Category Archives: Books

Michener on Buechner

James A. Michener authored more than 40 books, mostly massive historical sagas set in a particular geographic location, such as Hawaii, Poland and Texas. He published his first novel, Tales of the South Pacific, at 40 and continued writing until his death at 90 in 1997. His literary career is  noted for constant worldwide traveling and meticulous research, often incorporating history into his fictional narratives. MichenerIn his memoir, The World is My Home (1992), he reflects on certain novelists he admires and supports, including, somewhat surprisingly, Frederick Buechner.

In the lecture on the literary scene I reviewed the work of some half dozen writers but with special emphasis on two who had captured my imagination and for whom I had great hopes. I sold a lot of books for these two young men. The first had attended Princeton University and was either contemplating or beginning a career in the Presbyterian ministry in which he would later excel. Frederick Buechner had a style of great elegance, so highly polished that he reminded me of Wharton at her best. He liked long sentences dealing with, for example, the sensibilities of urbane parents who sent their sons to places like Princeton, and I used to read aloud with great effect several passages from his novel A Long Day’s Dying, in which single sentences ran on for half a page. At the end of each segment I would tell my audience: “I could not in a hundred years write like Mr. Buechner, nor would I want to, but I esteem him as one of the best young writers today and feel sure he will maintain that reputation in the decades ahead.”

Michener adds a footnote, “He has. From his industrious pen has continued to flow a unique mix of intelligent novels and masterfully argued religious essays. His reputation is solid.”

The papers of Frederick Buechner (SC-05) are archives at Wheaton College (IL) Special Collections.

 

Full Circle

FullCircleThe 1960s were years of dizzying upheaval for the United States. Its citizens wearied of the complex, seemingly endless war in Viet Nam. University students experimented with radical philosophies and mind-altering drugs. Racial tensions tightened in the inner city, often exploding. Popular music, particularly rock and roll, assumed an edgier attitude, reflecting the spirit of protest. As culture-shattering challenges shook the American psyche, the church did not remain unscathed. Amid the turmoil, David Mains, formerly assistant pastor at Moody Church in Chicago, with his wife, Karen, determined that the moment was right to implement a “creative” congregation on the edge of the ghetto, using all the gifts of its membership while aggressively reaching the socially disenfranchised and those disillusioned by local churches. Under Mains’ leadership, Circle Church began in 1967 with 28 people. Four years later Circle Church’s membership climbed to 500 congregants,  comprising students, high-rise apartment dwellers and ghetto inhabitants. Mains tells the story in Full Circle (1971). As the years progressed, however, Circle Church began to slowly unravel. Mains picks up the story in a 2004 Christianity Today essay called “Presumption at Circle Church.” He writes, “Today I am embarrassed about some of the attitudes expressed in Full Circle. I still have the same principles, but my comments seem cocky and presumptuous. I saw Circle Church as the tip of a new wave that would sweep across evangelical churches. That didn’t happen. Circle Church still exists, but in a smaller form and with more specialized emphasis.” Mains cites several reasons for the failure of Circle Church, expounding on each point. 1) I often allowed myself to fixate on issues. 2) I was naive about social problems. 3) In encouraging others’ gifts, I minimized my leadership role. 4) I held onto the church too tightly.

“The best thing that happened to me in leaving Circle Church was the breaking of my pride,” Mains writes. “During the breaking time, I felt rejected by the church that I had poured my life and soul into for ten years. For a brief time I questioned my faith in God. I wondered if I could trust him again.” He concludes,”More than a year passed after I left Circle Church before I began to feel like a man again. I have since sensed a new filling of the Holy Spirit, which was the result of a complete surrender to God. The process taught me to put confidence not in myself but in the Lord. As never before I identify with Paul’s words, ‘His strength is made perfect in my weakness.'”

Though Mains expresses a measure of remorse, his experiment in the Chicago ghetto, using liturgy, art and lively worship, waved a banner of salvation and hope for many, while providing a template for later generations of churches employing similar principles.

In 1977 Mains assumed the position of director for the Chapel of the Air, with Karen acting as co-host of the syndicated radio broadcast. Both have authored several books. Their papers (SC-118) are housed at Wheaton College Special Collections at Wheaton College (IL).

Masked: The Life of Anna Leonowens by Al Habegger

A brave British widow goes to Siam and—by dint of her principled and indomitable character—inspires that despotic nation to abolish slavery and absolute rule: this appealing legend first took shape after the Civil War when Anna Leonowens came to America from Bangkok and succeeded in becoming a celebrity author and lecturer. Three decades after her death, in the 1940s and 1950s, the story would be transformed into a powerful Western myth by Margaret Landon’s best-selling book Anna and the King of Siam and Rodgers and Hammerstein’s musical The King and I.

