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New Baby, New House, New Stories

To my American readers, happy 4th! To everyone: What a summer this has been! I am overwhelmed and joyous. Besides the release of a new time-travel novella (Ansible: Rasha’s Letter), I am delighted to report that I have a new son, and a new house. And there’s quite a story behind both…

Círdan Leto Litore Fusch is named for the Elven shipwright Círdan, keeper of the Grey Havens, who appears often on the coasts of Middle-Earth to rescue refugees and bear them across the sea – like an Elven Dunkirk.

His middle name Leto is from Dune. Duke Leto is a noble character, known for statements such as “Without change something sleeps inside of us, and seldom awakes. The sleeper must awaken.” Leto II, his grandson, is the God Emperor – part human, part giant sandworm. You can see a little of the resemblance in Círdan Leto in this photo, in which the young God Emperor is not amused:

His sisters River and Inara are named for characters in Firefly. Yes, we are a most nerdy family. My oldest, River, has entirely adopted baby Círdan:

Young Círdan Leto is healthy and strong, and about 7 1/2 pounds (roughly 3 1/2 kilograms, for my metric readers in Europe and elsewhere), and I am so excited to get to know him better.

The other big news from this science-fiction writer’s life is that we are moving this month to a new house. This started as a crisis: our landlord announced unexpectedly that we had a few weeks to leave the home we’re renting — this despite having a special-needs child and a new baby about to arrive. We negotiated with her for a little more time, but the long and the short of it is, we need to move. Quickly. I was taken aback, but I sent up the bat signal and called for help. The beautiful thing is that we have many people who care about our family: local readers and fans, other writers in our city, our faith community, colleagues at work. A host of some twenty to twenty-five people showed up a couple of weekends ago and helped us pack up the entire house. Usually I expect from readers only that they enjoy my novels (or don’t); to have so many fans of AnsibleThe Zombie Bible, or The Running of the Tyrannosaurs show up to help us box up a house we were being ejected from – that touches my heart deeply. Some fans and writerly colleagues even instagrammed or tweeted it:

I am more grateful than I know how to say.  I have few ways to say thanks other than having offered pizza on packing day — and other than writing many more stories for my friends and fans to enjoy, but that I certainly will do.

While all this was taking place, we rushed about looking at houses in our town, found one, went under contract, went through inspection, and now we are just waiting to close. (It has been a flurry; I don’t recall having been this sleep-deprived in many years.)

So this began as crisis (no one wants to move rapidly while a new baby is arriving, especially in a high-cost housing market where there may not be any room at the inn), but there was a gift hidden inside the crisis. Yes, we are buying a home. And, to our shock, it’s our dream home. And no one else wanted it. All the young yuppie couples in our town are looking for two-story, American farmhouse-style homes. We wanted a one-story ranch: perfect for Inara, who will do most of her moving around by wheelchair for some years yet. It’s also an open floorplan. River was zooming Inara around the long living space in her wheelchair, cackling with delight:

It’s big, and there’s a spot for a basement study where I can put in a window and some rugs and bookshelves and write. It’s astonishing to us that we were able to offer on this place affordably. It really is our dream home, though: Inara’s life can be lived on one floor, and there is space for her medical equipment and, well, everything. It’s immense.


This is Inara and her big sister River, seeing Wonder Woman recently at the theater.


Also Inara. One of my readers saw this photo and said, “Why am I just immediately assuming she’s pulling an assassin’s knife out of her hair? Because it was my IMMEDIATE thought.”

I won’t be writing as much for the next month, except for scribbled notes and partial sketches of scenes on the backs of receipts and index cards, but I think this will be a lovely home to write in. And after years of renting apartments under the persistent pressure of medical bills and scribbling down novels on dining room tables – and then finally renting a house but only for a short while – this is a luxury I can barely imagine. The children are excited; we made looking at homes as much of an Adventure for them as we could.

For me, when I think back, it has been a long journey. I was born in a trailer perched on a little hill on five acres of rocky ground, and later as a boy I lived in a mobile home. To step today, unexpectedly, into a house like this makes me want to weep. Let’s hope everything goes very smoothly with closing.

The real hero of all this story, however, is my wife. Jessica is unstoppable and improbably indefatigable. As I write this, she is coordinating and planning an effort to get a bill in front of our state government to require that landlords give more advance notice when requiring that a tenant with a disability vacate a home. Earlier this season, she took our daughter in her wheelchair and held in-person meetings with our local congressman (after months of persisting in getting an appointment), and changed his mind on a healthcare bill at the eleventh hour. (Few human beings survive an encounter with my wife unmoved.)

She delivered baby Círdan by C-section and was out of the hospital in less than 48 hours:

The next day, while weepy from baby blues, she said a brief goodbye to baby Círdan, kissed me, and headed right out to the car that was waiting to take her to a local social justice summit, where she gave an impassioned speech on accessibility.

I said to her before she left, “Go change the world. I love you. I’ve got the kids.”

I watched her go, sleepily, deeply admiring of her. Then I tucked baby Círdan into my arm and took him back inside the house. I saw that his big sisters were napping, momentarily as exhausted as their parents. Círdan looked wakeful and needed entertainment. A light bulb went off in my head as I walked to my desk: “Come on, baby boy, Daddy’s going to show you how a PS4 works.”

