Saturday, April 5, 2014
A fake quotation like this one is obviously important; it links one's opponent with a historic "baddie", creating a guilt by association argument where there is in fact no association. But what about those "positive" quotations such as that attributed to Thomas Jefferson, ‘A government big enough to give you everything you want is also big enough to take it away'. In these cases the point being made is not that the other fellow sounds like Lenin (and therefore is, by implication, trying to bring in Communism by stealth), but that your position is that of some great figure from your nation's history. And after all, if a sentiment is true, isn't it true no matter who said it?
Well, yes it is, but that's not why these fake quotations are used, and it's certainly not why they were manufactured in the first place; they were manufactured, for the most part, to add a spurious authority to an argument, rather than letting it succeed on its own merits. It is in fact a form of the argument from false authority; in this case it is not that (as is usually the case) the alleged authority is not an authority at all, but that the authority appealed to never said what they are alleged to have said. An argument being made by Joe Bloggs may well be ignored, an argument alleged to have been made by Winston S. Churchill is more likely to be listened to.
While there are spurious quotations being manufactured all the time, many of those circulating on the internet are, like the fake Lenin quote, over fifty years old. Those using them may be guilty of bad research, but usually they are guilty merely of believing a source that is otherwise trustworthy but made the mistake of not going back to a primary source for a quote; but how many of us actually do go back to the primary source every time we want to use a quote? I recall when at seminary asking a visiting preacher at the Church I attended for the original source of a Thomas Goodwin quote, and he sheepishly admitting that he got it secondhand - ah, the perils of visiting preachers in churches with theological students in the congregation!
So why does it matter? Well, it matters because quoting a past figure is ultimately an appeal to history, and an appeal to a false quotation is therefore an appeal to a false history, often a legendary history, history become myth, as it were. Now the word "myth" is often used as if it were synonymous with "fiction", but that is quite unfair to the language; myth is not just made-up story, often it is an elaboration of real events, or at least has a basis in reality, however tenuous, but central to myth is the concept of meaning. A myth is a meaningful story, and the meaning matters more than the story. The myths of King Arthur help to establish a national identity, the myths of Robin Hood tell us that there is always hope, the prospect a hero rising up to help those who are oppressed. And the false quotations are part of myth; they give us our champions on the one side, the great figures of history who stood where we stand, and who still stand somehow behind us, and the great villains who were overcome in the past but whose descendants must still be fought. One of the clearest cases of this turning of history into myth is the quotation frequently attributed to Martin Luther, “If I profess, with the loudest voice and the clearest exposition, every portion of the truth of God except precisely that little point which the world and the devil are at that moment attacking, I am not confessing Christ, however boldly I may be professing Christianity. Where the battle rages the loyalty of the soldier is proved; and to be steady on all the battle-field besides is mere flight and disgrace to him if he flinches at that one point.” This is in fact not Luther at all, but a Victorian author, Elizabeth Rundle Charles, in a historical novel about the German Reformation, where the words are spoken by a fictional character. Fiction and history blur into myth, and Mrs. Charles' writing is mistaken for Martin Luther - a tribute to her writing skills if nothing else. And Christians encourage each other to be bold by quoting words they think were penned by Luther in the midst of conflict but were in fact written by a Victorian lady in her comfortable study writing a serial story for a magazine.
But the greatest danger of all this is when myth and reality are confused, and myth is treated as history rather than myth. It becomes all the more dangerous when the myth is confused with history and the confusion leads to a call to return to a mythological golden age that never actually existed. The Christian is never to call to a return to a previous era in history, but to press forward; the myth of the golden age is pagan, it is not something the Bible ever engages in; the Bible ends not with Eden restored, but with something much greater and more wonderful than that; God not just visiting humanity in a garden, but God dwelling with humanity in a garden city. That does not mean we should not resist those trying to move the ancient landmarks, but that we do so not in the name of a golden age past, but in the name of God who is alive, and the same for ever more.