But who was Leonowens and why did her story take hold? Although it has been known for some time that she was of Anglo-Indian parentage and that her tales about the Siamese court are unreliable, not until now, with the publication of Masked, has there been a deeply researched account of her extraordinary life. Alfred Habegger, an award-winning biographer, draws on the archives of five continents and recent Thai-language scholarship to disclose the complex person behind the mask and the troubling facts behind the myth. He also ponders the curious fit between Leonowens’s compelling fabrications and the New World’s innocent dreams—in particular the dream that democracy can be spread through quick and easy interventions.

Exploring the full historic complexity of what it once meant to pass as white, Masked (published by University of Wisconsin Press, 560 pages) pays close attention to Leonowens’s mid-level origins in British India, her education at a Bombay charity school for Eurasian children, her material and social milieu in Australia and Singapore, the stresses she endured in Bangkok as a working widow, the latent melancholy that often afflicted her, the problematic aspects of her self-invention, and the welcome she found in America, where a circle of elite New England abolitionists who knew nothing about Southeast Asia gave her their uncritical support.  Her embellished story would again capture America’s imagination as World War II ended and a newly interventionist United States looked toward Asia.

The Kenneth & Margaret Landon Papers (SC-38) are cited as primary source materials and are housed in the Wheaton College Special Collections, available to researchers.

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Alfred Habegger is professor emeritus of English at the University of Kansas. His previous biographies are The Father: A Life of Henry James, Sr. and the highly acclaimed My Wars Are Laid Away in Books: The Life of Emily Dickinson. He lives in northeast Oregon.

Apostles of Reason

WorthenMolly Worthen, Assistant Professor of History at the University of North Carolina, Chapel Hill, using the combined resources of Wheaton College’s Archives & Special Collections, Billy Graham Center Archives and the Wade Center, has released Apostles of Reason: The Crisis of Authority in American Evangelicalism (2014). Navigating the paradoxes and ideological clashes of the Christian Right with American culture, she examines the often fierce struggle between faith and reason.

Historian Mark Noll, formerly of Wheaton College, remarks: “Apostles of Reason brings a new level of sophistication, as well as sparking prose, to the study of modern American evangelicals. A combination of empathetic understanding and critical acumen makes this an unusually humane, as well as unusually insightful, book.”

From “For Christ and His Kingdom” to the Magic Kingdom

CosgroveNo common book cites among its Acknowledgements celebrities such as Walt Disney, Bob Hope, Steve Allen and Jack LaLanne along with theologian E.J. Carnell and evangelist Charles E. Fuller, but Joseph Patrick Cosgrove (’54), producer, director and broadcaster, happily thanks  these and others in his memoir, Walt Dreamers Me (2013), for contributing to the rich diversity of his life.

Originally from Boston, Cosgrove includes a few entries about his days at Wheaton College. A sampling:

Arrival – Wheaton College. With a letter of recommendation from Dr. Ockenga, I am off to Wheaton College, Wheaton, Illinois. I am the only one from my neighborhood seeking higher education. I am now on my journey of life and closer to my goal of going to California.

Overwhelmed College Daze. Taking a full load of classes and working full time to pay tuition overwhelms me and I withdraw from Wheaton at the end of six weeks and return to Boston. As I meet with my pastor, Dr. Harold Ockenga, I am convinced to return to Wheaton after only one missing week. Dr. Ockenga personally pays for my first semester and arranges with the college Dean for my return to college life. Dr. Ockenga has become a father figure to me. There is no going back to Boston. I am off and running and work long hours through each summer and spring break to pay my living expenses as well as my tuition and books.

The Learned Campus Lessons. Living in a college dormitory and attending college class is a challenge for me. Daily chapel is mandatory at Wheaton College in 1950. Wheaton is a well-known and conservative evangelical institution with a reputation for high scholarship. I learn as much working in factories and doing construction work as I do in the classroom. Students at Wheaton must sign a pledge not to dance, play cards, smoke, gamble or attend the theater, opera or stage plays. I sign because I do not have the time or money to do these things anyway. Because I saw firsthand what alcohol did to my father, I do not drink or smoke.

