Books Without End

ColophonFor various reasons books occasionally do not make it into a reader’s hands; and so the book that might-have-been acquires a sort of mystique. “A lost book,” writes Stuart Kelly in The Book of Lost Books: An Incomplete History of All the Great Books You’ll Never Read (2005), “is susceptible to a degree of wish fulfillment. The lost book, like the person you never dared asked to the dance, becomes infinitely more alluring simply because it can be perfect only in the imagination.” The simplest form of loss, notes Kelly, is destruction. An infamous example is the legendary Library of Alexandria, supposedly holding all the wisdom of the ancient world, burning to ashes in a single night. Other books are sacrificed to carelessness, as when a certain publisher moved offices, absentmindedly leaving behind manuscripts in a building slated for immediate demolition. Some books never achieve completion because of the death of the author, as when Charles Dickens expired before solving The Mystery of Edwin Drood, or Geoffrey Chaucer reached his eternal destination before his storytelling pilgrims reached their earthly destination in The Canterbury Tales. Often writers simply lose interest in a project. Probably every archive holding printed matter contains unpublished manuscripts.

The Wheaton College Archives & Special Collections houses a few such documents, material undoubtedly meant to be edited, packaged and distributed to the public, but is now foldered neatly in acid-free boxes and shelved in a climate-controlled facility. A brief survey follows:

The second president of Wheaton College, Dr. Charles Blanchard, left for posterity Psychological Foundations, a book-length manuscript discovered as a worn, yellowed roll in the Blanchard home in 1949 by Dr. Clyde Kilby and Miss Julia Blanchard. It advances Blanchard’s observations regarding the development of the “soul life.”

The late Dr. Joe McClatchey (SC-45), professor of English at Wheaton College, wrote The Praise of God in Literature: From Homer to Hopkins, a 400-page study of worship in western literature as seen throughout the centuries.

Jeanne Murray Walker (SC-72), poet, playwright and Professor of English at the University of Delaware, penned a young adult novel entitled Stranger, dated 1989. Though her editors were favorable and encouraged revision, the book was not published.

Academic Arthur Christy (SC-82), recipient of the Guggenheim Fellowship for Intellectual History and American Literature, committed several years to researching The Thoreau Fact Book, reflecting his interest in the New England transcendentalists. It remained unfinished upon his death in 1946.

The brilliant missionary and political professor, Dr. Kenneth Landon (SC-38), husband of Margaret Landon, author of Anna and the King of Siam, composed an unpublished history of Malaya, along with several uncollected short stories, some of which initially appeared in the Saturday Evening Post.

And, among the papers of Madeleine L’Engle (SC-03), author of A Wrinkle in Time, lay several unpublished manuscripts, including sermons, short stories, retreat addresses, a handwritten novel called The Feast of Stephen and a nearly completed novel called A Lost Innocent, featuring Camilla, who first appeared in Camilla Dickinson (1951) and later in A Live Coal in the Sea (1996). Also archived is the text for an illustrated children’s book titled Moses, Prince of Egypt, intended for release with the 1998 DreamWorks animated film.

Though “lost” to the general public, these works are fortunately still available for inspection in Wheaton’s Manuscript Reading Room.

Mary Bent Blanchard

This month marks the 120th anniversary of Mary Bent Blanchard’s death who died on January 11, 1890.

While traveling to California to visit her daughter Sonora Caroline, Mary died at age seventy-one in East Las Vegas, New Mexico. A fuller account is given in Four Hazardous Journeys of the Reverend Jonathan Blanchard by Raymond P. Fischer (grandson of Jonathan and Mary Blanchard).

Another account of Mary’s passing is recorded by Selima Blanchard Allen, Jonathan’s sister. In her diary on Saturday, January 4, 1890, she wrote: “Bro. Jonathan & sis. Mary preparing to go to California, they are very feeble.” On January 6, she noted that “The infirmed state of Bro. & Sister gives us anxiety, but it seemed to be the best they could do: So we have left it all with the Lord.” Her next entry is on January 14 where she wrote that they had received “telegrams & letters, giving account Sister Mary seemed to pass away quietly Pres. C.A. Blanchard started from Peoria to meet his Father.” In following days she provides small details of the wake and funeral.

