – Peter Brown
4.0 – Sarah Coakley
4.1 – Katherine Sonderegger
4.2 – Paul Griffiths
4.3 – Kathryn Tanner
4.4 – Willie James Jennings
4.5 – Jonathan Tran
4.6 – David Bentley Hart
4.7 – Bruce Marshall
4.8 – David Kelsey
4.9 – Alvin Plantinga

I imagine most readers would rank these authors a bit differently; others would include names I’ve not mentioned and scratch ones I have. I hope the gist is accurate, though. I’m going to use it as a springboard for further reflections later this week or next.

2023: reading

Over the last few years I’ve had the goal of inching my way from 100 books annually up to 150. Last year I hit 122. This year I’ll be lucky to finish with 90. What happened?

A passel of 1,000-page novels, is the first answer. Writing and editing not one but two books of my own, is the second. And third is surely some mix of happenstance, fatigue, and time management. So be it. The books I read this year were good, even if I didn’t hit the number I was aiming for. There’s always next year.

The list below does not include every book I read over the last 12 months, just my favorites across a handful of categories. You’ll see that I read a lot of good fiction and nonfiction. Not so much theology! I leave it to readers to decide whether that’s a reflection on academic theology or on me.

Comments and links throughout, as well as promissory notes on reviews that I’ve written but have yet to be published.

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Rereads

5. Kathryn Tanner, Christianity and the New Spirit of Capitalism. I read this when it was in draft form, as the Gifford lectures, but I’d never read the book version cover to cover. I had, and still nurture, the idea of writing an essay putting Tanner and David Graeber together in a theological reflection on work. We’ll see.

4. Aldous Huxley, Brave New World.

3. John Le Carré, The Spy Who Came in From the Cold. Not his very best—that’s A Perfect Spy—but in the top five. Even better on the second time through.

2. Larry McMurtry, Lonesome Dove. The beauty still shines in the story and dialogue and characters, but the brutality is more apparent. “A dark tale lightly told” indeed.

1. Tad Williams, Memory, Sorrow, and Thorn. As I wrote here, this return to the classic trilogy (a million words in all?) was in preparation for the sequel tetralogy (see below). My love for the series, the author, and the prose is unabated. And the narrator for the audiobook is can’t-miss for lovers of Osten Ard.

Fiction

10. Mickey Spillane, I, the Jury. Not a great book, but popular and influential; part of my attempt to read through the canonical authors of American crime fiction.

9. Adam Roberts, Purgatory Mount. The framing device is gripping, but I didn’t love the middle. Roberts is always worth reading, though.

8. Ian Fleming, Live and Let Die.

7. Denis Johnson, Train Dreams.

6. J. M. Barrie, Peter Pan. Had never read it; am listening to it now. The narrator is Jim Dale. He’s perfect. It’s a treat when you turn to a classic and immediately understand why.

5. Larry McMurtry, Streets of Laredo. Finally read the sequel to Lonesome Dove, where McMurtry lays waste at once to beloved characters, “bad fans,” and any remaining trace of romance we may have had with the West. It’s thrilling. And more affecting than I expected.

4. Mick Herron, Slough House. Having read the first two books in the ongoing “Slow Horses” series, I read the next six in the new year, plus a collection of short stories. In the spring I have an essay in The Hedgehog Review on the series as a whole. It’s great, if confused in its politics; as is the TV show starring Gary Oldman.

3. Tad Williams, The Last King of Osten Ard. No missed opportunity here. Williams keeps breaking my heart, but the books are on a par with what came before. I was preparing for the fourth and final book’s release last month … only for it to be delayed by a year. I’m told it’s written, but the publisher chose to delay it. Oh well. I’ll be ready.

2. Georges Bernanos, Diary of a Country Priest. No words. Just read it.

1. John Kennedy Toole, A Confederacy of Dunces. Ditto. When I finished the last page, I had plans to write a long essay comparing Toole to Melville, with Dunces a kind of madcap multicultural New-Orleans-meets-Chesterton Don Quixote for postwar America. Is Ignatius J. Reilly the white whale, a knight-errant, a holy fool, or just a fool? I forgot the answer, probably because I was laughing so hard. The novel is a one of one. Tolle lege!

Poetry

Another down year for my poetry reading. I always re-read Franz Wright, Mary Karr, Marie Howe, Christian Wiman, and Wendell Berry. This year I read some Les Murray and Allen Tate. More next year, I hope.

Christian (popular)

7. Dane Ortlund, Gentle and Lowly: The Heart of Christ for Sinners and Sufferers.

6. Tish Harrison Warren, Advent: The Season of Hope & Emily Hunter McGowin, Christmas: The Season of Life and Light. I love this new series. Need to snag Epiphany before we turn to Lent and Easter.

5. Esau McCaulley, How Far to the Promised Land: One Black Family’s Story of Hope and Survival in the American South. Is there anything McCaulley can’t do? New Testament scholarship, theological hermeneutics, liturgical devotions, children’s books, NYT op-eds … and now a bracing, moving memoir. There were more than a few moments that took my breath away. Recommended.

4. Samuel D. James, Digital Liturgies: Rediscovering Christian Wisdom in an Online Age. Immediately added this to the syllabus for my course on discipleship in a digital age. Excellent!

3. Beth Moore, All My Knotted-Up Life: A Memoir. We all know Beth Moore is a treasure. I suggest listening to her read it. I wept.

2. Matthew Lee Anderson, Called into Questions: Cultivating the Love of Learning Within the Life of Faith. Matt is a friend, so I’m biased, but I can’t wait to start giving this book to college students. It’s just what the doctor ordered. And the best thing Matt’s ever written in terms of style. Accessible yet poetic and pious in equal parts. For the brainy or doubting believer in your orbit. (Two-part interview plus podcast discussion over the book.)

1. Andrew Wilson, Remaking the World: How 1776 Created the Post-Christian West. Easily a top-5 for 2023 new releases. Here’s my review.

Nonfiction

10. Mark Noll, America’s Book: The Rise and Decline of a Bible Civilization. Review here.

9. Tara Isabella Burton, Self-Made: Creating Our Identities from da Vinci to the Kardashians. Review here.

8. John Gray, Feline Philosophy: Cats and the Meaning of Life. Good fun. Not just a joke, though. Gray contains multitudes.

7. Mary Harrington, Feminism Against Progress.

6. Edward Feser, Philosophy of Mind: A Beginner’s Guide.

5. Ronald L. Numbers, ed., Galileo Goes to Jail and Other Myths About Science and Religion. I sort of can’t believe how good this book is. It needed to be written; it needed to be written by the contributors involved; it needed to be published by Harvard; it needed to be readable, consisting of short entries by a range of theists, atheists, and agnostics. And somehow it was.

4. Richard V. Reeves, Of Boys and Men: Why the Modern Male Is Struggling, Why It Matters, and What to Do about It. Wrote about this here.

3. Albert Murray, The Omni-Americans: Black Experience and American Culture. To call Murray unique is an understatement bordering on an insult. He died in 2013. We needed his voice more than ever in the decade since.

2. Yossi Klein Halevi, Letters to My Palestinian Neighbor. Alongside Ari Shavit’s My Promised Land, this is the first book I recommend to anyone wanting to learn more about modern Israel.

1. Christian Wiman, Zero at the Bone: Fifty Entries Against Despair. There’s no one writing today quite like Christian Wiman. My review of his latest should be out in Comment next month. I’ve got a lot to say!

Theology (newer)

7. Miroslav Volf and Ryan McAnnally-Linz, The Home of God: A Brief Story of Everything. Ten months ago I wrote a long review of this for Syndicate. I hope it comes out soon so I can finally share it with people!

6. Joseph Ratzinger, Many Religions—One Covenant: Israel, the Church, and the World.

5. Jim Davis and Michael Graham with Ryan P. Burge, The Great Dechurching: Who’s Leaving, Why Are They Going, and What Will It Take to Bring Them Back? Every pastor, elder, and church leader needs a copy.

4. Esau McCaulley, Sharing in the Son’s Inheritance: Davidic Messianism and Paul’s Worldwide Interpretation of the Abrahamic Land Promise in Galatians.

3. Jonathan Rowlands, The Metaphysics of Historical Jesus Research: A Prolegomenon to a Future Quest for the Historical Jesus. I wish I’d had this in hand a dozen years ago; it would have helped immensely. As it is, we have it now, and it’s a must-read for all biblical scholars, historical critics, and theologians interested in reading Scripture theologically, responsibly, and/or historically.

2. Matthew Thiessen, A Jewish Paul: The Messiah’s Herald to the Gentiles. See my review in a forthcoming issue of Commonweal.

1. Ross McCullough, Freedom and Sin: Evil in a World Created by God. Another biased pick, since Ross is a good friend, but an honest choice nonetheless. One of the best new works of theology in years. The only remotely satisfying treatment of theodicy, compatibilism, determinism, and human/divine agency I’ve ever read. Extra points for being concise and stylish and witty without losing an ounce of substance.

Theology (older)

4. Howard Thurman, Jesus and the Disinherited. What a weird but invigorating book.

3. Thomas à Kempis, The Imitation of Christ. Almost unbearably painful, given the way it cuts to the quick. But also full of the deepest consolations. Sometimes it really is Christ addressing you, the reader, by name.

2. Patrick Ahern, trans. and ed., Maurice & Thérèse: The Story of a Love. A window into the heart of Saint Thérèse. Probably the best introduction to her, too. Recommended to me by a friend. A beautiful book. Thanks to the good bishop for putting it together.

1. Blaise Pascal, Pensées. We all have gaps in our reading. I’d never (seriously) read Pascal. For the four-hundredth anniversary of his birth, I read his most celebrated work. It did not disappoint.

So you want to get a PhD in theology

I’ve been asked for advice about how to apply to doctoral programs in theology for more than a dozen years. I’ve had the goal, that whole time, of writing up a blog post that I could share with people when they ask. I’ve always found a way not to write it, though, at least in part because the ideal post would be either vanishingly short or impossibly long. In the latter case, a short book. In the former case, a simple sentence:

ABANDON ALL HOPE YE WHO ENTER HERE

Is it possible to split the difference? I think, at long last, I’m going to try. At the very least, I owe it to the students who meet with me each year with the question in mind, as well as the readers who email me regularly asking the same thing. If I do end up saying something useful to them, perhaps I can put it in writing here.

So let’s do it. The format won’t exactly be FAQ, but I’ll frame my advice in response to perennial queries—twenty in total.

NB: I’m not advising folks interested in English or engineering. I’m speaking to students interested in theology of some kind, or at least a theological discipline. The further one’s field is from Christian systematic theology, the less likely my advice applies. I’m also assuming a Christian interlocutor. Plenty of my answers will still apply to a nonbelieving applicant, but those are the folks who come to me, those are the folks likeliest to pursue Christian theology, and those are the folks who share my reasons and goals for becoming a theologian. Reader beware.

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1. Should I apply to a PhD program in theology?

Only God knows, but here are some pointers:

• Ask yourself why you’re drawn to it. A sweet job? Love for God? Like being a pastor, but for brainy types? Because you like to read? Because you feel called to it, as in, this is why God put you on planet earth? Let me tell you now: The first four answers aren’t good enough.

• Here are two related questions that can help in discerning an answer to the larger question. (a) Would you be happy that you spent 6-10 years of your life earning multiple graduate degrees in theology even if you never became a professor? Alternatively: (b) Even if you never pursued graduate studies in theology, would you nonetheless find ways to “be a theologian” (read theology, write it, teach it, talk about it with others) in your spare time, outside of your civilian day job? If your answer is an unqualified and emotional Yes! to both questions, then a PhD might be for you. If a No to either, much less both, then don’t do it.

• How are your grades? Have multiple professors pointed you to doctoral studies? If your grades aren’t top of the class and/or your professors seem not to have noticed you, there may be extenuating reasons, but in general it means a PhD is probably not for you.

2. How hard is it to get into a PhD program?

Pretty hard, though I’m assuming that you mean (a) a high-quality program that’s (b) fully funded. The thing to understand is that, at the best of times, applying to programs is a crapshoot. I got into my program, an Ivy, on my first round of applications (and not via the wait list)—the very same year that nine other programs turned me down. (A few of those did put me on the wait list; one program whittled down the applicants to two others and myself. I was the odd man out; they admitted the other two. I’m still friendly with both!) There’s just no formula for this, much less logical predictability.

You need to know, at any rate, that you will be going up against dozens (occasionally hundreds, at least on the job market) of other applicants, all of whom will have impressive degrees from impressive institutions and loads of experience—even, these days, with a filled-out CV and publications. Them’s the odds.

3. Where should I apply?

That depends. For theology specifically, lists of the best American programs generally include Yale, Notre Dame, Chicago, Princeton Seminary, Duke, Emory, Vanderbilt, Catholic University of America, Saint Louis University, Marquette, SMU, Baylor, Fordham, Boston University, Boston College, Dayton—in something like that order, depending on one’s specific field and areas of interest. I think it’s fair to say the first half dozen or so are typically thought of as the top tier or cream of the crop.

(I should add: These things aren’t especially controversial in ordinary conversation among academics; after all, the rankings reveal themselves in how hard it is to be accepted, funding, stipends, who gets job interviews, and who gets the jobs themselves. Prestige and symbolic capital are by definition unequally distributed. At the same time, it’s a bit awkward to put in black and white, because academics are as a rule fiercely competitive, deeply ambitious, and insecure. But I said I’d try to be helpful, and that means honesty, so there you go.)

Some schools I left off the list:

• British universities: Oxford, Cambridge, Aberdeen, St Andrews, et al. Excellent programs, but not on this continent!

• Canadian schools, like Toronto or McGill. Both likewise excellent.

• Harvard, which so far as I know does not have a PhD in Christian theology. Harvard Divinity School does, I believe, have a ThD, just like Duke Divinity School (which is in addition to Duke University’s PhD in theology via its religious studies department). For those new to all this … yes, it’s complicated.

• Religion programs like Princeton University (≠ Princeton Theological Seminary), the University of Virginia, Brown, Rice, and the University of Texas. (There are others!) Typically these may be excellent programs for Old or New Testament, for church history, for philosophy, and so on, but not for theology. Princeton and Virginia are exceptions; they don’t necessarily produce systematic theologians, but they are happy to produce scholars of religion, philosophy, and ethics who are not allergic to theology; who, even, are theologically literate, informed, and conversant. Mirabile dictu!

