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The Weekly Wrap: July 12-18

Smoke Days

As a reader, one of my delights has always been in snow days, when blizzards and cold make staying inside and reading. In our brave new climate world, snow days are increasingly infrequent. But this week delivered the new climatological replacement: the Smoke Day. In our part of the United States, if Canada is having a wildfire season and the winds are out of the northwest, the smoke, smelling like burning plastic, fills our skies. Yesterday morning, our Air Quality Index reached over 400, the worst reading our city has ever recorded. Some cities to our north reached readings of over 700, hazardous for all mammals.

Now I don’t think this is a good thing. Firstly, it is just plain dangerous. Sunlight turns the smoke into deadly things like benzene, formaldehyde, polycyclic aromatic hydrocarbons, and ozone, some of which are carcinogenic and others which just make breathing difficult. In addition PM 2.5 particulates penetrate deep into our lungs. Then there is all that carbon dioxide, added to what we humans generate. We never used to have days like this. Changing climate conditions turn Canadian forests into tinderboxes. And many Canadians are dealing with far more dire conditions than we are.

The one consolation is that like the Snow Day, about all one can do is stay indoors (hopefully in an air-conditioned spot that filters and recycles the air) and enjoy a good book. But I manage to do that most days anyway. At least I have a good excuse to not do yard work! I would rather not have the excuse of Smoke Days. But I fear it is a new normal. Stay safe friends!

Five Articles Worth Reading

Everyone’s abuzz about Christopher Nolan’s new cinematic rendering of The Odyssey. In “We’ll Help You Find Your Next Great Book. (Spoiler: It’s the ‘Odyssey.’),” A.O. Scott suggests that no matter your taste in literature, there is something in The Odyssey for you. And he uses that to introduce us to several translations of Homer’s classic.

Colson Whitehead’s Cool Machine concludes his Harlem Trilogy. David Hadju reviews it in “The Unapologetic Crime Fiction of Colson Whitehead.”

Batsheva Labowe-Stoll maintains the quest to develop artificial intelligence has often been religious in nature in “The Deep Spiritual History of AI.” For those familiar with Genesis, the efforts to develop AI have often seemed to me another Tower of Babel story.

Derek Thompson asks, “Why is the news media so interested in telling you how much the world sucks all the time? Why are so many of us obsessed with distraction and managing our attention? Why is it so hard to stop comparing ourselves to others? And why does everything in art and design seem the same these days?” In conversation with philosopher Agnes Callard, Thompson discovers one idea that links these questions, the “uni-context.” Read “A Philosopher’s One-Word Theory to Explain Why the World Feels So Weird” for the full interview.

Finally, I’ve often reflected on what an amazing intellectual Christian community the Inklings represented. Comment explores similar communities through history and around the world in “Seedbeds of Christian Humanism: A Gallery” The article links to articles devoted to 31 different communities.

Quote of the Week

This one was thought provoking. Is the search for truth a waking up from our dreams? So suggests Iris Murdoch, born July 15, 1919:

“We live in a fantasy world, a world of illusion. The great task in life is to find reality.”

Miscellaneous Musings

An example of the community the Inklings and Dorothy L. Sayers enjoyed is described in a new book, The Way of Dante by Richard Hughes Gibson. It’s a marvelous study of the interactions between C.S. Lewis, Charles Williams, and Dorothy L. Sayers around a shared love of Dante. Not only did they challenge each other’s thinking but the encouragement of Williams and Lewis gave Sayers the courage to embark on a new translation of the Divine Comedy.

As seems usual with Jane Austen, I’m on tenterhooks to see if Anne Eliot and Captain Wentworth rekindle the romance Anne ended at the persuasion of Lady Russell, who judged the Captain unworthy of the family in Persuasion. Don’t tell me. I want to see if I’ve guessed it. This is number four of the Austen novels I’ve read this year.

He’s a MacArthur Fellow, has won numerous national awards, I love his writing, and he is from the city where i live. And now, Hanif Abdurraqib adds to all this the honor of being named the 2026 ABA Indie Bookstore Ambassador! Well done!

Next Week’s Reviews

Monday: Kathy Tuan-Maclean and Tara Edelschick, Moms on the Way

Tuesday: Donnie Berry, The Earth Will Be Filled

Wednesday: Ken Waters, Words That Shape Us

Thursday: Allen Levi, Theo of Golden

Friday: Jane Austen, Persuasion

So, that’s The Weekly Wrap for July 12-18.

Find past editions of The Weekly Wrap under The Weekly Wrap heading on this page.

The Year of Our Lord 1943, Alan Jacobs. Oxford: Oxford University Press, 2018.

Summary: Drawing upon the work of five Christian intellectuals who were contemporaries, explores the common case they made for a Christian humanistic influence in education in the post-war world.

By 1943, it was becoming apparent that the Allies would eventually win the war. For the five Christian intellectuals in this book, the crisis had shifted from resistance to authoritarian regimes, living in the shadow of death, and how one persevered in intellectual work in war-time, to what ideas would shape the post-war world. The five intellectuals featured in this book, along with a cameo by Jacques Ellul in the Afterword, were known to one another but tended to operate in separate circles. They were: Jacques Maritain, T. S. Eliot, C. S. Lewis, W. H. Auden, and Simone Weil.

The basic thread of this book was the common advocacy Alan Jacobs sees among these authors for a kind of Christian humanism that would shape education over and against the rising pragmatism and technocracy that prevailed in wartime. Jacob’s method is to follow these thinkers more or less chronologically, leading off with a particular thinker, and then turning to what others were saying, sometimes in response, but often independently.

Negatively, Maritain, Lewis and Weil particularly warned against technocracy. Maritain characterized it as demonic, and Lewis created the memorable N.I.C.E. in That Hideous Strength. Without the moral framework of Christian humanism, you had the “flat-chested” men of The Abolition of Man. Weil called for a society that began with the notion of obligations rather than rights. Eliot and Auden, the older and younger, contributed to a Christian poetics, a vision of vocation, and a vision of Christian culture.

These were formidable thinkers yet one wonders why in the end technocracy and pragmatism prevailed. Jacobs describes a wider circle that several of these participated in called Oldham’s Moot. A more extensive study of this group would be fascinating. Most of those involved were Christian and were concerned with rebuilding the Christian underpinnings of European culture. They met regularly, debated various schemes, but eventually lost energy, especially after the death of German sociologist Karl Mannheim, a Hungarian Jew who was both odd man out and set the intellectual tone.

They illustrate a challenge that faced the five principals of this book as well–translating these ideas into the warp and woof of society–its political, educational, industrial, and civic institutions. Perhaps that is always beyond the capacity of such thinkers, except that they need to capture the attention and imagination of those working in these other realms who have some influence and the creativity to translate these ideas into policy and practice. One wonders if it was a lack of people outside their circles who shared their vision and worked entrepreneurially to foster it that consigned the vision of these thinkers to their books and publications.

Many think we are at another time of crisis, one that calls us first to prayer, and then to the communal work of thinking and refining and implementing anew. Jacobs shows us what these five were able to accomplish and educates a new generation to their work. Who will be the thinkers who engage in the retrieval and refinement of their work for our time? Who will be the actors who combine thought and action in creative ways? And will it be enough to check our slide into decadence and disorder in the year of our Lord 2022? These are the questions posed to me in this work.