The Nightstand

These are not compassionate times—not in the public square, and not in all too much of our increasingly chaotic private life, though I think many people are trying. Mr. Berry knows this very well. And so about halfway through the book, he takes a few pages to acknowledge he was told, more than once, that his reputation would be marred by showing any sympathy to the life or plight of any Confederate.

If I attempt to follow Berry’s underwater route too closely, I’m afraid I will drown. Rather than try to summarize it, then, I will instead distill from it a set of guidelines for improving the quality of our language. The shouters who dominate our public discourse are unlikely to heed Berry’s advice, but those of us who are weary of shrill denunciations have much to learn from Berry’s sanity.

No one can be whole alone; no one can be free alone. Rather, Berry holds that “[t]o be whole and free is…to be at home in a place and in a community where one knows and is known,” and where its boundaries include soils, waters, plants, and animals.

Lying on a bed at 2:00 AM idly flipping through a book while texting a friend isn’t likely to be a transformative experience. Treating education as a hoop to jump through to secure a job, make money, and consume leads to practices serving that end. The authors in this book will challenge our perceptions about what learning is for.

The summer, its heat and its flowers, has finally been put to death. But the dust remains. George Wilson is covered in it, alive and dead, and as Nick told us at the beginning of the novel, the empty space around Gatsby’s dream is made up of that same dust, those same ashes.

Turmoil is present throughout Dick’s world, and this is clearly reflected in each of the three characters discussed here. Tagomi, Wegner, and Childan’s lives are greatly influenced by events precipitated by others, and each responds in a different manner.

Baxter articulates two central features of the Medieval Model: the ordered and iconic nature of reality. Reality is not a chaos waiting for us to impose structure on it or make it what we want; it is rather a cosmos with a nature independent of our wishes, demanding us to conform to it and pointing us back to its Creator.

Perhaps it’s the nudge you need to reconsider your little actions and the grand narrative which guides and orients them. And, perhaps, you’ll go out to confront the real in all its strange mystery and strain to hear the music and the summons that invite you to re-embed yourself in the real, to feel awe at all that’s been given to you, and to consider living a life of creaturely gratitude and creativity.

I am not faulting Wirzba for failing to include these examples of more conservative Christians who practice agrarianism. But I would ask whether his theology of agrarianism, written in an academic context, can speak to and challenge the church at large.

In their newest incarnation, American racial preferences are advertised to the public as compensating for prior pro-white discrimination and promoting racial diversity. Problems of definition persist under the new order of things, however. There is still no central race bureau, but there is no shortage of guidelines and administrative decisions trying to find the boundaries between preferred races and non-preferred ones.