• Evangelical schools like Fuller, Wheaton, Trinity Evangelical Divinity School, Dallas Theological Seminary, and the various Baptist seminaries. These programs include excellent scholars and wonderful programs, albeit with two drawbacks. First, a doctoral degree from these schools almost always means that you will be hired “back” at them. In other words, an evangelical PhD means an employer pool of evangelical schools. That’s not a dealbreaker for plenty of folks, since many would like to be hired by such schools and/or have no interest going elsewhere. But forewarned is forearmed, etc. Second, many (most? all? I don’t know the numbers) of these programs are not fully funded. That means you, the doctoral student, will have to pay for the privilege of being a student out of pocket or via loans. That’s a tough row to hoe without a job—or with a job that doesn’t pay much—awaiting you at the end of five or six years. Compare that with, for example, Yale’s PhD students, who are fully funded for six full years and receive an annual stipend of around $40,000 and have access to free health care in the Yale New Haven hospital system. You can see how at a certain point it’s apples and oranges. No salary cap means the Yankees always have the best roster.

• Primarily or exclusively online programs. Speaking only for myself, but speaking frankly, I would advise against this—which is distinct from advising against programs that facilitate part one’s degree being completed long distance. Certain prestigious and well-funded schools have a long track record of doing just that.

I hope that gives you a reasonable lay of the land.

4. How do you or anyone else know all this?

Gossip. The epistemology of academe is gossip. It’s the only way anyone knows anything about anything.

5. How should I choose where to go?

Well first, you don’t choose anyone, they choose you. But from this direction, too, it’s a crapshoot. If you have the time and the money, apply to five or ten or fifteen programs! Cast the net wide and see if you catch anything. Beyond that, there are different schools of thought, and none of them is “right.”

(a) Some advise that you find a particular scholar and apply to where she or he is so that you can work with her or him.

(b) Some advise that you go where your particular sub-field of study is thriving, whether it’s Barth or von Balthasar, classical theism or practical theology, christology or critical theory.

(c) Some advise that you say yes to the most prestigious school that admits you, no matter what.

(d) Some advise that you put your ear to the ground and head to the school with the reputation for the healthiest environment for student flourishing. (For example, for decades Chicago has been known as the program that will take the longest to finish while taking the most out of you. It also has meant that those who do finish are assumed to be mega-scholars bound for greatness. Like an eight-year medical residency for a certain kind of surgical specialist. It’s all about tradeoffs.)

What do I think? Depends on the applicant, her prior studies, her major field, her interests, who lets her in, and so on. My purely anecdotal two cents is that I’d lean in the direction of a combination of (c) and (d), with less emphasis on (a) or (b). I applied to my doctoral program almost on a whim, and got in knowing next to nothing about the culture or the professors or their expertise. If you had given me a certain kind of lowdown in advance, I would have expected to be an odd fit. And yet my time as a PhD student was pure bliss, more or less. So I’m weary of supposing anyone can know, prior to arriving, whether a program is a good fit. You see the fit after you unpack your boxes! But that’s just my story. You should take all these factors into account.

6. Are there really no jobs in academic theology anymore?

Yes and no. Yes, there are jobs and there always will be, in some form. No, they really are shrinking, and fast. You’d be surprised at the number of Apple and McKinsey employees with PhDs in religion.

7. Whenever this comes up, I hear race and gender mentioned. These really do matter—myth or fact?

Fact. In this country, theology and adjacent disciplines (religion, philosophy, ethics, Bible) have been a white man’s game for a very long time. Accordingly, over the last half century seminaries and religion departments have been responding at two levels: PhD students and tenure-track posts. Even still, the fields of Bible and theology remain some of the most male-dominated in the American academy, alongside philosophy, economics, and physics. Most others have reached relative parity or have swung the other way, gender-wise.

What that means for you is, yes, you will have priority as an applicant if you are a woman or person of color. If that’s you, great! Let it put a little wind in your sails, though don’t let it give you undue confidence; you’ve still got to beat out tons of other folks. If that’s not you, it doesn’t mean you shouldn’t apply, but neither should you go in naive. This is simply the way things are, like it or not. Don’t get pouty. I can tell you right now, that will ensure you never advance one inch in this world.

8. You mentioned “tenure-track” posts. I’ve heard that phrase but don’t know what it means.

“Tenure-track” (TT for short) jobs are the most coveted gig for academics. In a word, it signals long-term job security. Non-TT jobs are likelier to pay less or involve higher teaching loads or be nixed when budget cuts appear on the horizon. Tenure track means that you will begin without tenure, but around year six or seven you will “go up” for tenure. This means you will apply to your university to receive tenure (plus promotion—hence “T&P”). This comes with a change of rank (Assistant to Associate Professor) and a raise, usually, but the real thing you get is the other t-word: tenure. You’re now, in a sense, employed for life. (Not really, but this is big picture.)

Tenure functions in theory to protect your free speech as an intellectual. You can study, think, write, and speak whatever you believe to be true or worthy of investigation, and nobody can fire you for having “wrong” ideas or “bad” politics. Now this is an ideal with many asterisks and exceptions. Nevertheless it’s not an empty gesture. It does have teeth. For that reason you have to be granted it; it’s not automatic. Depending on your institution, your application will weight things differently: research, teaching, collegiality, service. Ivy League schools are notorious for being stingy here, lower-tier schools less so. But everywhere occasionally (or more than occasionally) denies professors T&P. If you don’t get it, you finish out your year (or two), and then you have to leave. Yes, it’s that brutal.

9. Say I’m still interested. What should I do to try to get into a program?

Depends on when and where you are in the process. If you’re in high school, as opposed to finishing your second Master’s degree, my advice will be different. But here are some things worth doing:

• Learn languages. Master at least one language beyond your native tongue. If you can manage learning one ancient language and one living foreign language, you will automatically be a strong candidate.

• Study something relevant in college, whether that be religion, Bible, history, philosophy, ethics, theology, linguistics, or classics.

• Get a 4.0 GPA, in both college and Master’s programs.

• Form relationships with your professors. Not only will this begin to induct you into the world of academia, it will grease the wheels for the letters of recommendation you’ll eventually ask them to write for you. Also, just as academic epistemology is gossip, academic training and hiring is nothing but networks. It’s all in who you know.

• Study hard for the GRE, and ideally take it more than once. I’m convinced that I made the cut at Yale because the committee at that time culled applications on the front end with a hard GRE cut-off score. Some programs don’t care, but others do.

• Learn your field. Follow down footnote rabbit trails, ask professors for recommendations—try to get a sense of the hundred or so most prominent names in your sub-area of theology, and if possible start reading their work!

• Read everything. And I do mean everything. The memory that comes to mind is sitting in bed after my wife had fallen asleep, aged 22 or 23, and reading William Cavanaugh’s Torture and Eucharist. No one assigned it to me. I don’t know how I happened upon it. I was just reading it because I felt I should, out of pure interest.

• Reach out to professors elsewhere. Email them, see if they’ll chat by phone or Zoom, ask if they’ll meet you at AAR/SBL. No joke, the summer before I applied to programs, I physically mailed letters to professors there. Many of them replied!

• Go to AAR/SBL. That’s the annual conference for the Society of Biblical Literature and the American Academy of Religion, held in tandem the weekend before Thanksgiving each year. My first time, as a Master’s student, was a revelation. I met people there (circa 2010) I’m still friends with—for example, my now colleague Myles Werntz!

• Visit the schools you plan to apply to. As you’re able, obviously. I took a little road trip myself; I was able to visit Duke, UVA, and Vanderbilt. Worth it!

• Ask a professor to review your materials, especially your statement of purpose and CV.

• Have a community of support. Not entirely something you can control, but necessary all the same. Application season is brutal. My household had a lot of tears before the happy email arrived in my inbox.

• Pray. I saved the most important for last…

10. I’ve heard horror stories. Is a PhD program bound to wreck my marriage and suck my soul while making me work 100-hour weeks and hate my life?

No. At least, that’s not inevitable. There are programs that function like law school or medical school. But even then, you usually retain a great deal of agency and responsibility for your time allocation. In my view, most (not all) programs permit a disciplined student to get his work done while continuing to function as a healthy person with family, friends, church, and a life outside the library. Granted, I do know people who would reject that proposition. Either way, it is not a foregone conclusion that you must decide between what matters most and your degree. No way.

11. What about my faith? Can a PhD draw me closer to Christ rather than “deconstruct” or diminish or steal my faith?

Yes! It can. That’s exactly what it did for me. But it’s good to ask this question and to be aware of the danger. There are people for whom doctoral studies challenged, complicated, revised, and sometimes destroyed their faith. Perhaps that was bound to happen at some point. Some people, though, just may not be cut out for a PhD, at least in religion.

In any case, your faith will not emerge from your studies unchanged. And here, as elsewhere, naivete is the enemy. You will read books by atheists and anti-Christians and members of other religions and representatives of views you find risible, heinous, or dangerous. You will have professors who repudiate all that you hold dear. You will have teachers who claim to be Christian who openly reject or even mock beliefs and behaviors you supposed nonnegotiable for any confessing Christian. You need to have a spine of steel even as your mind is open to learning new ideas and being challenged by what you’ve never considered. Does that describe you? Or does it frighten you? Your answer matters a great deal for whether you should pursue a PhD.

12. What does a PhD program actually entail?

Briefly: Two years of classes, one year of comprehensive exams (“comps,” written and oral), two or three years of writing a dissertation. Comps test your mastery of basic topics and texts in your field. A dissertation is, basically, a book based on your special area of research, led and read and assessed by a committee of three to five professors, headed by a single professor, called your “advisor.” Your “defense” of the dissertation is usually when you “become a doctor,” namely, by undergoing oral examination by the committee and defending your writing, your arguments, and your research “live”—sometimes with an audience! It’s a stressful day, to say the least. For those who pass, and not all do, the catharsis is overwhelming.

13. What’s the point of a PhD, anyway? How should I think about it?

Opinions differ. Some say: To become an expert in one specific thing, perhaps the world’s most informed expert. I say: To become a theologian. That is, to sit at the feet of masters, to apprentice yourself to them, as to a trade, to be inducted into what it means to be a member of the guild, to learn the grammar and habits that make a theologian a theologian. And thence and therein to learn some concrete expertise.

14. Is the quality of one’s doctoral training really convertible with an institution’s money and prestige?

No. Some of the most brilliant scholars I know and learn from got PhDs in out-of-the-way programs or unpretentious institutions; indeed, some of the world’s greatest minds and writers are effectively autodidacts. Don’t fall for the cult of credentials and gatekept expertise. It’s a game. If you want to be a professor, you have to play it. That’s it.

Now, money and prestige don’t count for nothing. They’re often a proxy for a certain quality floor, along with a certain quality ceiling. You’re rarely going to get a poor education at a top-5 school. And the degree will always count for something.

15. Suppose I get in somewhere, and I’m wondering how to flourish. Any tips?

Here are a few:

• Put your head down. You’re there to learn. Study, study, study. Then study some more.

• Set limits and boundaries. One guy I knew treated his studies like a job: he worked from 8:00am to 5:00pm, then he stopped and spent time with his family. Not for everyone, but incredibly useful for some.

• Don’t waste your time. Don’t read online. Delete all your social media accounts. Focus entirely on what you’re there to learn. Some doctoral students “work all day” without getting anything done: Twitter, Facebook, and TikTok see to that, not to mention the New York Times, the Atlantic, and Jacobin.

• Develop good habits now. They’ll stay with you in whatever future employment you find.

• Just as before, devote time to forming relationships and mentorships with your professors.

• Begin networking not just within your institution but outside of it, whether professors or fellow students.

• Don’t try to make a name for yourself yet. Don’t tweet. Don’t write for a popular audience. Don’t, for the most part, publish in scholarly spaces—unless your advisor gives you the thumbs up, and it’s work you think is A-quality, and it’s likely to matter for job applications. If you’re gong to have an academic career, there will be time enough for publishing. Now’s the time for input, not output.

• Learn how to do two things: (a) read for long, uninterrupted stretches of time and (b) write a certain daily word count. Learning how to skim and how to type fast are also useful skills. Best of all, learn how to take quality notes and to organize them in relation to your research and writing goals. These will serve you for a lifetime.

• Keep learning languages. I can’t emphasize this enough: Languages are the secret sauce of theology (and the humanities generally). If you have two or four or six or more, you’re gold. If you’re stuck in no man’s land with one, or 1.5, or a bunch you can only half-read, you’re at a serious disadvantage—for jobs and for your scholarship. Mastering languages pays dividends!

• Listen to your advisor. She knows best.

• Pray. Not a joke! Better to keep your soul than to lose it and gain the whole world. Focus on what matters most, even in a time of stress and compressed study. Focus on God, church, spouse, children, friends, life. It keeps things in perspective. (Also not a joke: Drop out if this isn’t for you. There’s no shame in it if the alternative is ruin.)

16. Any other tips?

Yes, one: Don’t be a jerk. It is not your job to police the opinions or beliefs or politics of fellow students, much less professors. You don’t have to announce yourself in every seminar as the expert or True Believer on whatever topic. Drop the show. Be a normal human. Keep your own counsel. Be collegial. Even if the people around you espouse crazy things, it is not your job to set them straight. It’s your job to get a degree. Do it.

17. Say I make it to the job market, dissertation finished and PhD in hand. What then?

Not much to say here. Apply widely, prepare to move cross-country even as you prepare for nothing but rejections, and keep up those prayers.

18. What about the dissertation itself?

Not every program, not every advisor, and not every dissertation allows this, but in general I think you should write the dissertation as though you are already under contract with a publisher for a book. Write it as a book, that is, not as that unique and uniquely unreadable genre, “dissertation.” Or at least write toward the eventual book.

That, by the way, is what often happens. Your “first book” is the dissertation, in revised form. Not always, not for everyone. But ideally for many, perhaps most. Sometimes it’s chopped up into journal articles. Sometimes it remains background for the next research agenda. How you approach it matters, though, for what it eventually becomes, or is likely to become.

There’s a balancing act to aim for here. You don’t want the dissertation to try to do everything. You don’t want to swing for the fences and decisively answer the biggest question facing the field. On the other hand, you don’t want it to be so niche, so remote, so granular that no one cares. This also touches on the “faddishness” of one’s dissertation topic, its relative “timeliness” or “sexiness” as an academic subject. Sometimes a fad will get you a job; sometimes it will ensure your perpetual obscurity.

I say: Focus on the perennial topics, questions, and figures. They’ll never go away, even if they’re not in fashion for a time. (Miroslav Volf once gave me the advice that Jürgen Moltmann gave him: Always do two things as a theologian. Take up the ultimate questions humans always ask, and do so through engagement with Scripture. That’s what it means to be a theologian, and it doubles as ensuring you’ll never be irrelevant.)