Malcolm Muggeridge Papers…25 year anniversary

As 2010 finished out it marked the 25th anniversary of the acquisition of Malcolm Muggeridge’s Papers and the 15th anniversary of their dedication . Canon David Winter gave the dedicatory address entitled “Seeing Through The Eye: Muggeridge, the Prophet of the Media Age.” A commemorative booklet including the entire dedication program on November 18, 1995 was made available. The noteworthy event was also featured in a full-page article in the Wheaton’s student newspaper, The Record .

Malcolm Muggeridge, born in 1903, has become one of the notable figures of the twentieth century. He is well-known as an author, journalist, media personality, and in his later years, a leading spokesman for Christianity. Malcolm Muggeridge experienced a life of tension and seeking. Beginning with his socialist upbringing, his father was involved in politics and served as a member of Parliament, his search for satisfaction and justice continued until it culminated in his finally embracing Christianity.

Malcolm was first and foremost a writer and thinker, who contributed greatly to the literature and thought of the twentieth century. As Canon David Winter stated,

The true value of having Malcolm’s papers at Wheaton College comes through being able to preserve “the voice of a craftsman of the English language–and a Christian voice which speaks with all the more splendor because it was born from a seed that was full of doubt, cynicism and self-promotion.

The Papers of Malcolm Muggeridge are available to researchers at the Wheaton College Archives & Special Collections.

“Where the Law of God is the Law of the Land…”

Jonathan BlanchardJanuary 19 is the birthday of Jonathan Blanchard and 2011 marks the bicentennial of his birth. Blanchard had several careers of significance prior to his coming to the dreary open prairies of Wheaton Illinois in the late 1850s. He had taken great risks as one of “The Seventy” disciples of abolitionism. He was a very successful pastor in Cincinnati. He was active in getting the Liberty Party in Ohio off the ground and was friend of future members of Congress and the U. S. Supreme Court, even serving to introduce the two. He was offered a professorship of the fledgling Oberlin College and the presidency of a vibrant activist mission institute. In addition he represented his nation at the second World’s Anti-Slavery Convention in London and served as one of its vice-presidents. He also publicly debated the sinfulness of slavery with a fellow minister over four days for hours each day (these were later published and can easily be found in bookshops and libraries worldwide). He also debated Stephen Douglass. Finally, before his trek from the prosperous Galesburg to Wheaton, Jonathan Blanchard served as the second president of Knox College. His able skills brought the school recognition and solid finances.

A Perfect State of SocietyIn this midst of this great career was an address that Jonathan Blanchard gave to the Society of Inquiry at Oberlin College in 1839. It was this address, A Perfect State of Society, that Jonathan Blanchard detailed his hopes and aspirations for a nation. It was these ideals that shaped his life and career as he sought to ameliorate the ills of society to usher in a state of society that would be ready for the reign of Jesus Christ. It was not that the world and society would have reached sinlessness but that things were in such order, where what needed restraint was restrained, that there was harmony. Like children need discipline, so too elements of society needed structure and restraint.

In The Perfect State of Society Blanchard sought to:

  1. Specify some things which we are not to expect; — and
  2. Some things we ARE to look for in a Perfect State of Society.
  3. Suggest some of the ways and means by which this desired condition of things is to come.

Blanchard didn’t want his listeners, and later his readers, to misunderstand. This perfect state of society was not a return to Edenic glory. It was a place where the Gospel had done for all what it could do for one. The Gospel’s function was to restore and reclaim. This society would “take up sinful mortals and fit them for heaven.” “Society is perfect where what is right in theory exists in fact; where practice coincides with principle and the law of God is the law of the land.”