Christmas Comes in October. As Head Cheerleader I decide to celebrate Christmas in October. The City of Wheaton decides to let me borrow city Christmas decorations. Overnight the Wheaton College campus is decorated with Santa Claus and his reindeer. Music of the season, from “White Christmas” to “Santa Claus is Coming to Town,” as recorded by Bing Crosby and the Andrews sisters, rocks the campus the next day. I am called to the Dean’s office to explain myself. The Dean is a bit rattled by my antics but the campus cheers me.

California: Here Comes Joe! In the fall of 1954, I began classes at Fuller Theological Seminary, Pasadena, California. Founded in 1947 by media pioneer Charles E. Fuller and Dr. Harold John Ockenga, Fuller Seminary is an innovative and inclusive graduate school situated in the heart of downtown Pasadena. Dr. Ockenga is featured speaker at my graduation at Wheaton College and afterward he enrolls me for the Fall Semester at Fuller Seminary. I find graduate school a real challenge compared to college.

Settling in California, he begins his career as a broadcaster and occasional employee of Disney, while also campaigning for Ronald Reagan and Barry Goldwater. He also directs and produces fitness guru Jack LaLanne’s first media kit and “Jack’s Big Swim for Fitness.”

Summing up his life lessons, Cosgrove writes: 1) Follow your dreams. 2) Keep focused doing it. 3) Use your imagination and fantasy to create your vision. 4) Be optimistic. 5) Keep learning something new. 6) Be open minded. 7) Team up with talented people of like minds and attitudes. 8) Engage and entertain others through storytelling and music.

 

The Geography of Memory

JMWJeanne Murray Walker, poet and teacher, tells the tale of her mother’s slow, agonizing descent into the depths of dementia and eventual death in The Geography of Memory (2013). As her mother recedes increasingly into the past, Walker sees her own childhood illuminated. Better understanding their relationship, mother and daughter bind ever tighter as the days darken.

“Provides us with fresh glimpses into hidden joys and startling surprises.” — Richard J. Foster, author of A Celebration of Discipline

“I read it, mesmerized, wondering my way through this deeply moving portrait.” — Luci Shaw, poet

“A powerful tale of loss but also renewal, pain but also love. A treasure.” — Alan Jacobs, author of The Narnian

“This deeply humane memoir is at once a memorial to a mother whose memory failed before her body gave way, a poignant reflection on the sister who lived close by while the author flew in repeatedly from afar, and an insightful exposition on memory itself. With a poet’s eye for the apt image, The Geography of Memory is also a case book of spiritual disciplines taught by what Jeanne Murray Walker calls “the ugly twins, aging and death.”   — Mark Noll, Francis A. McAnaney Professor of History, University of Notre Dame, author of The Scandal of the Evangelical Mind

The papers of Jeanne Murray Walker (SC-72) are archived in the Wheaton College (IL) Special Collections.

Tradiquette

tradiquette1950 was a very good year for courtesy at Wheaton College. Concerned about campus decorum in daily routines, the Intersociety Council compiled a handy booklet for instructing the average clueless Wheaton student on the correct social behavior involved in such matters as successful interaction with the opposite sex, polite chitchat, appealing dress and proper dinnertime comportment. This instructional is titled “Tradiquette,” smashing together the words “tradition” and “etiquette.” The editors state:

No one wants to feel odd, awkward or ill-at-ease. To be known as a person of poise is very much to be desired. In order that this be true of one, he must know the answers — what the inhabitants of his particular little world considers important — “how to do what, when.” So in your hand you have, for that very purpose, a little guide book compiled by Wheatonites for Wheatonites.

The advice is sensible. For instance, “…be free with the toothbrush. After all, water doesn’t bite, and being friendly with it can take a lot of the sting out of life.” The entry called “Don’t be an iceberg” encourages smiling and friendly conversation with students, staff and campus visitors. The entry called “Don’t be a clinging vine” warns the young lady about excessive arm-in-arm strolling with her guy because “…maybe he doesn’t want the extra load.” She must be reasonable. “But very seldom,” it adds, “does a girl grab a wing without a reason.”

The entry called “Class in class” cautions students against disrespectful behavior like 1) coming in late 2) writings letters 3) looking out the window 4) chewing gum 5) combing hair 6) whispering 7) filing fingernails 8) sleeping. “If you’re guilty of this — to the doghouse, please.”

What would the editors think of cell phones and instant texting?