A final addendum: The one thing doctoral programs routinely fail to do is train their students to teach, even as the one thing they never fail to do is train their students to write awful prose. At to the first: Seek out opportunities to teach, and seek to T.A. (be a teaching assistant) for professors who are good in the classroom. Having said that, the best way to become a better teacher is sheer repetition, and you’re unlikely to get that until you have a job, and the truth is that few schools will hire you based on your already being a good teacher. So, in terms of tradeoffs, focus on research and finishing the dissertation, not teaching.

As to the second, then: It’s near impossible not to pick up bad writing habits in a PhD program, for the simple reason that most academics are bad writers, and most academic writing is meant not to be readable but to impress a small circle of experts with jargon, quotations, and footnotes. I suppose the best way to resist bad prose during doctoral studies is by reading poetry, novels, and literary essays on the side throughout one’s time. Another way is to read major scholars in other fields who write for highbrow general-audience publications like NYRB, NYT Magazine, The New Yorker, The Point, LARB, Harper’s, First Things, and elsewhere. Many academics never unlearn their bad writing habits, and for those who do, it takes years. Just knowing going in that your dissertation will be poorly written, no matter how hard you try, is to put you ahead of the curve.

19. What about jobs? Which should I plan on applying to?

All of them!

Besides that answer, which is true, I’ll add that TT academic posts are typically differentiated by “teaching load”: in other words, how many classes you teach per year (or per semester). If you’re at an R1 University (a level-1 research school), then you’re likely to teach a 2-2 (two courses per semester), with generous regular sabbaticals for research. If you’re at an R2 or R3, you’re likely to teach a 2-3 or 3-3. If you’re at a new R3 or teaching university or community college, you’re likely to teach a 3-4 or 4-4 or even 5-5.

A couple years back I wrote a four-part, 12,000-word series on what it’s like teaching with a 4-4 load. Spoiler: Not a fate worse than death! But depending on where you earn your PhD, you might be told that it is. I won’t say much more here except that the mindset that supposes any job outside of R1 or Ivy isn’t worth taking is deadly. Don’t indulge it, and exorcise that demon if it possesses you at any time during your studies.

20. What about serving the church?

Well, isn’t that the right way to end this.

Christians study theology because of the living God, in obedience to Christ’s command to love the Lord with all our mind. We become theologians to serve the mission of his people in the world. Our knowledge, such as it is, exists to his glory and the advance of his kingdom. It certainly does not exist to advance our ambitions or careers.

You do glorify God through academic theological writing, even when such writing is not obviously or directly “applicable” to or “accessible” by ordinary believers in the pews. I can’t say more here to defend that claim—we’re wrapping this post up!—but it’s true. Trust me for now.

More important, it’s crucial to approach the question of pursuing a PhD as an exercise of love for God and service to the church. That will guide you as a lodestar throughout your academic adventures (or misadventures). If this is what God has called you to, so be it. It might involve suffering; it’s likely to involve professional wandering; it’s certain to involve uncertainty. Offer it to Christ; put it in his service. He’ll use it, one way or another. Expect that use to involve a cross, even if the trajectory of your career looks “successful” from the outside or after the fact.

But if he’s not calling you to this, that’s okay too. Don’t do it just because. Discernment works only if it’s possible to hear a No and not just a Yes. Prayer enters at this point for a final time. If the job of the doctoral candidate is study, study, study, the job of the disciple is pray, pray, pray. Prayer will carry you through, whichever path you end up on.

Let’s say, then, that my advice is not for the PhD-curious to abandon all hope. Abandon all false hope, yes. But hope is not optimism. As for pursuing an academic career, put it this way: With mere mortals this may be impossible, but with God all things are possible—even getting a PhD in theology.

Writing for a Tier 2 audience

Last month I published a typology of four audiences for Christian writing: Tier 1 (anyone at all), Tier 2 (college-educated laypeople), Tier 3 (pastors and intellectuals), and Tier 4 (scholars). The post continues to generate a lot of conversation with friends and acquaintances. It’s been generative for my own thinking.

I’ve found myself wondering: What does Tier 2 writing look like? And I’ve got some ideas. What follows is a list of basic mechanics. I’d call them do’s and don’ts, but they’re pretty much all the latter. In another post I plan to think about how to make one’s Tier 2 writing not just accessible but good. In both cases, though, I’m not describing what makes prose in general good. I’m thinking about a particular kind of prose. So this isn’t a list of what makes for quality writing simpliciter. We need to ask first: What sort of writing? In what genre? For whom? With what goals? Those are the questions that matter, at least in this case.

Without further adieu, then, here are twelve rules for Tier 2 writing:

1. Short(er) sentences, paragraphs, and chapters. Not much more to say here. Don’t try your reader’s attention. Be direct. Be declarative. Be fruitful and multiply your five-line sentences, trim your flowery filler, kill your adverbs, and stop interrupting your flow of thought with so many em dashes.

2. No footnotes. Footnotes are intimidating and, in a Tier 2 book, unnecessary. Use endnotes, preferably unnumbered. Resist the urge to defend and support every claim you make on the page with a dozen citations. Appropriate elsewhere, not here.

3. No jargon. “Plain English” is the rule here. One editor I’ve worked with on multiple essays uses the “P.E.” line as a shorthand for any time I revert to academese. Remember: No one but academics speaks that language, and then only some of them, cordoned off by rarefied disciplinary dialects. Remember further that, outside of highly technical discursive contexts—you see what I did there?—jargon is a crutch. And if something can’t be said in language a Tier 2 reader can understand, then perhaps you’re writing for the wrong audience.

4. No untranslated words. This means, above all, never use a word from another language as if the reader should know what it means: eschaton, torah, phenomenological, faux pas, Aufklärung, munus triplex, whatever. If you must, on a rare fitting occasion, introduce the reader to a foreign word, then do so gently and seamlessly, and be clear that you have reasons for doing so. (Why, in other words, you aren’t just saying “church” instead of ekklesia.) Furthermore, avoid fancy Latinate words like “omnipotent” when “almighty” or “all-powerful” are ready to hand. Sometimes a whiff of antiquity is pleasant, but more often it reeks of self-importance and showing off.

5. No, or spare use of, massive block quotations. Like footnotes, these break up the flow of a page’s writing and can scare off otherwise curious readers. It also suggests that the reader should maybe be reading someone other than you, since apparently you can’t put it well in your own words. (A friend’s anecdote: Reading famous Evangelical Writer X as a teenager, the quotations and block-quotes of C. S. Lewis were so prevalent that it made him realize he ought to be reading Lewis instead of X. The intuition proved correct.)

6. No incessant, cluttered, or paragraph-littered use of parenthetical references to passages of Scripture. This is a tough one. It’s my own habit, as it is just about any Christian writer’s who engages Scripture for a believing audience. I think this is fine at Tier 3 and for works in the 2.3-2.9 range. But my sense is that true Tier 2.0 readers find this practice distracting, off-putting, and intimidating. It’s not that they can’t handle it. It just doesn’t help you, the author, accomplish your purposes with the reader. There are other ways of citing, quoting, and alluding to Scripture than parentheses constantly interrupting clauses or concluding every third sentence. Be creative!

7. No unidentified authors, historical figures, historical events, doctrines, or concepts. This one’s simple. Don’t write, “As Saint Irenaeus says…” Write instead, “Saint Irenaeus, a bishop from the second century, once wrote…” Or if the reader won’t know what a bishop is, call him “a pastor and writer.” Or, if “from the second century” rankles, then say “who was born about a century after the crucifixion of Jesus.” Or “who died about a century after Saint Paul and Saint Peter were killed in Rome.” Or whatever would least ostentatiously and most intuitively make sense as a chronological point of connection for your audience. (You could always just put the date of the figure’s life in parentheses if that were to fit the nature of your book, too.) The point, in any case, is to avoid random and unqualified mention of “Saint John of Damascus” or “the Great Schism” or “the perseverance of the saints” or “imputed righteousness”—readers run for the exits at that sort of thing, especially when they add up.

8. No preface to quotes, events, books, or authors as “famous.” This is a minor rule, but it’s common enough to call out: Writers call things “famous” out of insecurity. Namely, they want the reader to know they’re not being original, that they’re aware that “everyone knows” the line or text or person being trotted out for display. But in a Tier 2 setting, not everyone knows this. Calling something “famous” to a reader who’s never heard of it is inhospitable and condescending. Drop this tic!

9. No passing reference to what only the extremely-online would know. Some Gen X, many millennial, and most Gen Z writers spend a lot of time online. When you live online, you forget that most people don’t—or at least, that their online living is nothing like yours. Normal people don’t know what “edgelord” means. (I’ve had to Google it more than once to remind myself! My time off Twitter is having an effect…) Normal people don’t follow sub-cultural dramas litigated on social media between no-name writers. Normal people follow Selena Gomez and Taylor Swift. So don’t write like you’re online; don’t write like your book has hyperlinks; don’t make tempest-in-a-teapot episodes illustrative of some larger point. Write about the real world, the one we all live in together.

10. No passing reference to culture-war topics (as though the topic itself, the nature of the debate, or the “right” opinion is obvious or given). Most people are aware of this or that culture-war issue. But most people aren’t particularly informed about it in detail. And most people certainly don’t like it being parachuted onto the page out of nowhere. It raises their blood pressure. If the context calls for discussion of some hot-button issue, then introduce it with care and charity. But let your writing lower the temperature—even if what you have to say is passionate or fiery. Understanding should precede argument, and if argument is called for, then the matter shouldn’t be treated as self-evident.

11. No glib swipes at “backwards” or stupid or wicked ideas. I don’t mean ideas like eugenics or Stalinism. I mean ideas that continue to generate fierce debate, ideas that mark out one tribe from another. Often these are ideas that the author herself has left behind for greener pastures. We always treat our own former selves least generously. Don’t put down readers who happen to agree with your younger self. Even if they’re wrong, they deserve your respect. Nothing loses a reader faster than being talked down to.

12. No presumption of universal or shared agreement on just about anything. This is only a slight exaggeration. Obviously, if you’re writing for Christians, it’s appropriate to assume a general Christian framework or backdrop. But what does that entail? Christians disagree about a lot! Instead of assuming—and you know what that makes of you—address the reader as an intelligent and curious disciple whose specific beliefs and ideas are opaque to you. Make the case for what you think, assuming only that the reader is open-minded and open-hearted enough to hear you out in good faith. Cards are on the table and nothing is being taken for granted. That’s a recipe for reaching readers and not alienating any of them, no matter how strongly they disagree with you or how skeptical they were when they first opened your book.

In the next post, hopefully sometime next week, I’ll return with another dozen or so suggestions about what makes Tier 2 writing not just accessible for its intended audience, but good. Part of that has to do with style, but another part has to do with resisting certain tropes of the genre that bear on substance. Until then.

Twenty texts for twenty centuries

Suppose you knew someone who wanted to read broadly in the Christian tradition. Specifically, this someone requested twenty Christian texts—no more, no less—one from each century of the church’s existence (present century excluded).

What would you assign? Who would be on your list?

For the purposes of this hypothetical, the texts are not supposed to be “the best” or the most influential or the most significant or what have you. Nor need they represent the full gamut or spectrum of Christian faith, doctrine, practice, and liturgy—as if that were possible.

At the same time, while the someone in question is a sharp reader, they are an Anglophone normie, not a polyglot scholar. You’re not, for example, going to assign the Summa Theologiae of Saint Thomas. You’re aiming for reasonably accessible texts by great Christian writers that, together, offer a snapshot of what it means to be Christian; what it means to live as a Christian; what it means to believe as a Christian; and so on.

You could tweak the rules as you please. These are my rules. Here are my answers.

*

First century: The Gospel According to Saint John.

Second century: Saint Ignatius of Antioch, Letters.

Third century: Origen, An Exhortation to Martyrdom.

Fourth century: Saint Athanasius, On the Incarnation.

Fifth century: Saint Cyril of Alexandria, On the Unity of Christ.

Sixth century: Pope Saint Gregory the Great, Homilies on the Gospels.

Seventh century: Saint Maximus Confessor, The Lord’s Prayer.

Eighth century: Saint John of Damascus, Exposition of the Orthodox Faith.

Ninth century: St. Theodore the Studite, On the Holy Icons.

Tenth century: Saint Gregory of Narek, Festal Works.

Eleventh century: Saint Anselm, Cur Deus Homo?

Twelfth century: Saint Bernard of Clairvaux, On Loving God.

Thirteenth century: Saint Bonaventure, Journey of the Mind Into God.

Fourteenth century: Julian of Norwich, Revelations of Divine Love.

Fifteenth century: Thomas à Kempis, The Imitation of Christ.

Sixteenth century: John Calvin, Book II of Institution of Christian Religion.

Seventeenth century: Saint Francis de Sales, An Introduction to the Devout Life.

Eighteenth century: Jonathan Edwards, Charity and Its Fruits.

Nineteenth century: Saint Thérèse of Liseux, Story of a Soul.

Twentieth century: Dietrich Bonhoeffer, Discipleship.

*

I will confess, I almost trolled the Prots by leaving out Calvin, Edwards, and Bonhoeffer for Saint Teresa, Saint Alphonsus Liguori, and Simone Weil. That would still be a good list! But I had to be honest. I also somewhat cheated with Julian, whose visions and writing spanned the fourteenth and fifteenth centuries. Were she to be moved ahead, I would remove Kempis and add Dante or Saint Catherine.

It goes without saying that, for most centuries—though curiously not for all, at least from my vantage point—you could choose a dozen or more texts. It hurts not to include Saint Augustine; but then, neither are there any Cappadocians. The fourth and fifth centuries are rich beyond compare.

It’s clear what I’m prioritizing here: brevity, clarity, piety, devotion, faith, love, prayer, discipleship. With, granted, an emphasis on the person and work of Christ. I also wanted a relative balance between East and West, Greek and Latin. It seems to me that an open-hearted reader of these twenty texts would walk away with a beautiful picture of the meaning of lived Christian faith, told from the inside. I almost envy such a person the experience.

Young Christians (not) reading, 2

I received some really useful feedback in response to my previous post about the reading habits, such as they are, of high school and college Christians today. By way of reminder, the group I’m thinking about consists of (a) Christians who are (b) spiritually committed and (c) intellectually serious (d) between the ages of 15 and 25. In other words, in terms of GPA or intelligence or aptitude or career prospects, the top 5-10% Christian students in high school and college. Future professionals, even elites, who are likely to pursue graduate degrees in top-100 schools followed by jobs in law, medicine, journalism, the arts, academia, and politics. What are they reading right now—if anything?