If one wants to understand the life and mind of Jonathan Blanchard, particularly on this bicentennial, then one must understand and engage A Perfect State of Society. This address will not only help you understand this forgotten figure of 19th-century American history, but it will help you understand the time in which he lived–a time filled with Utopian ideals.

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– Download A Perfect State of Society, 1839 (17 pages)

What a character…

In 1953 William Akin, generous rare book donor to Wheaton College, recounted in a Union League Club publication that while working for the Chicago Daily News he found himself in San Antonio, Texas and had a chance meeting with, what he called, using as he described it, the radio-parlance of the day, “a character.”

Carl Sandburg playing the guitarAs he was making his way to his room in the Plaza Hotel he passed a room from which emanated singing accompanied by some guitar music. To Akin the music sound quite familiar so he knocked on the door. Being invited in Akin found Carl Sandburg sitting on the bed, in a crouching position with his shoes off. There Sandburg, who Akin always found to be unusual and unorthodox, was playing the guitar and singing to himself. Akin enjoyed the company and music for over an hour.

Sandburg was an avid guitar player and had the chance to meet Andres Segovia in 1938. Sanburg had followed Segovia since hearing his recordings twenty years earlier. The meeting with the father of modern classical guitar helped to reinvigorate Sandburg and his writing.

One can now purchase recordings, once long-unavailable, of Sandburg singing folk songs like “Cigarettes Will Spoil Yer Life” and “We’ll Roll Back The Prices.”

For Whom the Bell Tolls

Wendell WhiteThis recollection by Dr. Wendell White ’05 of Los Angeles was submitted to the Wheaton College Alumni Magazine (Feb. 1958) for a feature called “We Asked for Good Old Stories.”

I had returned to Wheaton a week before the school semester commenced. I was downtown in the stores and a Western Union agent got the word and came across the street and told us the startling and tragic news that President McKinley had been assassinated. I jumped on my bicycle and rode up to the college building and over to the Tower as fast as I could make it. I climbed up to where I could reach the bell rope and rang the bell and kept on ringing it. Then to keep anyone from stopping me, I climbed up above the trap door pulling the rope with me and kept on ringing where no one could get to me.

First I saw professor Fischer coming over in his old one horse buggy with his gray horse. Then Professor Whipple came waddling over from the dormitory where they were staying. Soon Professor Straw and Professor Mullenix came. Many people came to the Tower and they tried to stop me from ringing the bell but I only climbed up farther where they couldn’t get through. The trap door was not only closed under my feet but I had to pull a big timber over it. After I had tolled the bell for a long time, I climbed down to where the crowd was waiting to get their hands on me. The moment I saw them I said, “Didn’t you know that the President of the United States has been shot?” And everyone left without a word.

Epiphany and Judgment

Over twenty years ago, Special Collections author Frederick Buechner penned the following words in the 1989 Advent — Epiphany issue of the Anglican Digest.

Judgment

We are all of us judged every day. We are judged by the face that looks back at us from the bathroom mirror. We are judged by the faces of the people we love and by the faces and lives of our children and by our dreams. Each day finds us at the junction of many roads, and we are judged as much by the roads we have not taken as by the roads we have.

The New Testament proclaims that at some unforeseeable time in the future God will ring down the final curtain on history, and there will come a day on which all our days and all the judgments upon us and all our judgments upon each other will themselves be judged. The judge will be Christ. In other words, the one who judges us most finally will be the one who loves us most fully.

Romantic love is blind to everything except what is lovable and lovely) but Christ’s love sees us with terrible clarity and sees us whole. Christ’s love so wishes our joy that it is ruthless against everything in us that diminishes our joy. The worst sentence love can pass is that we behold the suffering which love has endured for our sake, and that is also our acquittal. The justice and mercy of the judge are ultimately one.

The Papers of Frederick Buechner are available to researchers at the Wheaton College Archives & Special Collections.