 

Rappings

rappingsDr. Robert Webber, former professor of theology at Wheaton College, expressed deep concern for Christian youth entering the 1970s, an era of tremendous political and sociological upheaval. In 1971 he published Rappings, a compilation of poems by Wheaton College students. He writes:

I find that Wheaton College students are far ahead of many of their peers in feeling the problems of modern man. They are awakening out of the isolationism of the previous generation and questing toward a new Christian consciousness, and to this end they are willing to examine their faith to the roots and to purge it of externalism in search of the central dynamic of Christianity.

Their generation is not satisfied with easy answers or with people who avoid hard questions. These young people would join me in saying that hope for mankind is found only in the recovery of the gospel — namely, that in Jesus Christ alienated mankind is forgiven, accepted and called into a new way of life.

The emphasis of the new generation of Christian youth is on the living of the Christian life, not in the sense of adhering to subcultural rules and regulations but in returning to a biblically oriented life, continually deciding to be Christ-followers. The young Christians are intent on taking the teachings of Jesus seriously, feeling that the alternative to a lifestyle centered in things and self is a life like that of Jesus, emphasizing the matters of the Spirit and the enduring values of life.

Rappings does not intend to give a final answer to the world’s problems. It is, rather, a record of young adults honestly expressing their Christian experience as it concerns themselves, their world and their faith.

50th Anniversary of “A Wrinkle in Time”

In celebration of the 50th anniversary of “A Wrinkle in Time”, this Newbery Award-winning novel written by Madeleine L’Engle has over 10 million copies in print. The following article was written by the author at the novel’s 25th anniversary.

It’s been twenty-five years since the publication of A Wrinkle in Time, and longer than that since I wrote it, and it is hard to believe that more than a quarter of a century has passed.

When I wrote Wrinkle, I was in a state of transition. We had been living in northwest Connecticut for nearly a decade, and were ready to move back to New York City. When we left the frustrations and stresses of Manhattan and decided to raise our family in the protected environment of a small, dairy-farm village where there we more cows than people, my husband thought he had left the theater forever. But forever (to my joy) was over, and Hugh was going back to the theater, and this move was going to be what is now called “culture shock” for our children. So we bought a tent and five sleeping bags and set off on a cross-continent camping trip.

As we crossed the North American continent I continued the thinking that had begun a few months earlier when I had stumbled across a book of Einstein’s and discovered that for me higher math is easier than lower math. My background in science was nil, and in any case the new sciences that excited me weren’t being taught when I was in school and college.

There’s nothing like marriage, children, leaving home (I was born in Manhattan) to start one asking all the old questions: What does life mean? Does it matter? What is the universe like? Is there a pattern and a plan? And am I a part of it?

The old philosophies left me unsatisfied. The religious establishment made the mistake of answering the great questions to which there are no answers, only new questions. I would walk the dogs at night, looking at the incredible sweep of stars above me, and philosophies and theologies centered only on his planet, and usually on only a small segment of the population, seemed totally inadequate. They left me hungry for something more marvelous.

We left on our cross-country trip in the early spring of 1959 and the first idea for Wrinkle came to me as we were driving across the Painted Desert. The names Mrs. Whatsit, Mrs. Who and Mrs. Which simply popped into my head. I turned around in the car and said, “Hey, kids, I’ve just thought of three great names, Mrs. Whatsit, Mrs. Who and Mrs. Which. I’ll have to write a book about them sometime.” And so the names of the three cosmic bag ladies went into the subconscious creative slow cooker. In the evenings, in the tent, I read from the box of books I had brought with me: more Einstein; Planck, and his quantum theory; books on the macrocosmic world of astrophysics; books on the microcosmic world of particle physics. There I found ideas about the nature of being which stimulated and fascinated me. When we got home, my husband went right into a play, and I sat down at the desk and typed out, “It was a dark and stormy night,” and the book poured out of my fingers. Evenings, I would read to my children what I had written during the day, and they would say, “Oh, Mother, go back to the typewriter!” (They didn’t always say that.)

When I finished the manuscript, I was drained and excited. I believed it to be not only totally different from my six previously published books but by far the best thing I had ever written. My children loved it; my husband loved it; my agent loved it. I hope that its publication would end a decade during which I had received countless rejection slips for more traditional books, half a dozen of which are still in typescript upon my shelves.

Well, I was kept hanging for two years, by many different publishers.
“What is it?” I would be asked. “Is it fantasy or science fiction?”
“It’s a book.”
“But who is it for? Is it for children, or adults?”

Over and over again, I received nothing more than the formal, printed rejection slip. These cold, impersonal rejections hurt. I began to doubt myself. Didn’t any of what I saw in the book get onto the typewritten page?