(I trust my qualifiers and modifiers ensure in advance that I’m not equating spiritual maturity with intellectual aptitude, on one hand, or intellectual aptitude with careerist elitism, on the other.)

Here are some responses I received as well as a bunch of further reflections on my part.

1. One comment across the board: None of these kids are reading anything, whether they are cream of the crop or nothing of the kind. And they’re certainly not reading bona fide theology or intellectually demanding spiritual writing. All of them, including the smartest and most ambitious, are online, all the time, full stop. What “content” they get is found there: podcasts, videos, bloggers, and influencers, plus pastors with a “brand” and an extensive online presence (which, these days, amount to the same thing). To be fair, some of these online sources aren’t half bad. Some are substantive. Some have expertise or credentials or wide learning (if, often, of the autodidact sort). But to whatever extent any of these kids are acquiring knowledge, it’s not literate knowledge. It’s mediated by the internet, not by books.

2. If someone in this age range is reading a living Christian author, then I was right to think of John Mark Comer. A few more names mentioned: David Platt, Francis Chan, Dane Ortlund, Timothy Keller. I also had The Gospel Coalition mentioned as a group of authors read by some of these folks. In terms of dead authors, in addition to what I called “the usual suspects” (Lewis, Chesterton, Bonhoeffer, et al), I also heard Eugene Peterson, Dallas Willard, and Henri Nouwen. Which makes sense, since all of them have passed in recent memory, and professors as well as youth pastors would be likely to recommend their work. (I’m going to go ahead and assume John Piper is among those names, too, though he is still with us.)

3. An addendum: Some young believers are reading books, but the books they’re reading are mostly fiction. Typically YA fare; sometimes older stuff, like Tolkien or Jane Austen; occasionally scattered past or present highbrow fiction like Donna Tartt or Cormac McCarthy or Susanna Clarke. But still, not a lot of fiction reading overall, and the majority is page-turning lowbrow stuff, with occasional English-major nerdballs (hello) opting for the top-rack vintage.

4. A second addendum: It isn’t clear to me how to count or to contextualize kids who are home-schooled or taught in classical Christian academies. What percentage of the total student population are they? And what percentage of this small sub-population is being taught Homer and Virgil and Saint Augustine and Calvin and so on? Or, if we’re thinking of living authors, which if any of them are they reading? I simply have no idea what the answer is to any of these questions. Nor do I know what the difference is between such students being assigned these texts and their actual personal reading habits outside of class.

5. Back to the brief list of living authors above: Comer, Platt, Chan, Ortlund, Keller, et al. The question arises: Are young Christians who report these names in fact reading their books? Or are they “digesting” their message via sermons, podcasts, and video recordings available on the internet? The same goes for megachurch pastors with an online audience, like Jonathan Pokluda, who preaches outside of Waco; or Andy Stanley in Atlanta, or Matt Chandler in Dallas. There’s a lot of daylight between reading an author’s books and knowing the basic gist of a public figure.

6. To be even more granular: If a young Christian says that she has read Comer’s latest book, what is likeliest? That she used her eyes to scan a codex whose pages she turned with her hands? or that she read it on an e-reader/tablet? or that she listened to the audio version? After all, Comer—like other popular nonfiction authors today—reads his books himself for the audio edition. And since he’s a preacher for a living, it’s very effective, not to mention personalizing; which is part of the appeal for so many young people today.

7. In a word, is it true to say that even the readers among young believers today are often not “reading” in the classical manner many of us presuppose? So that, whether it’s a podcast or a TikTok or an IG Reel or a YouTube channel or a “book,” the manner of reception/intake/ingestion is more or less the same? So that “reading” names not an alternative mode of acquiring knowledge or engaging a source but simply a difference in type of source? In which case, it seems to me, young people formed in this way will not, would not, think of “books” as different in kind from other social media that make for their daily digital diet, but merely a difference in degree. Books being one point on a spectrum that includes pods, videos, and the like.

8. So much for technologies of knowledge production and consumption. Another question: What counts as a “serious” Christian author? That was part of my original question, recall. Not just intellectually serious young Christian readers, but serious Christian books by serious Christian authors. Not fluff. Not spiritual candy bars. Not the ghost-written memoirs of influencers. Not, in short, the “inspirational” shelf at Barnes & Noble. If one-half of the presenting question of the original post concerned a certain type of young Christian reader, the other half concerns a certain type of Christian author. Here’s what I have in mind, at least. The author doesn’t have to meet a credentials requirement; doesn’t have to have a doctorate. Nor does he have to write in an academic, jargon-laden, or impenetrable style. That would defeat the point. To be popular, you have to be readable. And “being popular” can’t be a defeater here, or else no one, however rich or good in substance, could ever sell books: they’d be disqualified by their own success.

As I’ve said, Lewis and Chesterton are the gold standard. Other names that come to mind from the twentieth century (beyond Bonhoeffer, Nouwen, Peterson, and Willard) include Karl Barth, Dorothy Sayers, Francis Schaeffer, Os Guinness, Martyn Lloyd-Jones, Madeleine L’Engle, John Stott, J. I. Packer, Robert Farrar Capon, Frederick Buechner, Wendell Berry, Stanley Hauerwas, and Marilynne Robinson. That’s a very short list; it could be doubled or tripled quickly. As it stands, what do the names on it have in common?

Here’s how I’d put it. Each author’s writing draws from a rich, clear, and deep reservoir of knowledge and wisdom, a reservoir that funds their work but does not overwhelm it. Put differently, what a normie reader encounters is the tip of the iceberg. If that’s all she can handle, so be it. But to anyone in the know, it’s as clear as day that there’s a mountain of ice beneath the surface.

Furthermore, one of the consistent effects of reading any of these authors is not only sticking with them but moving beyond them into the vast tradition that so evidently informs their writing. This could be the Thomistic tradition, or the patristic, or the Homeric, or the Antiochene, or the Kantian, or the Reformed, or whatever—but what the author offers the reader is so beautiful that the reader wants more of whatever it is. And so she moves from Piper to Edwards to Calvin to Augustine in the course of weeks, months, and years. From there, who knows what will be next?

That is the kind of book, the sort of author, I have in mind. My original interlocutor was asking about such work in the present tense. Who fits the bill? And who are young people reading? I’m willing to say that Keller fits the bill. Comer does too, in my judgment, though that is a status he graduated into with his last two books. His earlier work was far too primitivist-evangelical, far too dismissive of tradition, to qualify. But to his credit, he has clearly read himself into the tradition and now invites his readers to do the same.

I can certainly name others, like Tish Harrison Warren, who are doing the work and who are selling books. But are they having a widespread discernible influence across a vast slice of 15-25-year olds today? It’s probably too early to tell.

9. Let me think about my own trajectory for a moment. Here are authors whose books I read cover-to-cover across three different age ranges:

• 15-18: Lewis, Chesterton, Bonhoeffer, Kierkegaard, Tolkien

• 18-22: Lee Camp, Douglas John Hall, Richard Foster, Nouwen, John Howard Yoder, Hauerwas, Berry, Walter Brueggemann, N. T. Wright, Ben Witherington

• 22-25: William Cavanaugh, Terry Eagleton, Robert Bellah, Augustine, Charles Taylor, Barth, Robert Jenson, John Webster, Christopher Hitchens, Michael Walzer, Kathryn Tanner

These aren’t all the authors I was reading at these ages, but rather the kinds of names I was introduced to that made an impact on me—so much so that I remember, in most cases, the first book I read by each, and when and where I was, and what my first impression of them was.

I’m sure I’m leaving off some important names. But the list is representative. I was a precocious, brainy young Christian who loved talking about God and reading the Bible, and these were the authors that youth ministers, mentors, and professors put in my hands. Not a bad list! Pretty much all living authors, or from the previous century, so not a lot of historical or cultural diversity on offer. But substantive, provocative, stimulating, and accessible nonetheless. The kinds of authors who might change your life. The kind who might convert you, or de-convert you. Who might shadow you for years to come.

And so, once again, the question is: Is the 2023 version of me (a) reading at all and, if so, (b) which authors, living or dead, is he reading? which is he being poked and prodded by? which stimulated and provoked by? Inquiring minds want to know!

10. This exercise has made me take a second look at my own teaching. Which authors do I assign? If you are a student who enrolls in my class, who will you read? A rough summary off the top of my head:

• Dead: Barth, Saint Gregory of Nazianzus, Saint Athanasius, Saint Thomas Aquinas, John Calvin, Martin Luther, Saint Augustine, Saint Oscar Romero, Pope St. John Paul II, Pope Paul VI, Henri Nouwen, James Cone, Gerhard Lohfink, Dietrich Bonhoeffer

• Alive: Tish Harrison Warren, James K. A. Smith, Thomas Joseph White, N. T. Wright, Beth Felker Jones, Martin Mosebach, Tara Isabella Burton, Ross Douthat, Andy Crouch, Andrew Davison, Andrew Wilson, Peter Leithart, Jemar Tisby, Victor Lee Austin, Michael Banner, James Mumford

Those are just authors of books I’ve assigned (and do assign). The list would be far larger if I included authors of chapters and articles and online essays. In any case, I’m pretty happy with this list, granting that I teach upper-level gen-ed elective courses to undergraduate students who have never taken theology before.

11. What lessons do I draw from all of the above? First, that people like me have a lot of power and influence and therefore enormous responsibility toward the young people who enter our classrooms. I cannot control whether my students fall in love with the books I assign them. But if I choose wisely, I make it far more likely that they might fall in love. That might in turn set off a chain reaction of reading and learning that lasts a lifetime.

12. Second lesson: Don’t assign “textbooks.” That is, don’t assign purely academic or fake authors. Don’t assign books dumbed down for teenagers. Avoid books that do not look like any sane person would ever cozy up with them in a comfy chair and read leisurely for a whole afternoon. Instead, assign books whose authors are known for befriending their readers. Assign authors who have fanatical followings. Assign authors who have the power to convert readers to their cause. Assign poets and rhetors and masters of the word. Assign stylish writing. Assign passionate writing, writing with stakes. Assign texts with teeth. Don’t be surprised when they bite students. That’s the point.

13. Third, the express aim of Christian liberal arts education and certainly of every humanities class within such institutions ought to be for students to learn to read, thence to learn to love to read, thence to learn to desire to be (that is, to become) a lifelong reader. Every assignment should be measured by whether it conduces to this end. If it does not, it should be scrapped.

14. It follows, fourth, that professors should shy away from assigning online content, whether that be links, videos, podcasts, or even texts on e-readers. That’s not quite an outright ban, but it is a strong nudge against the inclination. Give your students books: physical books they can hold in their hands. Reading a book is an activity different from scrolling a website, watching a video, or listening to a podcast. Young people already know how to do those things. They do not know how to sit still for ninety minutes without a screen in sight, in utter silence, and turn pages, lost in a book, for pure pleasure or simple edification. They have to be taught how to do that. And it takes time. What better time than college?

15. All this applies twice-over for seminaries. What is a pastor who cannot read? The principal job of a pastor, alongside administering the sacraments, is to teach and preach God’s word, which means to interpret the scriptures for God’s people. You cannot interpret without reading, which means you cannot teach and preach without being able to read. Are we raising a generation of illiterate ministers? Is the time already upon us? Are our seminaries aiding and abetting this process, or actively opposing and redirecting it?

16. If professors have some measure of influence, youth pastors (in person) and pastors with a public platform (online) have much greater influence. What we need, then, is for pastors to see it as part of their job description to find ways to encourage and induce literacy in the young people at their churches and, further, to suggest authors and books that are more than candy bars and happy meals, spiritually speaking. For this to happen—allow me to repeat myself—pastors must themselves be readers. They must be voracious bookworms who understand that their vocation necessarily and essentially entails wide and deep and sustained reading. Their churches (above all their elders and vestries and bishops) must understand this, too. If you walk into a pastor’s office and he is reading, he is doing his job. If you never see him reading, something’s amiss. The same is true, by the way, if you do see him reading, but he’s only ever reading a book written in the last five years.

17. Returning to the academy, what happens in the classroom is not all that happens on a college campus. Much, perhaps most, learning happens elsewhere. To be sure, it happens in library stacks and dorm rooms and coffee shops and Bible studies. But it also happens at Christian study centers. The importance of these cannot be overstated. Their presence on public and non-religious campuses is a refuge and a haven for young believers. They can’t be only that, however. They have to be the kind of place that fosters learning, reflection, discussion, and—yes—reading. Reading groups on the church fathers, or the magisterial reformers, or the Lutheran scholastics, or the ecumenical councils: these should be the bread and butter of Christian study centers. Hubs of vibrant intellectual life woven into and inseparable from the spiritual.

18. I’ll go one step further (borrowing the tongue-in-cheek suggestion from a friend): What we need is Christian study centers on Christian college campuses. Sad to say, far too many Christian universities today have bought into credentialing, gate-keeping, and careerism. They do not exist to further the Christian vision of the liberal arts. They exist to stay alive by selling students a product that will in turn secure them a job. None of these things is bad in themselves—enduring institutions, diplomas, gainful employment—but they are not the reason why Christian higher education exists. The presence of Christian study centers on Christian campuses would signal a commitment to the telos of such institutions by carving out space for the kinds of activity that students and professors are, lamentably, sometimes kept from devoting themselves to within the classroom itself. Perhaps this could be done explicitly on some campuses, whereas on others you would have to do it on the sly. Either way, it’s a worthy endeavor.

19. Let me close on two notes, one negative and one positive. The negative: As I have written about before, we have entered a time of double literacy loss in the church. Christians, especially the young, are at once biblically illiterate and literally illiterate. They do not read or know the Bible, and this is of a piece with their larger habits, for they do not read anything much at all. That is a fact. It would be foolish to deny it and naive to pretend it will change in some seismic shift in the span of a few years.

The period in which we find ourselves, then, is a sort of return to premodern times: Granting a kind of minimal mass literacy, in terms of widespread active reading habits, there is now (or will soon be) a very small minority of readers—and everyone else. What will this mean for the church? For daily spirituality and personal devotion? For catechesis, Sunday school, and preaching? For lay and voluntary leaders in the church? For ordained ministers themselves? We shall see.