We never have worked pleasantly together….

Charles Albert BlanchardIn late June 1871, the twenty-two year old Charles Blanchard wrote to his mother about his travels from Worcester, Massachusetts to Bailey Hollow, Pennsylvania. Following his graduation from Wheaton College in 1870 Charles lectured on behalf of the National Christian Association, a reform organization dedicated chiefly to opposing Freemasonry and other oath bound orders. By the time he graduated from Wheaton College in 1870, he had presented 65 addresses concerning the ills of lodgery.

Among other topics, Charles references Asa Packer and the founding and operation of Lehigh University. He also writes of his uncertainty for his future as he considered law, ministry or taking a stab at newspapers. It is obvious that this had been a topic of conversation of Charles with his parents.

Knowing that his father, Jonathan, had bouts of illness and poor health Charles feared that if his father’s health were to fail terribly that the college would become a “timeserving nerveless thing.” Likely reflecting hiss own concern Jonathan urged Charles to begin working at Wheaton. Despite his father’s desires and his own aimlessness, Charles tells his mother that his father and he have “never have worked pleasantly together and can do nothing in such a work unless we did.” Charles obviously had struggled with his father and wrote of Jonathan, he “will stand for his convictions as no other man I know.” Charles eventually came to terms with his father and his headstrong personality. In 1872, Charles began the affiliation with Wheaton College which was to last the rest of his life. That year he took the position of Principal of the Preparatory Department.

Jennie Smith, railroad evangelist

In the correspondence in the Charles A. Blanchard papers there is an 1883 Christmas Eve letter from Ellen Milligan Blanchard, Charles’ first wife, to her mother-in-law, Mary Bent Blanchard. In it Ellen writes that Charles had brought Jennie Smith, evangelist of the Railroad men to visit and speak in the college chapel. As noted in a prior blog entry, it was rather unusual for women to be involved in direct public ministry, particularly as pastors or evangelists. Charles Blanchard clearly resisted this trend and endorsed the ministry of numerous women in ministry.

The life and ministry of Jennie Smith is revealed well within the holdings of the Evangelism and Missions Collection. In 1876 Smith wrote Valley of Baca, wherein she recorded her birth, youth, sufferings and triumphs. Smith was the first child born to James and Eliza Smith on August 18, 1842 in Vienna, Ohio, west of Warren and north of Youngstown, a few miles from the Pennsylvania border. Smith came to faith as a child through Christian literature, coupled with the death of a brother and local Sabbath schools. According to her memory her childhood was one of plenty–a situation that changed after her father’s passing. Jennie Smith, bed-boundIt was prior to this loss that Smith succumbed to typhoid fever that resulted in a spinal disease. Her illness resulted in isolation and a broken engagement. Though she would regain her strength and health from this bout a deeper illness and fever fell upon Smith in early 1862, resulting in a paralysis. An inventor created a portable cot for Smith so that she could travel. In illness or health Smith took advantage of opportunities to speak about God’s mercies to her doctors and visitors. In her first memoir she noted that Christian people were not as charitable to “railroad hands, street-car drivers and conductors, livery men, firemen, policemen and others, including domestic servants” who often, due to work schedules, lack the liberty to attend worship services. Smith was keenly aware that her illness put great strains on her family and others.

In 1880 Smith published From Baca to Beulah as she continued to tell the story of God’s work in her life. She recounted how in 1877 she felt the call as an Evangelist while speaking to a Friends (Quaker) group in Woodbury, Ohio. This spurred Smith on to ministry and began her travels–all in her portable cot. During her work she would seek medical attention as needed and consult with panels of physicians seeking restoration. In late March 1878 Smith sensed a strengthening of her faith and asked her physician to pray with her for God’s help. Smith recounted that it was during this prayer that she felt “the instant cessation of all pain.” She exclaimed how she “praised the Lord many times for a praying physician.” In less than a month Smith was able to stand and walk. Jennie Smith, restored to full healthShe welcomed the opportunity to sit to dinner with family, something she had not done “since February 23, 1862.”

