Alan Jacobs Quotes & Sayings

Objections to Christianity ... are phrased in words, but that does not mean that they are really a matter of language and analysis and argument. Words are tokens of the will. If something stronger than language were available then we would use it. But by the same token, words in defense of Christianity miss the mark as well: they are a translation into the dispassionate language of argument of something that resides far deeper in the caverns of volition, of commitment. Perhaps this is why Saint Francis, so the story goes, instructed his followers to "preach the Gospel always, using words if necessary." It is not simply and straightforwardly wrong to make arguments in the defense of the Christian faith, but it is a relatively superficial activity: it fails to address the core issues. — Alan Jacobs

I mentioned early in this book the kind of rereading distinctive of a fan
the Tolkien addict, say, or the devotee of Jane Austen or Trollope or the Harry Potter books. The return to such books is often motivated by a desire to dwell for a time in a self-contained fictional universe, with its own boundaries and its own rules. (It is a moot question whether Austen and Trollope's first readers were drawn to their novels for these reasons, but their readers today often are.) Such rereading is not purely a matter of escapism, even though that is one reason for its attraction: we should note that it's not what readers are escaping from but that they are escaping into that counts most. Most of us do not find fictional worlds appealing because we find our own lives despicable, though censorious people often make that assumption. Auden once wrote that "there must always be ... escape-art, for man needs escape as he needs food and deep sleep." The sleeper does not disdain consciousness. — Alan Jacobs

We cannot understand the Higher Wisdom. Later, well after the event, we may see the lesson contained in the event, and be truly grateful. We must, however, submit to what happens, accepting all that unfolds gracefully. This is the key. All your tragedies in life and in the theatre come about because of non-acceptance of the will of the Gods. Not my petty little ant-like will, but the Gods omnipotent will, let that will be done, I say. This is the beginning and end of the virtuous life. — Alan Jacobs

And yet rereading a book can often be a more significant, dramatic, and, yes, new experience than encountering an unfamiliar work. — Alan Jacobs

We should affirm the great value of reading just for the fun of it ... In my experience, Christians are strangely reluctant to take this advice. We tend to be earnest people, always striving for self-improvement, and can be suspicious of mere recreation. But God doesn't just create, he takes delight in his creation, and expects us to delight in it too; and since he has given us the desire to make things ourselves - has allowed us to be "sub-creators," as J. R. R. Tolkien says
we may rightly take delight in the things that we (and others) make. Reading for the sheer delight of it - reading at whim - is therefore one of the most important kinds of reading there is. — Alan Jacobs

You can reread not from love or hatred but from a sense, often inchoate, that there's more to this book than you have ben yet able to receive. — Alan Jacobs

Socrates: Yes mercy and grace are all linked with Love. Let your tears of gratitude wash away the dark dirt of ignorance obscuring your own dear Self which is Love.
Charmides: So Love has nothing to do with lust then?
Socrates: No! Lust is from the selfish false sense of a 'me' desperate for some pleasurable, momentary relief from its anguish and boredom. Love is refined, and her amorous advances are from the spirit, not the body. — Alan Jacobs

The best guide I know to readerly judgment is our old friend Auden, who graciously summed up a lifetime of thinking about these matters in a single incisive sentence: For an adult reader, the possible verdicts are five: I can see this is good and I like it; I can see this is good but I don't like it; I can see this is good, and, though at present I don't like it, I believe with perseverance I shall come to like it; I can see that this is trash but I like it; I can see that this is trash and I don't like it. — Alan Jacobs

Dehaene even allows himself a few moments of (justifiable) annoyance at the way that "childhood reading experts" continue their debates about the best strategies for teaching reading to children in complete ignorance of a large and growing body of work on how the human brain processes written language. — Alan Jacobs

I would not be practicing love toward God OR my neighbour if I were to smile benignly on an unjust social order. It is not charitable to refrain from moral judgment: when Jesus says 'Judge not, lest ye be judged, he is forbidding condemnation, not discernment. There are times indeed when Christian charity demands that one speak forcibly. — Alan Jacobs

Read what gives you delight - at least most of the time - and do so without shame. And even if you are that rare sort of person who is delighted chiefl y by what some people call Great Books, don't make them your steady intellectual diet, any more than you would eat at the most elegant of restaurants every day. It would be too much. Great books are great in part because of what they ask of their readers: they are not readily encountered, easily assessed. — Alan Jacobs

Our goal as adults is not to love all books alike, or as few as possible, but rather to love as widely and as well as our limited selves will allow. — Alan Jacobs