20. I am biased, obviously, in favor of literacy and habits of reading. I want my students to be readers. I want pastors to be readers. I want more, not less, reading; and better, not worse, reading. But not everyone is meant to be a reader. Not everyone should major in English. Not everyone’s evenings are best spent with Proust in the French and a glass of wine. God forgive me for implying so, if I have.

Here’s the upshot. If young people (and, as they age, all people) are going to learn about the Christian faith through means other than reading, and for the time being those means will largely be mediated by the internet, then what we need is (a) high-quality content (b) accessible to normies (c) funded by a reservoir of knowledge rooted in the great tradition, together with (d) ease of access and widespread knowledge of how to get it. We need, in other words, networks of writers, pastors, teachers, scholars, speakers, podcasters, and others who have resources, audiences, support, technology, and platforms by which and through which to communicate the gospel, build up God’s people, and educate the faithful in ways the latter can access and understand, with content we would call “meat,” not “milk.”

I know one such endeavor. There are others. I don’t want to give up on literacy. I never will. But we can walk and chew gum at the same time. Time and past time to get moving on these projects. I’m entirely in favor of them, so long as we do not see them as a substitute but instead as a supplement to the habits of reading they thereby encourage rather than block. What we need, though, is the right people, adequately resourced, finding the young, hungry and seeking Christ and open to learning as they are. If this is the way to reach them, and it can be done well, count me in.

Who are young Christians reading today?

The question above was posed to me recently. What the speaker meant was: What living authors are brainy/serious/mature 15-25-year olds reading today?

I’m not sure I have an answer.

My first answer: They aren’t reading. At least, most Christians in this age range aren’t reading anything at all, much less thoughtful theology or rich spiritual writing.

My second answer: They aren’t reading, because if they are “consuming content” along these lines, it’s via YouTube, Instagram, TikTok, and Spotify. They’re listening, watching, and scrolling, no doubt. The question then becomes: To whom? To what? Is any of it good? Or is it all drivel? But that’s a question for another day.

My third answer: A few of them—the ones actually reading real books, good books, cover to cover—are just reading the old classics many of us were fed at the same age: Lewis, Chesterton, Bonhoeffer, Kierkegaard, Barth. Maybe Saint Augustine or Saint Thomas or Saint Athanasius or Julian of Norwich. Maybe, at the outer limits, Simone Weil or Saint John Henry Newman or Saint Thérèse of Lisieux. Maybe Ratzinger! Or John Stott or J. I. Packer. Not sure, to be honest. But those of my students who do walk in the door having read something have usually read Lewis or one of the other usual suspects.

Having said all this, the original question remains unanswered. Are there living authors that have genuine influence on this crowd, minute and dwindling as the crowd may be?

The only name that came to mind as a surefire answer was John Mark Comer. Beyond him, I’m simply not sure. It seems to me there is not a John Piper of this generation (granting that Piper is still with us, and still exerting some measure of influence)—someone who is read widely, loved and hated, discussed constantly, an ever-present “voice” mediating a determine set of doctrines or ideas or practices or what have you.

Maybe Tim Keller. But the pastors and laity I know who read Keller are all my age or (typically) older. I don’t know if his name makes waves among the youth; maybe, but I doubt it.

So who else? Note that I’m not asking about which “names” make waves—there are plenty of popular influencers and pastors and speakers and YouTubers and podcasters. I’m talking about authors whose books are read by 15-25-year old American Christians with a head on their shoulders, who are serious about their faith in an intellectually curious way.

Other names: Tish Harrison Warren? Esau McCaulley? Dane Ortlund? Robert Barron? Jemar Tisby? Nadia Bolz-Weber? Carl Trueman? Peter Leithart?

I don’t know, y’all. I should add, I suppose, that I don’t mean which books have sold the most from the “Christian inspirational” genre. I’m talking about heady, demanding, theologically rigorous works addressed to a popular audience but not silly, superficial, or dumbed down.

I’m open to the answer being that what I have in mind—namely, books written by bona fide authors possessed of expertise, style, and substance—is not how Christian high schoolers and college students today are being reached or even growing in their faith. Though I will admit to my skepticism that it is possible for us to raise a generation of intellectually, spiritually, and theologically mature Christians who do not, at some point, deepen their faith and understanding in this way.

Time will tell, I suppose. But I do invite additional suggestions. I teach college students, after all, but the sample size is small; I only have one classroom for anecdotal observation, and the students who walk in don’t represent everyone. What are others seeing?

To Osten Ard

I first journeyed to Osten Ard in the summer of 2019. Osten Ard is the fictional world of Tad Williams’ fantasy trilogy Memory, Sorrow, and Thorn. It came out about thirty years ago and comprises three books: The Dragonbone Chair (1988), Stone of Farewell (1990), and To Green Angel Tower (1993). The last book, if I’m not mistaken, is one of the largest novels ever to top the New York Times bestseller list. At more than half a million words, it is so big they had to split it in two volumes for the paperback edition.

I enjoy fantasy, but I’m no purist. I’ve not read every big name, every big series. Nevertheless, not only is MST my favorite fantasy series. It’s the most purely pleasurable and satisfying reading experience I’ve ever had.

I remember wanting, at the time, to write up why I loved it so much. I had a whole post scribbled out in my head. Alas, I never got around to it. But I’ve finally decided to revisit Osten Ard, so I’m taking the chance now.

The reason? A full three decades after the publication of The Dragonbone Chair, Williams decided to write a sequel trilogy. That trilogy has expanded into a tetralogy, accompanied by three different smaller novels: one that bridges the two series (The Heart of What Was Lost [2017]), plus two distinct prequels set thousands of years in the past (Brothers of the Wind [2021] and The Splintered Sun [2024]). As for the tetralogy, it’s titled The Last King of Osten Ard, and includes The Witchwood Crown (2017), Empire of Grass (2019), Into the Narrowdark (2022), and The Navigator’s Children (2023). That last novel is finished and due to be released this November.

Since first reading MST in 2019 I’d been waiting for a definitive publication date for the final book of the sequel series before plunging in. Now that it’s here, I’m ready to go. But in order to prepare, I’m rereading the original trilogy via audio. It’s even better the second time round. Narrator Andrew Wincott is pitch perfect. The total number of hours across all three books is about 125—but already the time spent listening has been a delight. And then, once I’m done, I’ll open the bridge novel and the final four books that bring the whole 10-book saga to a close.

I’ve buried the lede, though. What makes these books so wonderful?

In a word: Everything.

Plot, prose, character, world-building—it’s all magnificent and then some.

1. Plot reigns in fantasy. Without a good plot, there’s no story worth telling. And what a story MST tells. It’s a slow burn in the first book. The first quarter sets a lot of tables before any food is served. I’ve had multiple friends begin the book and not make it past the halfway point for this reason. I get it. But I don’t mind the pace. All the pieces on the board have to be in the right place before the action begins. Besides, Williams’ leisurely pace is a welcome break from needing to Begin The Adventure! on page one.

Williams plots out everything in advance, and it shows. He also clearly loves four-part stories over three-parters. Every other series he’s written besides MST has entailed four books—and the third book in this trilogy is the size of the first two books put together! In any case, Williams always knows where he’s going, and he’s going to earn every step of the way. He never cheats. Never. That’s what makes To Green Angel Tower so extraordinary. Every single thread finds its way woven into the tapestry, always at just the right moment, when you least expected it. By novel’s end, the final achievement is a marvel to behold.

And even granting the slow burn of the first novel, by two-thirds of the way through, it’s off to the races, and you never look back or slow down.

2. The prose is delightful. Not showy, but not inert either. Williams has style. Above all, it’s not a failed attempt at Tolkienese. It’s “modern,” if by that one means tonally consistent, character-specific, emotionally and psychologically rich, morally complex, and written for adults. But not “adult.” Williams comes before George R. R. Martin—many of whose themes and even plot devices are lifted right off the page of MST—and beats him to the post-Tolkien punch, without any of the lurid, gratuitous nonsense. There’s neither sadism nor titillation on display here. Neither is it for kids, however. My 9-year old is reading Lord of the Rings at the moment. He won’t be ready for Memory, Sorrow, and Thorn until he’s in high school.

All that to say: For my money, granting that the genre is not known for its master stylists, Tad Williams writes the best prose in all contemporary fantasy. You’re always in good hands when you’re reading him.

3. The characters! Oh, the characters. Just wait till you meet them, till you’ve met them. Binabik, Isgrimnur, Morgenes, Jiriki, Tiamak, Josua, Miriamele, Pryrates … and so many more. One of the delights of rereading (=listening to) the trilogy is spending time with these old friends (and not a few enemies) once more.

And again, thankfully, we don’t have a Fellowship redux. There is a wizard-like character, but he plays a minor role and is nothing like Gandalf. There is more than one “good king,” in this or that kind of exile, but not only are our expectations of their “return” turned upside down; they aren’t cast in the mold of Aragorn (or David or Arthur or Richard the Lionheart or whomever). Likewise there are elf-like creatures, but they aren’t patterned on Legolas or Galadriel or the other elves of Middle-Earth. So on and so forth.

Two further comments on this point.

First, speaking of LOTR, here’s one way to understand what Williams is up to in the series. Tolkien famously ends his story with Aragorn’s accession to the throne and his long future reign and happy marriage. Williams begins his story where Aragorn’s ends: after 80 years of a happy, just, and celebrated royal reign. I.e., with the death of a universally beloved “good king.” In a sense, his story poses the question: Okay, suppose an Aragorn really did rule with peace and justice for as long as he lived. What happened next?

And then he asks: And what if this Aragorn had demons in his past, skeletons in his closet, bodies buried where no one thought to look? What if he had secrets? And what if those secrets, once brought to light, had costs?

To be clear, Williams is neither a cynic nor (like GRRM on his lesser days) a nihilist. But he wants to tell a full-bodied story about three-dimensional characters. No one’s a cardboard cutout; nobody’s perfect. That’s his way of honoring Tolkien without aping him.

Second, the protagonist of MST is a boy named Simon (Seoman) who, for much of the story, has a lot of growing up to do. He’s an orphan scullion in his mid-teens, as the story begins, and the truth is he’s petty, immature, self-regarding, self-pitying, and annoying. A real whiner, to be honest. And some folks I’ve known who gave Dragonbone Chair a chance finally put it down because they simply didn’t like Simon.

I get it. He’s not likable. He’s Luke from A New Hope, only if Luke was the same restless spoiled brat for multiple movies, not just the opening hour. Who wants to watch that?

Stick with it, is all I have to say. Williams doesn’t cheat here either. His depiction of Simon is honest and unflinching. Who wouldn’t be self-pitying and immature growing up in the kitchens of a castle without mother or father, aching for glory but ignorant of the world? Williams won’t let him grow up too fast, either. It takes time. But the growth is real, if incremental. And by the time he fully and finally grows into himself, you realize the journey was worth it. You learn to love the ragamuffin.

4. What fantasy is worth its salt without world-building? Middle-earth, Narnia, Westeros, Hogwarts, Earthsea, the Six Duchies … it either works or it doesn’t. When it works, it’s not only real, not only lived in, not only mapped and named and historied in painstaking detail. It’s appealing. It’s beautiful. It draws you in. It’s a world that, however dangerous, you want to live in too, or at least visit from time to time.

Osten Ard fits the bill in spades. It’s got all the trappings of the alt-medieval world universally conjured by the fantasy genre—fit with pagans and a church hierarchy, castles and knights, fiery dragons and friendly trolls, magical forests and mysterious prophecies—but somehow without staleness or stereotype. The world is alive. You can breathe the air. You can, once you master the map, move around in it, trace your steps or others’. It’s a world that makes sense. There’s not a stone out of place.

It’s a world with real darkness in it, too. Not the threat of it. The genuine article. Pain and suffering, remorse and lament, even sin find their way into the characters’ lives. As he wrote To Green Angel Tower, Williams was going through some real-life heartache, and you can feel it in every word on the page. But it’s not for its own sake. It serves the story, and it’s headed somewhere. If I said above that I’ve never been more satisfied by a reading experience, then I’ll gloss that here by saying that I’ve never had the level of catharsis that Williams provides the reader—finally—in the final two hundred pages of this trilogy.

And yet, apparently, that isn’t the end of the story! Williams is a master of endings, and I can call to mind immediately the closing scene, even the final sentence, of each of the three books. The first is haunting and sad; the second is mournful though tinged with hope; the third is full of joy, so much so it makes me smile just thinking about it.

But there are four more books to go! Another million (or more) words to read! A good friend whom I introduced to the original trilogy says the new series is even better than the first. Hard to believe, but I do. Between now and November—or should I say Novander?—I’m making my return to Osten Ard. Like Simon Pilgrim, I’m starting at the end, or perhaps in the middle. Usires Aedon willing, I’ll see you on the other side.

Prestige scholarship

No, not that kind of prestige. I mean the kind you find in Christopher Nolan’s movie of the same name, based on the (quite good, quite different) novel by Christopher Priest. Wherein—and here I’m spoiling it—a magician so committed to entertaining audiences and to defeating his competitor uses a kind of real magic, or outlandish science, to make a copy of himself each night, drowning the old man and watching from afar. Why does he do it? Why go to such lengths? Because, little does he know, the trick performed by his competitor, in which he seems to be in two places at once, is a con: he’s not one man but two; identical twins. That’s why he, the competitor, appears to be so superhumanly productive, so supernaturally capable of bilocation. He does exist in two places at the same time. Because he’s not one person. He’s two.

That’s the way I feel about people I think of as super-scholars. There are many of these on offer, but I’ll use Timothy Burke as an example for now. The man writes a daily Substack, almost always with a word count in the thousands. He reports continuously on the books he’s reading, the New Yorker articles he’s reading, the peer-reviewed journal articles he’s reading, the comic books he’s reading, the genre fantasy he’s reading, the novels he’s reading, the Substacks he’s reading—and more. In addition, he reports the dishes he’s cooking, the video games he’s playing, the photos he’s editing, the book manuscripts he’s drafting, the syllabi he’s re-writing, the institutional meetings he’s attending. Oh, and he has a spouse and children. Oh, and he teaches classes; something he’s apparently well regarded for.

Reading him isn’t masochistic for me so much as uncanny. He belongs to this (in my eyes fictitious but clearly all too real) tribe of academics and journalists who appear never to sleep, only to consume and produce, consume and produce, without end or exhaustion. Do they speed read? Are they lying? Do they refuse to close their eyes except for six carefully timed and executed 20-minute naps every 24 hours? Are they brains in vats operating their bodies from afar? Do they have assistants and researchers doing the actual work that comes into my inbox every single day of the week?