During her time bed-bound Smith and her family relied upon the generosity of others. In those days there was no large governmental or private social service structure that serves so many today. Smith noted that the only funds she had was in her “bank of trust” in her heavenly Father.

As noted above, Jennie Smith was known for her work with “Railroad men.” She was drawn to working with these workers when she was paralized and had relied on rail staff to carry her helpless body when she traveled by train, in the baggage cars, for treatment. Smith was struck by their noble and generous work, yet they were often spiritually neglected. After her healing she chose as her work to minister among “railroad people” and was made the National Superintendent of the Railroad Department of the Woman’s Christian Temperance Union. So touched were the workers on the Baltimore and Ohio Railroad by Smith’s tireless ministry and efforts to obtain for them a “mansion in the skies” that they sought to raise funds sufficient to purchase her an earthly home. This fund drive was limited to B&O Railroad employees and was not to exceed $1 per person.

Smith felt her particular mission was to travel on the railroads and give meetings and her testimony along the routes. She took efforts to inform others of her work and along with the two volumes mentioned above she went on to write books Ramblings in Beulah Land, volumes 1 and 2, published in 1881 and 1882 and Incidents and Experiences of a Railroad Evangelist (1920). Despite so many years physically impaired Smith continued her ministry for many years until her death on September 3, 1924 at the age of 82.

Gospel Pearls

Two hundred and ten years ago African Methodist Episcopal Church founder Richard Allen published A Collection of Spiritual Songs and Hymns, selected from various authors. The first hymnal published with the intent to serve the black church, Allen sought to divert black worshipers away from the official Methodist hymnal. Within the first year a second edition was published. The hymnal, pocket-sized at 3″ x 5″, was known to be popular, however few copies are known to exist and only microfilm editions are listed in OCLC’s Worldcat. One reason this seminal hymnal is so important is that it reflected the songs that black Christians in America enjoyed singing and that were popular. Allen’s hymnal is the precursor of the gospel hymnal of nearly a century later.

Gospel PearlsOne hundred and twenty years after Allen’s hymnal made it into the hands of worshipers Gospel Pearls was published. Despite the large numbers of gospel hymnals in the marketplace and in churches, the publishers of Gospel Pearls, the National Baptist Convention Sunday School Publishing Board, made no apology for its availability citing the “present day needs of the Sunday school, Church, Conventions and other religious gatherings” since its songs were “suitable for Worship and Devotion, Evangelistic Services, Funeral, Patriotic and other special occasions.”

This hymnal, found in the Special Collection’s Hymnal Collection (SC 15-1208), was created under the direction of Willa Townsend and contained 164 songs, including works by white gospellers like Sankey, Bradbury, Bliss, Crosby and Rodeheaver, but also works by black writers like Charles Tindley, Lucie Campbell, and, notably, Thomas A. Dorsey. Townsend included one of her own works in Gospel Pearls, “Wade in the Water.”

Tindley is recognized as one of the founding fathers of American gospel music, but it was Dorsey who would have the biggest impact on this musical form. If I Don\'t Get ThereSongs written in Dorsey’s musical style were called “dorseys” and were a combination of Christian praise and rhythm and blues and jazz music stylings. Incorporating much of late-nineteenth and early-twentieth century hymnody’s emphasis upon personal experience, Dorsey’s gospel songs influenced mainstream white music, both secular and sacred. Gospel Pearls included Dorsey’s “If I Don’t Get There,” but he was famous for his song “Precious Lord, Take My Hand.” So beloved was this song that it was recorded by a wide range of singers, both black and white, like Albertina Walker, Elvis Presley, Mahalia Jackson, Aretha Franklin, Jim Reeves, Roy Rogers, and Tennessee Ernie Ford and many many more. It was also the requested song for the funerals of Martin Luther King, Jr. and Lyndon B. Johnson.