And he encourages Lewis to take the same chance he is taking, to count on the "perchance." And Lewis did. For the rest of his life he was a champion of the knowledge-giving power of myth, fantasy, Faery. — Alan Jacobs

When we talk today about receptiveness to stories, we tend to contrast that attitude to one governed by reason - we talk about freeing ourselves from the shackles of the rational mind and that sort of thing - but no belief was more central to Lewis's mind than the belief that it is eminently, fully rational to be responsive to the enchanting power of stories. — Alan Jacobs

Christian writers, whether they like it or not, do not simply write for themselves; for good or ill, readers will see their work as reflecting Jesus Christ and his church. And if only for this reason - though there are other reasons - one must take great care when dealing with potentially controversial topics not to imagine one's every pronouncement preceded by 'Thus saith the Lord.' The law of love, on which 'all the law and the prophets' depend (Matt. 22:40), mandates charity toward one's opponents in argument. — Alan Jacobs

So the books are waiting. Of this you may be confident: they'll be ready when the whim strikes you. — Alan Jacobs

In one of his most beautiful poems, Richard Wilbur writes, "Odd that a thing is most itself when likened." And this is true no matter the thing: a book becomes more fully itself when we see both how it resembles and how is differs from other books; one discipline of study takes on its proper hues only when we see its relations to other disciplines that stand close to it or very far away. My repertoire of analogies is my toolbox, or my console of instruments, by which I comprehend and navigate the world. It can't be too large; every addition helps, at least a bit. — Alan Jacobs

For heaven's sake, don't turn reading into the intellectual equivalent of eating organic greens, or (shifting the metaphor slightly) some fearfully disciplined appointment with an elliptical trainer of the mind in which you count words or pages the way some people fix their attention on the "calories burned" readout - some assiduous and taxing exercise that allows you to look back on your conquest of Middlemarch with grim satisfaction. How depressing. This kind of thing is not reading at all, but what C. S. Lewis once called "cosmical and ethical hygiene. — Alan Jacobs

Slow down. Make a point of revisiting passages that seem especially rich, or especially confusing, or for that matter especially offensive. — Alan Jacobs

... the blogosphere is the friend of information but the enemy of thought. — Alan Jacobs

Readers who wish to follow Whim rather than whim
readers who have learned enough about what he or she really thrives on to seek more of it
the first lesson must be in humility ... Don't waste time and mental energy in comparing yourself to others whether to your shame or gratification, since we are all wayfarers. — Alan Jacobs

His students were usually struck first by his appearance: he wore old tweed jackets until they fell apart, kept well into his fifties overcoats that he had inherited from Albert, and, with his ruddy complexion and hearty manner, reminded many students of a grocer or a butcher. But the voice soon captivated them. Little — Alan Jacobs

So whether you're participating in an online conversation or reading a book by yourself, your experience is a readerly one and a responsive one. The most significant difference is that reading a book is dialogically asymmetrical: you learn about the book, about its characters and perhaps its author, but none of them learns anything about you. I'm not convinced that this is necessarily regrettable: many of us should probably spend more time just listening, rather than insisting on being heard. — Alan Jacobs

For Lewis, Christian unity begins with the recognition that we have all, like Eustace, through our pride and selfishness, made ourselves into dragons. We must then understand that we cannot undragon ourselves - we lack the strength - and after that we must accept that God is ready and willing to undragon us, if we will but allow Him do to so. For Lewis, only those who share this picture of the human predicament and its cure can join together in true unity - can really, and not just nominally, become members of one another in a single Body. — Alan Jacobs

The book that simply demands to be read, for no good reason, is asking us to change our lives by putting aside what we usually think of as good reasons. It's asking us to stop calculating. It's asking us to do something for the plain old delight and interest of it, not because we can justify its place on the mental spreadsheet or accounting ledger (like the one Benjamin Franklin kept) by which we tote up the value of our actions. — Alan Jacobs

In a lovely book called On Hope, Josef Pieper explores Thomas Aquinas' theology of hope along these lines: the hopeful person is by definition a wayfarer (viator), because the virtue of hope lies midway between the two vices of despair (desperatio) and presumption (praesumptio). What despairing persons and presumptuous persons have in common is that they aren't going anywhere, they are fixed in place: the despairing because they don't think there's anywhere to go, the presumptuous because they think they have reached the pinnacle of achievement. — Alan Jacobs

The Virtue and unpretentiousness of the wise man, which I am talking about, goes unnoticed because of its transparent ordinariness. — Alan Jacobs

Those who will never be fooled can never be delighted, because without self-forgetfulness there can be no delight, and this is a great and grievous loss. — Alan Jacobs