No, I don’t think so. They’re really doing all of it. It’s them. No tricks.

Well, except the one. Like Alfred Bordon in The Prestige, there’s more than one of them. Sometimes twins, sometimes triplets; occasionally more. Nothing magical. No futuristic science involved. They just don’t want us in on the secret. Which I get. I wouldn’t either. The result is marvelous, even unbelievable.

It’s prestige scholarship. It’s the only explanation. Good for them.

Two ways of reading

One way of reading something is to ask what’s wrong with it: what’s missing, what’s out of place. Another way of reading something is to ask what one might learn or benefit from it.

It’s a mistake to see the first as “critical” reading. This is the perennial academic error. Finding fault with a piece of text—whether an op-ed, an essay, a journal article, a monograph, a novel, or a poem—for being imperfect (i.e., human) or finite (i.e., limited) is absurd. We know in advance that every text we ever read will be both finite and imperfect. This is not news. Nor is “critical” reading the smirking discovery of whatever a given text’s limits or imperfections are. Who cares?

Roger Ebert liked to admonish Gene Siskel for being parsimonious in his joy. The principle applies to reading and indeed to all intellectual activity. Why should what is flawed take priority over what is good? Why not approach any text—any cultural artifact whatsoever—and ask, What do I stand to receive from this? What beauty or goodness or truth does it convey? How does it challenge, provoke, silence, instruct, or otherwise reach out to me? How might I stand under it, as an apprentice, rather than over it, as a master? What does it evoke in me, and how might I respond in kind?

Such a posture is not uncritical. It is a necessary component of any humane criticism. It is the first step in the direction of genuine (rather than superficial) criticism, for it is an admission of need: of the limits and imperfections of the reader, prior to mention of those of the text.

In a word, humility is the condition for joy, in reading as in all art. And without joy, the whole business is a sad and rotten affair.

2022: reading

On its own terms, it was a solid year for reading. In terms of my goals, however, not so much. What with health, travel, and professional matters hoovering up all my attention from July to December, my reading plummeted in the second half of 2022. Last year I wrote about how, for years, I’d been stuck in the 90-110 zone for books read annually. Last year I climbed to 120. This year I hoped to reach 150. Alas, by the time Sunday rolls around I’ll have read 122 this year. At least I didn’t regress.

The environmental goals I made, I kept: namely, to cut down TV even more; to stick to audiobooks over podcasts; and to leaven scholarly theology with novels, nonfiction, poetry, and audiobooks. I make these goals, not because I value quantity over quality, nor because I want to read faster or just read a bunch of smaller books. It’s because setting these goals pushes me to set aside much less worthy uses of my time in order to focus on what is better for me and what I genuinely prefer. Both the direct effects (more reading) and the knock-on effects (less TV, less phone and laptop, less wasted time on mindless or mind-sucking activities) are what I’m after. And, as I’ve written before, I didn’t grow up reading novels. Which means I’m always playing catch-up.

My aspirational monthly goal is 2-3 novels, 2-3 volumes of poetry, 2-3 audiobooks, 3-4 nonfiction works, 4-8 works of academic theology. That alone should push me to the 140-160 range. I was on pace heading into August this year, then cratered. As 2023 approaches, I won’t make 150 my “realistic” goal; I’ll set it at 135. But one of my brothers as well as another friend both hit 200 this past year, which puts me to shame. So perhaps a little friendly competition will do the job.

In any case, what follows is a list of my favorite books I read this year. Two new books I was disappointed in: Yaa Gyasi’s Transcendent Kingdom and The Ink Black Heart, the sixth entry in J. K. Rowling’s Cormoran Strike series. I won’t write about the latter, but I might find time for the former. I also read J. G. Ballard’s Crash for the first time, a hateful experience. I “get” it. But getting it doesn’t make the reading pleasant, or even justify the quality of the book. I do plan to write about that one.

Here are the ones I did like, with intermittent commentary.

*

Rereads

5. Madeleine L’Engle, A Wrinkle in Time.

4. G. K. Chesterton, The Everlasting Man. Hadn’t picked this one up in 22 years. Magnificent.

3. C. S. Lewis, The Screwtape Letters. I’m willing to call this a perfect book. I should probably read it every year for the rest of my life. Lewis really is a moral anatomist nonpareil.

2. Ray Bradbury, Fahrenheit 451. Hadn’t read this one since middle school. Had completely forgotten about the technologies Bradbury conjured up as substitutes for reading—the very technologies (influencers live-streaming the manipulated melodrama of their own lives into ordinary people’s homes via wall-to-wall screens) we have used to the same end.

1. Narrative of the Life of Frederick Douglass. I could not remember when or whether I’d read this years and years ago, but I listened to Forest Whitaker’s rendition on Spotify and it was excellent. Highly recommended. (The audio recording; I know Douglass himself doesn’t need my stamp of approval.)

Poetry

I won’t pretend to have read as much poetry as I have in previous years. I finishing rereading R. S. Thomas’s poems; I got to a couple more collections by Denise Levertov; and I read Malcolm Guite’s The Singing Bowl, my first of his volumes. I’m hoping to get back into more poetry in the new year.

Fiction

10. William Goldman, The Princess Bride. Never knew Goldman wrote it as a book before it became a screenplay and a film. A delight.

9. John Le Carré, Silverview. A fitting send-off to the master.

8. Ian Fleming, Casino Royale. Brutality with flair. I wasn’t prepared for how good the prose, the plotting, the thematic subtext would all be. I wonder what would happen if, in the next film adaptation, they actually committed to adapting the character rather than a sanitized version of him. I’m not recommending that: Bond is wicked, and the Connery films valorized his wickedness. But the books commit to the bit, and it makes them a startling read some 70 years later.

7. Ursula K. Le Guin, The Tombs of Atuan. The second entry in the Earthsea saga. I expect to read the rest this year.

6. Walter Mosley, Trouble is What I Do. My second Mosley. Someone adapt this, please! Before picking it up, I had just finished a brand new novel celebrated by the literary establishment, a novel that contains not one interesting idea, much less an interesting sentence. Whereas Mosley is incapable of writing uninteresting sentences. He’s got more style in his pinky finger than most writers have in their whole bodies.

5. Mick Herron, Slow Horses & Dead Lions. I got hooked, before watching the series. Casting Oldman as Jackson Lamb, he who also played Smiley on film, is inspired. I expect to finish the whole series by summer. Herron isn’t as good as Le Carré—who is?—but his ability to write twisty plots in punchy prose that intersects politics without getting preachy: that’s a winning ticket.

4. Shirley Jackson, The Haunting of Hill House. My first Jackson. As good as advertised. Read it with some guys in a book club, and one friend had a theory that another friend who’d read the novel a dozen times had never considered. I’m still thinking about it.

3. Walter M. Miller Jr., A Canticle for Leibowitz. Wrote about it here.

2. Brian Moore, The Statement. I’ve never read anything like this novel. It floored me. James and Le Carré are my two genre masters, each of whose corpus I will complete sometime in my life. Moore may now be on the list, not least owing to his genre flexibility. I’ve read Catholics. I just grabbed Black Robe. Thanks to John Wilson for the recommendation.

1. P. D. James, The Children of Men. I’m an evangelist for this one. Don’t get me started. Just marvel, with me, that a lifelong mystery writer—who didn’t publish her first novel till age 40—found it within herself, in her 70s, to write a hyper-prescient work of dystopian fiction on a par with Huxley, Orwell, Ballard, Bradbury, and Chesterton. I would also add Atwood, since this novel is so clearly a Christian response to The Handmaid’s Tale. As ever, all hail the Queen.

Nonfiction

10. A bunch of books about liberalism, neoliberalism, and the right: Byung-Chul Han, The Burnout Society; Joel Kotkin, The Coming of Neo-Feudalism; Mark Lilla, The Once and Future Liberal; Francis Fukuyama, Liberalism and Its Discontents; Olúfẹ́mi O. Táíwò, Elite Capture; Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order; Mark Lilla, The Shipwrecked Mind; Richard Weaver, Ideas Have Consequences; Matthew Continetti, The Right.

9. John Pfaff, Locked In: The True Causes of Mass Incarceration and How to Achieve Real Reform. Outstanding. Hat tip to Matthew Lee Anderson for the recommendation.

8. Christopher Hitchens, A Hitch in Time. A pleasure to dip back in to some of Hitch’s best work. But also a reminder, with time and distance, of some of his less pleasant vices.

7. James Mumford, Vexed & Yuval Levin, A Time to Build. Imagining life beyond tribalism, neither pessimistic nor optimistic. Just hopeful.

6. Oliver Burkeman, Four Thousand Weeks & Phil Christman, How to Be Normal. I wrote about Burkeman here. Christman is a mensch. Read both, ideally together.

5. Wilfred M. McClay, Land of Hope: An Invitation to the Great American Story & Andrew Delbanco, The War Before the War: Fugitive Slaves and the Struggle for America's Soul from the Revolution to the Civil War.

4. Freeman Dyson, The Scientist as Rebel.

3. Louise Perry, The Case Against the Sexual Revolution.

2. Wendell Berry, The Art of Loading Brush. He’s still got it. There are a couple essays here that rank among Berry’s best.

1. Jonathan Lear, Radical Hope. The best book of any kind I read in 2022. One of the best books I’ve ever read. A one of one. On a par with After Virtue, A Secular Age, and other magisterial table-setters. Except this one is half the size and happens to focus on Plenty Coups, the Crow, and the moral and philosophical grounds for continuing to live in the face of reasonable despair. Take and read.

Christian (popular)

8. John Piper, Don’t Waste Your Life. Hand on heart, I’d never read a Piper book in my life. I wanted something short and punchy on audio, and this fit the bill. Turns out the man can preach.

7. John Mark Comer, Love-ology & The Ruthless Elimination of Hurry & Live No Lies. Hopped on the JMC train this year, since all of my students and many of my friends love his books. He’s doing good work. Pair him with Sayers, Crouch, Wilson, and Dane Ortlund, plus the younger gents at the intersection of Mere O, Davenent, and Theopolis—Meador, Loftus, Anderson, Roberts, Littlejohn, et al—and if you squint a bit, you can see the emerging writers, leaders, and intellectuals of a sane American evangelicalism, should that strange and unruly beast have a future. And if it doesn’t, they’re the ones who will be there on the other side.

6. Ronald Rolheiser, Domestic Monastery. Simply lovely.

5. Mark Sayers, Disappearing Church. Shrewd, lucid diagnosis. Not so sure about the prescription.

4. Andy Crouch, The Life We’re Looking For. Click on the “Andy Crouch” tag on this blog and you’ll see tens of thousands of words spilled over this book as well as Andy’s larger project. A wonderful man, a great writer, a gift to Christian attempts to think and live wisely today.

3. Kate Bowler, Everything Happens for a Reason and Other Lies I’ve Loved. I listened to this one on audio. I wept.

2. Andrew Wilson, Spirit and Sacrament. Just what the doctor ordered for my students.

1. Abigail Favale, The Genesis of Gender. The unrivaled summer beach read of 2022. No joke, I was at the beach in July and looked to my right and then to my left and saw more than one person reading it. You heard it here first.

Theology (newer)

15. Some books on Christian ethics: A Guide for the Perplexed (by Victor Lee Austin), A Brief History (by Michael Banner), A Very Short Introduction (by D. Stephen Long).

14. Myles Werntz, A Field Guide to Christian Nonviolence & From Isolation to Community. Two accessible entries from a friend on Christian pacifism and Christian community. Nab copies of both today!

13. Charlie Trimm, The Destruction of the Canaanites. See my review in Christianity Today.

12. David Bentley Hart, Tradition and Apocalypse & You Are Gods.

11. Victor Lee Austin, Friendship: The Heart of Being Human. Victor makes a case that friendship is not just the heart of being human, but the heart of the gospel; or rather, the latter because the former; or vice versa.

10. Fred Sanders, Fountain of Salvation. See my forthcoming review in Pro Ecclesia.

9. Edwin Chr. van Driel, Rethinking Paul. See my review in Modern Theology.

8. Frederick Christian Bauerschmidt, The Love That is God. This one will be on a syllabus very soon.

7. R. B. Jamieson and Tyler Wittman, Biblical Reasoning. See my forthcoming review in International Journal of Systematic Theology.

6. William G. Witt, Icons of Christ: A Biblical and Systematic Theology for Women’s Ordination. So far as I can see, immediately the standard work on the question. I’d love to see some good-faith engagements from the other side, both Protestant and Catholic.

5. John M. G. Barclay, Paul and the Gift & Paul and the Power of Grace.

4. Christopher Bryan, The Resurrection of the Messiah. Historical, textual, linguistic, literary, and theological scholarship at its finest.

3. Mark Kinzer, Searching Her Own Mystery. I learned a lot from this book. I try to read everything Kinzer writes on the topic of Israel, church, and messianic Judaism. Even better something focused on a particular text, in this case Nostra Aetate.

2. Adam Neder, Theology as a Way of Life. Pellucid and compelling. A beautiful vision that captures heart and mind both. Here’s a taste.

1. Jonathan Bernier, Rethinking the Dates of the New Testament. What can I say? I have a thing for contrarian dating of the NT. I’m not at all persuaded by the consensus dating of most first-century Christian writings. Bernier updates John A. T. Robinson’s classic Redating the New Testament, with a clearly enunciated methodology deployed in calm, measured arguments that avoid even a hint of polemic. For that very reason, an invigorating read.

Theology (older)

6. A Reformation Debate: The Letters of Bishop Sadoleto and John Calvin. (Whispers: Calvin doesn’t win this round.)

5. Papal social encyclicals: Veritatis Splendor, Evangelium Vitae, Humanae Vitae, & Lumen Gentium. Always worth a re-read.

4. St. Bernard of Clairvaux, On Loving God & Homilies in Praise of the Blessed Virgin Mary. Beautiful, devotional, exemplary models of spiritual theology.

3. St. Cyprian of Carthage, On the Church: Select Treatises & On the Church: Select Letters.

2. St. Basil the Great, On Social Justice. Blows your hair back then lights it on fire.

1. Michael Ramsey, The Gospel and the Catholic Church. Is Ramsey the most underrated Anglophone theologian of the twentieth century? The man had exquisite theological sense; he wrote with style and passion; he cared about the unity of the church; he was a bona fide scholar; he wrote about everything; he became Archbishop of Canterbury; what’s not to love? Both this work and his little volume on the resurrection are classics.