So make sure that quotation is real. Accept only primary sources!
Sunday, January 12, 2014
Tom Nettles: Living by Revealed Truth, the Life and Pastoral Theology of Charles Haddon Spurgeon. Tain, Christian Focus, 2013, Pp. 683 large hardcover. £29.99
There are some men (and fewer women) who are veritable magnets for biographers, John Wesley, John Knox, Martin Luther and John Calvin come at once to mind. Many biographies of these men have been issues, but the flow of them does not seem to lessen. Charles Haddon Spurgeon is one of these figures who attract biographers, for despite the pile of existing biographies of the man, new ones continue to be written. How, the reader may ask, can there be anything new to say? If the old volumes of the Autobiography are not sufficient, surely Arnold Dallimore's volume and the two studies by Iain Murray have brought the issue up to date. Lewis Drummond promised us a definitive biography twenty years ago and gave us a work that, while it did incorporate new material, could have done with being at least 100 pages shorter, how can Tom Nettles have produces a work of over 600 double-column pages that is actually worth the sacrifice of trees?
Let me assure the reader that it is worth the trees. Having been disappointed by the Drummond biography a little under five years ago, only the fact that I know Nettles to be a clear and very readable author could have induced me to open the pages of a new and large work on Spurgeon. Tom Nettles has made a name for himself with clear, well-written works of Baptist history and biography including his three volume set on The Baptists, also from Christian Focus, and his By His Grace and For his Glory, combining readability with scholarship. All his works have a definite plan and purpose to them; he does not write as one who beats the air, but as one who knows what he is writing. Where Drummond suffered from a lack of plain purpose and produced a work that was neither fish nor fowl nor good red herring, Nettles has carefully laid a plan and carried it out.
As the subtitle suggests, this is not a straightforward biography of Spurgeon, such books already exist, and it would be a work of supererogation to produce another one. The reader who wants a straightforward narrative of Spurgeon's life is already spoiled for choice, and no good purpose would be served by writing another one. Instead Nettles deals with Spurgeon's thought and theology as revealed in his writings; this book is about the why more than the what of Spurgeon's life, his mind more than his acts. By taking this approach, Nettles justifies a book of such dimensions on such a subject. Spurgeon is allowed to speak for himself as much as possible, a fact that further increases readability, since Spurgeon was so engaging. Chapters are long, but broken up with sub-headings, a vital necessity in a chapter of over 50 pages when those pages are large and written in double columns.
There are, inevitably in a work of such length, a smattering of typographical errors, most glaringly in the contents page where Chapter 14 is entitled “Destroyed or be Destroyed” when the actual heading is of course “Destroy or be Destroyed”. The Surrey Tabernacle and Surrey Chapel are occasionally confused in what must be errors of typing, for James Wells is described as pastor of (incorrectly) the Surrey Chapel and (correctly) the Surrey Tabernacle. Newman Hall suffers the same error, though of course he was pastor at Surrey Chapel. Hall is also victim of what must be the book's one great historical howler: On P. 527 Nettles writes that, “Newman Hall came in for equal if not greater laudations from Spurgeon [than J.C. Ryle] as a useful Anglican”; this rather surprised me, for Newman Hall was never an Anglican, he was a Congregationalist. I can only suppose that Nettles read that Hall was minister of Christ Church, Westminster Bridge Road, and that he wore a gown and used a prayer-book in his church, put two and two together, and forgot to check that what he was putting together was in fact two and two. The entire paragraph oh Hall is therefore lovingly marked in pencil in my copy of the book. The mistake is understandable, but Nettles ought to have checked before putting Newman Hall in a section of the book on Spurgeon and Anglicans. Still, it is only one paragraph.
This is a very good book indeed. What errors of fact it has are small and explained by the fact that its subject is Spurgeon's though, not his life and times. For a book of its dimensions, it is eminently readable, and it answers admirably the end to which it was written. For this, Dr. Nettles, we are thankful. If possible, buy the book from your local Christian bookshop - they need you!