I had written Wrinkle beginning in the late summer of 1959 and finished in early 1960. The world was still in chaos. While my husband was reestablishing himself in the theater, the children and I stayed in the country. War with Russia seemed imminent. At school, the children were taught to crouch under their little wooden desks, their hands over their heads, in case an atom bomb fell on the school. What insanity! Some of my feelings about this insanity are expressed in Wrinkle. In it, I was trying to write about my own questions, my own affirmation of meaning despite seeming chaos.

(After Wrinkle was published, I was frequently asked if Camazotz didn’t represent Soviet Russia. Interesting: nobody asks that anymore.)

We moved back to New York, which no longer seemed more insane than the rest of the world. Air-raid sirens going off every day at noon, signs for air-raid shelters, for closed highways “in case of enemy attack,” seemed no more realistic than crouching under a desk.

And the rejection slips continued. How could they seem important against a background of a planet gone mad? They did. My book was a candle in the dark for me, and a hope.

A form rejection slip came on the Monday before Christmas 1961. I was sitting on the bed, wrapping Christmas presents and trying to feel brave, and thinking I was succeeding. After Christmas, I discovered that I had sent a necktie to a three-year-old girl and a bottle of perfume to a bachelor uncle. I called my agent. “Send it back. It’s too different. Nobody’s going to publish it. It’s too hard on my family. Every time it’s rejected, I bleed all over the living room rug.”

He sent it back, and that ought to have been the end of it. But my mother was with us for Christmas, and I gave a party for some of her old New York friends, and one of them happened to belong to a small writing group led by John Farrar, co-founder of Farrar, Straus and Company. She insisted that I meet him. I was, at that moment, not particularly interested in meeting any publisher. But she set up an appointment, and I took the subway down to Union Square, bearing my very battered manuscript.

John had already read my first novel, The Small Rain, and had admired it. I told him that Wrinkle was very different, but he was eager to read it. In two weeks I heard from my agent that he had read it, and really liked it, but was afraid of it. My heart sank. I had been so hopeful, after leaving John’s office, that the long wait might be at an end.

John and Hal Vursell (who was to be my editor from then on until his death) sent the worn manuscript to a librarian for assessment. She wrote back, “I think this is the worst book I have ever read. It reminds me of The Wizard of Oz.”

I’m not sure how many more weeks it was before John called me to tell me that he was going to publish the book. I went back downtown to have lunch with him and Hal, and they warned me, “Now, dear, we don’t want you to be disappointed, but this book is not going to sell. It’s much too difficult for children. We’re publishing it as a self-indulgence because we love it, and we don’t want you to be hurt.”

And then, in the spring of 1962, A Wrinkle in Time was published, and it took off like a skyrocket.

The problem wasn’t that it was too difficult for children. It was too difficult for adults.

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The Papers of Madeleine L’Engle are housed in the Wheaton College Archives & Special Collections and are available for research.

New Book on Russian Evangelical Spirituality Published

The Development of Russian Evangelical SpiritualityA new book on Russian Evangelical spirituality is receiving strong praise. Aided by the holdings of the Wheaton College Archives & Special Collections, along with other archival resources, Gregory Nicholas has produced what Walter Sawatsky of the Associated Mennonite Biblical Seminary, calls a “deep, careful exploration of the developing spirituality and theology of Ivan V Kargel.” Sawatsky goes on to say that in The Development of Russian Evangelical Spirituality, Nichols has made “an important contribution [that] has earned [Nichols] the right to be heard.” Utilizing the Pashkov Papers, Gregory Nichols delves into the life of Kargel, whose life spans from Tsarist Russia to the Soviet Union. Despite Kargel’s disinterest in articulating a systematic theology, Nichols illustrates how the Keswick Holiness movement played a vital role in Kargel’s theology and how Kargel adapted this Western movement to his own context. Commending Nichols’ use of “previously neglected primary sources,” noted scholar, David Bebbington (University of Stirling), reinforces the significance of Kargel as “the most important spiritual writer in the early years of the evangelical Christians-Baptists in Russia and Ukraine.” The history of Christianity in Russia goes back more than a millennium, but the historical tapestry of Evangelical Protestantism was only woven more recently through the influence of German Baptists, a revival sparked by a British evangelist (Lord Radstock), and a pietistic awakening among the Mennonites in the South. It is clear from reviewers that Nichols book is a valuable contribution to the study of global Evangelicalism and the fuller understanding of Russian spirituality.