Double literacy loss, 2

A few more reflections following my previous post on the double loss of literacy in young people today: that is, the loss of ambient or default biblical literacy together with the loss of literal literacy, by which I mean the well-developed habits, eager interest, and requisite attention for sustained personal reading—of anything at all.

1. My main point had to do with evangelism and apologetics. Namely, clarifying a Bible young people are supposed to already know or introducing them to Jesus by means of close biblical study is not going to be the principal inroads for new conversions. They don’t know the Bible yet, and they lack any of the external conditions or internal habits necessary to come to know the Bible in a deep way through consistent deep private reading. If young people are going to come to the faith for the first time in the coming decades (that is, in our culture, the culture as it is, not some other culture at some other time in some other place), then most of them will not do so through Bible study.

2. My secondary point had to do with the role of personal Bible reading in young people’s daily spiritual lives, now and as they get older. There, too, I think our paradigm must change. They aren’t going to be super-readers, masters of the sacred page, the way our mothers and grandmothers and great-grandmothers were. The days of the 82-year old church lady whose dog-eared pages of the KJV or NIV testify to her lifelong near-memorization of vast portions of Scripture—I’m not saying there won’t be any of them, I’m just saying that there will be fewer; and more to the point, the ambient culture that produced scores of them is no longer extant. The octogenarian wizard of the canon doesn’t appear fully-formed. She is the product of an extraordinarily concentrated and powerful formation from birth. Whereas what we are going to be dealing with, by and large, is either non-reading young people who’ve been raised in church but don’t know Achan from Abram from Adam from Absalom; or new converts to the faith who are beginning to live as disciples of Christ in their twenties or thirties—oh, and again, they don’t read in their spare time. Which means, as I say, that we must reimagine what role Scripture will and should play in their lives. If we don’t, then we’ll suppose they’re failures, since they’re not super-students of the word the way past generations were, all the while failing to equip them in the ways actually available to us.

3. None of this entails decentering Holy Scripture from the life of the church. To the extent that we take for granted that daily private Bible reading is synonymous with centering Scripture in the church’s life, we must realize that this is nothing more than an assumption, a contingent prejudice built on a particular historical moment and its attendant cultural conditions—none of which are universal, none of which are intrinsic to the faith. It’s time, as I said in the original post, to get to work rethinking how to be people, and how to train our youth to be people, of the word of God.

4. One route here is worship. Worship by definition ought to be drenched in the word of God through and through. If our young people are coming to church on Sunday, then we should see that time as our one, perhaps our only, opportunity to expose them to the truth and beauty and goodness of Scripture. So let’s not waste our chance. Let’s make sure they are hearing—hearing! I did not say opening their Bible and reading—long stretches of every part of the Bible read aloud: the Law, the prophets, the Psalms, the epistles, the Gospels, all of it. Trust the Spirit to do the principal work here. Let the word dwell in their and our midst. The sermon has a role, but it need not be anxious to explain (much less explain away) everything. The words are the vehicle of the Word. Let him do the work they’re meant to do: in this case, to elicit faith, to instruct, to edify, the convict.

5. Another route, then, is the sermon. And here is where my post dovetails with, rather than contradicts, a curious phenomenon these days. That phenomenon is the simultaneously decreasing and increasing length of sermons. Many churches I know have, over the years, slowly shrunk the sermon from 35 to 25 to 18 minutes or so. At the same time, I know of plenty of churches, and they are often communities that are “growing young” (i.e., attracting the 18-to-35 crowd), whose sermons stretch from 30 to 40 to 50 minutes long. Why? Precisely because they know the young people coming to worship do not know God’s word—so they provide it to them. The people are hungry, so these churches are feeding them. And the young people keep coming. Often the sermons are anti-pyrotechnic, even shockingly boring and tedious in their expository details. But starving people will eat anything; indeed, starving people know that what they need above all is sustenance. They’re not picky. Pastors and priests and preachers here see the opportunity: they are modern analogues to Ezra’s colleagues, walking among the people, giving the sense of God’s word, which on first hearing may be hard to grasp. If this generation’s literacy is doubly gone—few bits of Bible knowledge and fewer habits of private reading—then it’s the church’s job to give them the Bible, even if it’s from the pulpit for a full hour straight. Sounds to me like the leaders of these churches are being faithful missionaries to their context.

6. A third route is Bible class. Again, I want to be clear that my diagnosis of the double loss of literacy is not an excuse to cease, much less avoid, teaching the Bible to our children and young adults. It’s the opposite. It must begin, however, with the honest recognition not just that they don’t know the Bible already, but also that they are not, for the most part, going to engage in disciplined habits of sustained study of the Bible at home, in their daily lives. We’d have to nuke the internet from orbit for that to happen. So long as smartphones and social media dominate the attention spans of our young people (and our older adults as well), serious focused study of the canon among normie Christians is going to be the exception, not the rule. But once again, we have to wake up to the fact that any assumption otherwise is a historically exceptional one, distant from the ecclesial norm. Historically, most believers have been functionally illiterate and/or without possession of a personal pandect Bible. Where did they hear God’s word? In gathered worship. How did they learn about or study the Bible, if at all? In a room with other believers, under the wise guidance of a trusted teacher. So for today, and only more so in the coming years. That means reinvesting in Sunday school and Bible class, not discarding it as an artifact of bygone days. But the impulse to discard it is right insofar as “Sunday morning Bible class” suggests a group of Bible-knowing, physical Bible–carrying adult readers coming to church with very specific expectations for what study and learning means. Reinvesting in Sunday school therefore means reconsidering what it ought to look like going forward. Even our screen-addled youth can come to learn the broad story, the main characters, the central plot and subplots, the overarching themes, the fundamental doctrines of Holy Scripture. How we teach them these things, by what strategies, to what end—that is the question.

7. The singular error to avoid in coming to accept this double loss of literacy is the instinct to dumb down and de-biblicize both worship and church in general. What such an error looks like in practice is minimizing in the extreme all references to and exposition of Scripture. It means reducing the sermon to a brief talk and/or stripping it of depth and riches—not just a talk but a TED talk. It means ridding the service of both word and sacrament, so that worship becomes, in effect, one long concert. It’s true that plenty of young people will come for that. But if that’s all the church has to offer, there are better concerts than ours available out in the world. Eventually they will tire of the show. The church must be more than a show. Shoring up our celebration of word and sacrament, albeit in a register and in rituals and practices that show sensitive attunement to the circumstances and daily habits of the next generation: that’s the mission.

Double literacy loss

Last week I was asked by a graduate student the following question: In today’s culture, what is the biggest challenge for Christians in attempting to steward and share the scriptures with the next generation—whether within the church or without?

This was a very helpful question to be forced to face head on. I’m not especially good at apologetics, either in practice or at the level of theory. But a concise answer occurred to me that I’ve been reflecting on since I gave it.

The biggest challenge, it seems to me, is a sort of double loss of literacy.

First is biblical literacy. For centuries this has been the ambient culture of Western societies, including the United States. Whether or not this or that individual was a Christian, the default setting around him or her was inflected by the Bible: its stories, its characters, its plots, its very verbiage. Read public speeches from the nineteenth century. They are positively studded with allusions to the Bible. A Bible nerd from 2022 wouldn’t catch them all. But a barely literate teenager in 1822 might have. That’s what “biblical literacy” means. Even a generation ago at my own institution, students came in with impressive knowledge of the Bible. Today, not so much—even from students who are committed Christians, having attended church all their lives.

But that’s not the only challenge, or rather, the only loss of literacy.

The second is literal literacy. People under 25 today, including those who earn high school and college and even graduate degrees, including those who get A’s and B’s and generally “succeed” at school, do not read. That is to say, they are not readers. For most of them, perhaps nearly all of them, sitting still with a book for 30 minutes, much less two or three hours, is either wishful thinking or a nightmare. One gets itchy after five minutes at most. Check for mentions, check for texts, check for DMs, refresh the feed, refresh the inbox, send a Snap, send a Polo, stream a video, play a game—the options are endless. This presumes one is already sitting down, book in hand, ready and even eager to read. That’s too much. Nine times out of ten down time is the same as it always is, every evening and late into the night: watching a show on a streaming service and/or YouTube, assuming all the social media and communication with friends are turned off (which they aren’t).

None of this is meant as criticism. Don’t (yet) imagine me as an old man waving my cane at the youngsters to get off my lawn. My register here is not pejorative. It’s purely descriptive. Teenagers and twentysomethings today, by and large, are not readers. By which I mean, they are not readers of books. They read endlessly, as a matter of fact, but their reading takes place in 5-15 second chunks of time on a glowing device, before the next image or swipe or alert restarts the clock. Minds trained on this from a young age simply lack the stamina, not to mention the desire, to read for pleasure for sustained stretches of time.

In a prior age of mass education and biblical literacy, one largely devoid of screens, literal literacy was crucial for apologetics as well as evangelism and discipleship, because it meant that the necessary conditions for coming to have a direct experience of and relationship with the Bible were in place. It meant too that, often if not always, a primary entry point for reaching someone with the gospel was studying the Bible with them. For their own preexisting habits, as well as their inherited mental atmosphere, conduced to support the reception of Bible reading in their daily lives. Getting to know the God of Christian faith and reading the sacred book of Christian faith were convertible; to do one was to do the other.

No longer. And it seems to me a profound error—the older generation “always fighting the last war,” as the saying goes—to assume that this once apt or successful strategy is a fitting approach moving forward. Even if you were to convince a 17-year old curious about Jesus that the Bible is the way to learn about Jesus, why assume that she will now do something she never otherwise does, namely spend hours in deliberate demanding literary study, in order to keep learning about him on her own? That’s a bad bet. Assume rather that she likes the idea of doing so but will never quite find the time to get around to it.

What does this mean for evangelism and discipleship today? For reaching the next generation with the riches and truths of Holy Scripture?

An answer to the second question will have to wait for another day. Partly I simply don’t know; partly a proper answer is too big for this blog post, perhaps for any such post.

As for evangelism and discipleship: What it means, negatively, is that the Bible will not, for most young people, be the principal means thereof. Which means, positively, that something else will be. Not that the Bible will be uninvolved. Only that it won’t (usually) be the point of entry, and it won’t (directly) play the starring role.

What will? So far as I can tell, the answer is liturgy, friendship, witness, and service. That is to say, the sacramental life of tight-knit Christian community in mutual support and external care. The Bible will and must saturate such a life, from top to bottom and beginning to end. Such a life will be dead on arrival if the testimony of the apostles and prophets does not animate it from within and at all times.

Nevertheless this role is different than the role the Bible has had in churches, especially “low” Protestant churches, these last two or three centuries. It will take some getting used to. It’s time we got started, though. The double loss of literacy is a fait accompli. It’s a done deal and already in the rear view mirror. The only question is whether we respond, and how. We can mourn and bemoan the loss, recalling the good old days. Or we can get to work.

I say let’s get to work.

Touchy self-regard

There are many scholarly vices, but the two that stand out most prominently to me are defensiveness and self-pity. We all know academics who fall prey to these. What’s unfortunate is that, far too often, they seem to be positively rather than inversely correlated to one’s status, fame, renown, and success. Attend a conference, observe a well-known master of a sub-guild on a panel, and you’ll be shocked (or not) by his sheer touchiness. The mere mention of a minor dissent from one of his many ideas will call forth a thunderstorm of wrath and emotion worthy of a toddler tantrum.

But it’s not just the intemperate. Follow a scholar or writer on Twitter. It should be clear to all of us by now that social media in general exacerbates these vices. For the voices we’ve heard in our heads our whole lives—you’re a fake, everyone knows it, you don’t know anything, your writing isn’t worth a damn, why do you even waste your time?—are given quite literal and insistent and incessant expression in one’s replies, DMs, and emails. This is why every writer and scholar should get off every form of social media, Twitter above all. It trains the psyche (and the ego) to categorize any criticism, however legitimate or gently phrased, as falling under the genre of “reply-guy mentions.”

The other vice I have in mind is an exaggerated self-regard. This manifests in a reflex that wonders why it is that one writes in the first place—after all, no one reads my work anyway, so what’s the point? But then, such a cri de coeur is invariably in print, meant for others to see. Even when it’s honest and not just fishing for compliments or protestations, it’s an emotional and scholarly trap. How many people today are writing in English for a public audience, whether in books, journals, magazines, blogs, newsletters, or on the internet? Surely the number is in the tens of thousands. It boggles the mind, to be honest. Unless you’re selling millions of books, or you’re one of a handful of super-scholars like Charles Taylor, the truth is the only impact you can or will have is on a very, very, very small audience of readers, one that is necessarily vanishingly minuscule in absolute terms. Which means, in turn, that the overall effect of one’s work is in all likelihood going to be almost nil.

It seems to me that we have a choice: accept this as a fact on the front end or doom ourselves to inevitable melancholy, self-loathing, and despair on the back end. That I am not going be a Saint Augustine or a Bucer or a Barth, an Austen or a Trollope or an Eliot, a Taylor or a MacIntyre or a Jenson—this is a certainty. Does it mean I ought to stop writing? I don’t think so. I write, among other reasons, because I must. I can’t not write. But I also write because I might, within a very circumscribed range, affect or inform or educate or edify a few souls in my orbit. I call them souls because that is what they are: souls. Having even a tiny impact on a single soul isn’t nothing. It’s not much by comparison to the big leagues, but it’s something.

If you can accept that, you can be a writer without driving yourself crazy in the process. If you can’t, well, at least have the decency not to draw us into your circle of self-regard.

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.

*

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.

Teaching a 4/4: freedom

This is the fourth and final post in a series of reflections on what it means to be a scholar in the academy with a 4/4 teaching load. The first discussed the allotment of one’s hours in a 4/4 load; the second identified the unavoidable tradeoffs that come with either having a family or serving at a particular kind of institution; the third offered a series of tips and strategies for 4/4 profs who want to make, foster, and protect the time necessary for reading and writing. This fourth and last post is a companion to the third, discussing in broader terms some of the gifts and opportunities afforded by serving at a teaching-heavy university as well as having a time-demanding family life outside of work.

Let’s say you accept my terms and agree that it’s possible to find the time to publish while teaching a 4/4. Still, you reply, that doesn’t make the high teaching load good; the load remains a hindrance to research, only a hindrance that can be (partially) overcome.

There are two things to say to this. First, teaching isn’t a hindrance. Nor is it just your job. Teaching is a calling. If it’s not your calling, you might want to get out of the game. As I’ve repeated throughout this series, research is a component of and companion to teaching; the job is twofold, a balance or dance. You don’t teach in order to write. You teach and you write; that’s the scholarly life.

Second, a high teaching load isn’t solely a set of challenges for research by comparison to positions in the scaling heights of the ivory tower: the Ivy League, the R1 state schools, the super-rich private universities whose research operations are a well-oiled machine. A high teaching load, which is usually a function of serving at an institution with less prestige, less money, less power, and so on, also presents unique opportunities for your research.

How so?

First, by taking the pressure off. I cannot put into words the relief I have felt every day on my job not having to publish or perish. Note well: I’m still publishing. But there is no one peering over my shoulder, no one nudging and shoving me toward some invisible finish line extending forward ahead of me, always within sight but never within reach. The sheer benefit to one’s mental health makes it worth a positive mention. When I compare notes with friends who work in The Big Leagues, their jobs sound claustrophobic, stultifying, enervating, depressing. Like a panic attack waiting to happen. Who wants that?

Second, by taking the pressure off what I’m supposed to write. Three months ago my first book was published. I first drafted it two years ago, in the fall of 2019. Would I have written that book, the way that I wrote it, were I at a different, more research-heavy institution? Answer: Not on your life. And it’s the best thing I’ve ever done. I couldn’t be prouder of it. But the spirit that breathes across its pages, a spirit I trust you can sense as a reader, is the spirit of freedom. I wrote exactly what I believed to be true, in the style I thought most apt to the content. The book is what I wanted it to be. Never, not in a million years, would I have done that had an administrator been breathing down my neck, asking me when my Next Big Book would be coming out, and with what university press, and on what topic, and written with what level of dense and unreadable prose. I didn’t write to make a splash. I wrote what was burning up my insides, what was begging to come out. And you know what? If the book ends up making any kind of splash, it’ll be because I wrote from passion and desire, not from administrative pressure or T&P criteria. And praise God for that.

Third, of a piece with an overall reduction of pressure is a broader freedom to pursue interests as they arise. In the last five years I have somehow, by God’s grace (and editors’ largesse), become a person who writes essays and criticism for magazines on wide-ranging topics that include but are not limited to my scholarly expertise in theology. I’m going to say it again: I could not and would not have done that at an Ivy or R1 institution. Why? Because their incentive structures do not care about such writing. But you know what? Alan Jacobs is right: Literary journalism (a term he takes from Frank Kermode) is a lot harder to write than peer-reviewed journal articles. Not only that, doing so makes you a much better writer, doubly so if you have no training as a writer and the only writing you cut your teeth on was inaccessible, jargon-heavy academic “prose.” Working with editors from The Point and The Los Angeles Review of Books and The New Atlantis and The Hedgehog Review and Commonweal and First Things and Comment and elsewhere has made me an immeasurably better writer than I was before I started, indeed than I ever would have been had I never tried my hand at such writing. Thank God, then, too, that I’m here at ACU and not at some soul-destroying publish-or-perish elite place that doesn’t care one whit whether you write well or whether what you write is read widely, only whether the right number of PRJAs is checked on the T&P portfolio. No thanks.

Fourth, my entire “research profile” bears the imprint of this pressure-free vocational freedom afforded by working at a teaching-heavy institution. On one hand, my third book (beginning to draft next month!) is a 25,000-word popular work on the church meant for lay audiences. Would I have signed that contract elsewhere? Probably not. On the other hand, my fourth book (not due for a few years) is a similarly popular work, longer and more detailed, however, on the proper role of digital technology in the life of churches and their ordained leaders. I’m currently reading my way into being able to write about that topic; I’ve also just finished a pilot course teaching on the same. Are you sensing a theme? My writing habits have followed an unplanned and undirected course these last few years; or rather, I have allowed those habits to follow desires that sprang up organically from my reading and teaching, and my institutional location not only permitted but encouraged that process. I can tell you, my conversations with colleagues at other institutions do not report a similar story.

Fifth, I have learned to accept my reading and writing limits in (what I take to be) a healthy way. I’ve always loved a moment that comes early in Wallace Stegner’s novel Crossing to Safety; the narrator is speaking of his early days as a college prof:

I remember little about Madison as a city, have no map of its streets in my mind, am rarely brought up short by remembered smells or colors from that time. I don’t even recall what courses I taught. I really never did live there, I only worked there. I landed working and never let up.

What I was paid to do I did conscientiously with forty percent of my mind and time. A Depression schedule, surely—four large classes, whatever they were, three days a week. Before and between and after my classes, I wrote, for despite my limited one-year appointment I hoped for continuance, and I did not intend to perish for lack of publications. I wrote an unbelievable amount, not only what I wanted to write but anything any editor asked for—stories, articles, book reviews, a novel, parts of a textbook. Logorrhea. A scholarly colleague, one of those who spent two months on a two-paragraph communication to Notes and Queries and had been working for six years on a book that nobody would ever publish, was heard to refer to me as the Man of Letters, spelled h-a-c-k. His sneer so little affected me that I can’t even remember his name.

Nowadays, people might wonder how my marriage lasted. It lasted fine. It throve, partly because I was as industrious as an anteater in a termite mound and wouldn’t have noticed anything short of a walkout, but more because Sally was completely supportive and never thought of herself as a neglected wife—“thesis widows,” we used to call them in graduate school. She was probably lonely for the first two or three weeks. Once we met the Langs she never had time to be, whether I was available or not. It was a toss-up who was neglecting whom.

Early in our time in Madison I stuck a chart on the concrete wall of my furnace room. It reminded me every morning that there are one hundred sixty-eight hours in a week. Seventy of those I dedicated to sleep, breakfasts, and dinners (chances for socializing with Sally in all of those areas). Lunches I made no allowance for because I brown-bagged it at noon in my office, and read papers while I ate. To my job—classes, preparation, office hours, conferences, paper-reading—I conceded fifty hours, though when students didn’t show up for appointments I could use the time for reading papers and so gain a few minutes elsewhere. With one hundred and twenty hours set aside, I had forty-eight for my own. Obviously I couldn’t write forty-eight hours a week, but I did my best, and when holidays at Thanksgiving and Christmas gave me a break, I exceeded my quota.

Hard to recapture. I was your basic overachiever, a workaholic, a pathological beaver of a boy who chewed continually because his teeth kept growing. Nobody could have sustained my schedule for long without a breakdown, and I learned my limitations eventually. Yet when I hear the contemporary disparagement of ambition and the work ethic, I bristle. I can’t help it.

I overdid, I punished us both. But I was anxious about the coming baby and uncertain about my job. I had learned something about deprivation, and I wanted to guarantee the future as much as effort could guarantee it. And I had been given, first by Story and then by the Atlantic, intimations that I had a gift.

Thinking about it now, I am struck by how modest my aims were. I didn’t expect to hit any jackpots. I had no definite goal. I merely wanted to do well what my inclinations and training led me to do, and I suppose I assumed that somehow, far off, some good might flow from it. I had no idea what. I respected literature and its vague addiction to truth at least as much as tycoons are supposed to respect money and power, but I never had time to sit down and consider why I respected it.

Ambition is a path, not a destination, and it is essentially the same path for everybody. No matter what the goal is, the path leads through Pilgrim’s Progress regions of motivation, hard work, persistence, stubbornness, and resilience under disappointment. Unconsidered, merely indulged, ambition becomes a vice; it can turn a man into a machine that knows nothing but how to run. Considered, it can be something else—pathway to the stars, maybe.

I suspect that what makes hedonists so angry when they think about overachievers is that the overachievers, without drugs or orgies, have more fun.

My wife just about spit out her coffee when she read that for the first time. She could relate. But part of the point, aside from the sheer dictatorial vision required to devote all the time one has to what one wants to achieve, is that hour-counting and hour-assigning is not a way of disregarding limits. It’s a way of admitting them and working within them.

For me, those limits bear less on writing than on reading. I’m a fast writer but a turtle-slow reader. I’ve never known someone who reads regularly, for work or for pleasure, who reads as slowly as I do. What that means is that I have to make choices. Here are two choices I’ve had to make that, upon reflection, have made me a better scholar—or at least a practicing scholar, whatever my merits; someone who’s in the game, not on the sidelines.

One choice was to accept that my reading would never be comprehensive. That’s an obvious thing to say, but you might be surprised by how few academics accept it in their heart of hearts. And it’s true, I’ve known one or two polymaths who genuinely seem to have read it all. But that ain’t me. Not even in a single area, not even in a subtopic of subtopic of a subtopic, like the doctrine of Scripture, about which I’ve now written two books. What I’ve not read vastly outweighs what I’ve read. That truth (and it is a truth) can be paralyzing or liberating. I’ve chosen to let it be liberating. Read what I can and write what I’m able, and if people find it of any use, God be praised; if not, then I guess I didn’t meet the magical threshold of “enough, though not everything.” Naturally you don’t want such self-allowance to avoid total comprehensiveness to slide into a permission to be lazy, to avoid covering all one’s bases. Yet the point stands: it’s never enough; let that be enough. Get on with it and do your work, in acceptance that someone someday will read what you’ve written and point out the text you should have cited. It’ll happen. Be grateful they pointed it out to you. You can take the time to read it for the next thing you write!

The second choice followed from the first. If I wasn’t going to be an independent scholar or research professor who reads 1,000 pages a day (as I’ve heard the encyclopedic Wolfhart Pannenberg did, before writing a book by dinner time), then I might as well broaden my reading to include both academic works far from my area of research and books (old or new) acclaimed for their insights, their impact, or the beauty of their prose. Not only has this practice proved a revolution in my reading habits, and for the better. It has made me a far better academic, scholar, writer, and teacher. Why? Because what I read and know is more than a mile deep and an inch wide. I try to read the dozen or two dozen annual “biggest books,” whether trade or academic, that get press in the NYRB or NYTBR or New Yorker or elsewhere. I read political philosophy and biblical studies and philosophy of science and social science and critical theory and memoirs and novels and collections of essays. Sometimes I review them. I don’t do this reading only at home. I do it in my office. It’s part of my scholarly labor. At this point I’d feel irresponsible if I stopped. It’s helped me resist the siren song of becoming a hedgehog, or a hedgehog alone. In the few areas on which I publish in academic journals, I am a hedgehog: ecclesiology, bibliology, Trinity. But otherwise I’m a fox, reading and writing on as many topics and authors and books as I can lay my hands on.

And I’m telling you: Not only would I not have done that were I not teaching a 4/4. It wouldn’t even have occurred to me. It wouldn’t be possible. The material conditions don’t encourage it, at least for pre-tenure faculty, at least most of the time. Usually they actively block or prohibit it.

That’s why I’m happy where I am. That’s why I don’t resist my high teaching load. That’s part of what makes teaching a 4/4 not just “not as bad as you think,” but (apart from the teaching, which is itself fun and rewarding and good work) a surprisingly conducive environment for research and publication. If you can make and guard time for it, it might actually turn out to be better than it would have been were you elsewhere. Who would have thought?

*

I’m not quite done, though. Consider the following something of a coda.

In the second post in this series I discussed not just institutional but personal and familial tradeoffs. So I want to add a word here about how and why having a rich life beyond work, full of bustling households bursting with children as well as friends, neighbors, churches, sports leagues, and community service, is not only good—being far, far more important than publishing—but, perchance, itself a boon to your academic work.

Here’s the nutshell version. Having something to come home to makes the work you do during the day meaningful, even when it doesn’t always feel like significant work. I never ask myself the question, Why am I even doing this? What’s it all for? That’s not because I think my writing will outlive me. It certainly will not. It’s because having four children who don’t know and don’t care that Dad’s an author (not to mention a wife whose stated marital purpose in life is to be unimpressed with me) puts my work into perspective. The souls for whom I am responsible are not only worth more than the straw that is my writing and teaching. They are a reminder that my job, though a vocation, is also, well, a job. More than a job, perhaps, but not less than one. It pays the bills and puts food on the table. That’s a worthy thing in its own right. And given that I do what I love with a flexible schedule that more than pays the bills, the truth is that I’ve got it made in the shade, professionally speaking. I’m employed, in a time of precarity, anxiety, uncertainty, and fear. What’s not to be grateful for?

Furthermore, as I briefly alluded to in the second post, having a family does important motivational and boundary-setting work, if you’ll let it. I don’t choose not to bring work home with me. That choice is made for me by my children. I can’t be working while driving them to basketball or picking them up from school or attending church or cooking dinner or singing them to sleep. And when they’re finally in bed, should I be a good husband and spend time with my wife, or each and every night march to my office to get a few more hours in? The question answers itself.

Here’s the irony, if it counts as one. Having fewer hours in the office and stronger boundaries between work and home—having, in a word, both more and more fixed limits on one’s time—can have the unexpected effect of supercharging what work time you have. Because I know I have to accomplish X, Y, and Z in only three or 12 or 20 hours, then I don’t have a choice (there’s that freedom in unchosen commitments theme again): I’m just going to have to get it done in the time I have, because once I clock out, the work is finished in any case. What such expectations within limits produce, at any rate in me, is a singularity of vision that crowds out all the usual distractions and detours and time-sucking routes of avoiding work. No Slack, no Twitter, no Facebook, no Instagram, no Gmail, no Messages, no WhatsApp, no nothing. Turn Freedom on or the internet off; kill your inbox or set your phone in another room. Whatever it takes, read the book or write the essay or fix the draft or review the submission or complete the grant or prepare the lesson or grade the papers. Just do it. The only time you have is now. Take advantage of it.

My anecdotal experience in doctoral studies confirms this dynamic. Especially when ABD, my single friends—some of them, I should say, some of the time—had many a day like the following: sleep in (that is, relative to my 6:07am baby-crying human alarm), check email and social media, drag themselves to a coffee shop, work for an hour or two, meet a friend for a late lunch, work a little more, grab drinks at a bar, then work into the wee hours of the night. Their self-report would then describe such an experience as “working all day”—not without some self-awareness, but all the while underwritten by a mixture of disappointment, frustration, and resentment at the lack of some objective structure or set of involuntary strictures organizing their time.

By comparison I often had exactly four total daytime hours in which to get the same amount of work done (sharing, as I did, childcare with my wife; stipends rarely stretch so far as to cover daycare or nannies). And so I did the work in the time I had. I didn’t have another choice. Would I have been as efficient had I been in their shoes? No way. It was the inflexible limits placed on my time that forced my hand. And I’m grateful they did.

The same dynamic obtains beyond the PhD, if you’re fortunate enough to have a tenure-track gig. Limits aren’t the enemy. They’re the secret sauce of happiness. Once accepted, or even befriended, they might just help you publish.

Even while teaching a 4/4.