I sat down, revved it up. “Check this out…”

In roleplaying terms, my wife is serious DPS (damage per second), while I am the bard, the minstrel, the sometimes-healer. She changes the world. I tell the stories and hopefully move a few others to change the world, too.


And last, a photo of writer and daughters.

Thank you all for following our journey. You can read more of my daughter Inara’s story in Lives of Unstoppable Hope:

Lives is the story of my daughter Inara’s journey through illness, and my journey with her. It is also a freefall through the Greek text of the Beatitudes: both memoir and devotional. It is from the heart: The story behind all the stories I write. I hope you will enjoy it and find something in it that moves or inspires you.

And I imagine there will be more photos of Círdan Leto on my blog soon. Meanwhile, you can also support my family and my fiction by becoming one of my Patreon members, which grants you complimentary access to the ebook editions of my novels and a behind-the-scenes look at new science fiction and fantasy projects in progress:

I hope one day to have 1000 readers on Patreon. This is a really significant number to me.

I want to write stories that move people’s hearts and make them cry and give them hope when hope is hard to have. When I started sharing my novels and short stories, someone asked me what “success” would look like to me. I said, “If I move the hearts of a thousand readers, then my stories have done their work.” I want to build a community of 1000 readers in my Patreon family. So come take a look.

If you would like to explore my fictional stories further, check behind Door Number 1, 2, or 3:

          

Choose wisely, as great dangers await…

Thank you for all for reading, and may your year ahead be filled with beautiful stories and much imagination, and maybe with unexpected gifts (though I don’t wish on any of you that the gifts come hidden inside of crises).

Stant Litore

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“Her Heart’s on Her Sleeve, and the Truth’s in Her Lasso”

Yesterday I got to see my favorite comic book character on the big screen. Jessica got to see her too. And my daughters got to see a little girl like them grow up into a woman who believes in truth, love, and courage, who may make mistakes but will never let others’ mistakes or their opinions on how she should do things hold her back, and who kicks righteous ass. In the Year of Trump, I don’t have words for how much this means to me.

When Diana of Themyscira walked up onto No Man’s Land and strode across that wartorn landscape with that determination in her eyes, I was cheering, and I’m not ashamed to say it.

When she saw wounded people hurting and disinherited or enslaved and demanded the world stop for them, my heart melted and warmed.

Of all the comic book characters of my childhood and teenagerhood, Diana speaks to my heart most because she is our conscience, because she never stops believing that we can choose to be the best that we are rather than the worst, and because, as the Doubleclicks sing it, “her heart’s on her sleeve and the truth’s in her lasso.”

So I am still riding the glow from yesterday.

Other notable items from the movie:

– Badass middle-aged fighters of varying body types on Themyscira. Not an island of young wispy supermodels. That was pretty damned awesome.

– Trevor — beautifully scripted character. Highly competent, driven, confident in and humorously aware of the masculinity he’s performing, strong and true-hearted though haunted with demons, a well-written hero/spy who never overshadows Diana but whom the script-writers never shortchanged. What I loved about Trevor was he knew who he was.

– Nuance. Covert (Trevor) and overt (Diana) ways of fighting injustice and genocide get in each other’s way, but both respect each other, and … in the end … learn each other. It would have been nice to have a few more lines of dialogue to explore this, but I liked seeing that as well-handled as it was.

– Gal Gadot. Enough said. She blazed in that role.

Happy now.

Stant Litore

Stant Litore is a novelist. He writes about gladiators on tyrannosaurback, Old Testament prophets battling the hungry dead, geneticists growing biological starships, time-traveling hijabi bisexual defenders of humanity from the future. Explore his fiction here. And here is one of his toolkits for writers, and here’s another book where he nerds out about ancient languages and biblical (mis)translation. Enjoy!

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To Move the Hearts of 1000 Readers

Still life of a beautiful old book and a rose in a wineglass

When a community of well over 100 avid readers came together to support my fiction on Patreon, it meant the world to me. Not just because it happened at a time when my family was in medical and financial crisis, but because finding such a community and kindling their hearts with stories was what I set out to do with my fiction in the first place.

I want to write stories that move people’s hearts and make them cry and give them hope when hope is hard to have. When I started publishing novels and short stories back in 2011, someone asked me what “success” would look like to me. I said, “If I move the hearts of a thousand readers, then my stories have done their work.”

Now I want to build a community of 1000 readers in my Patreon family.

Patreon is a monthly membership that allows me to keep my stories independent and keep them coming — and gives you backstage access to the stories you love!

If you’ve been moved by my books or my posts — come be a part of this! http://www.patreon.com/stantlitore. Membership dues are whatever you set: be it a dollar or two a month, or five dollars (the cost of one overpriced latte), or more. And you get the books. You get in on their development, on the early sketches for art and illustrations, and you get to read the new stories long before they are released to the public. Come join us! If I can move 1000 readers, who knows what these stories can do in the world?

Stant Litore

Stant Litore is a novelist. He writes about gladiators on tyrannosaurback, Old Testament prophets battling the hungry dead, geneticists growing biological starships, time-traveling hijabi bisexual defenders of humanity from the future. Explore his fiction here. And here is one of his toolkits for writers, and here’s another book where he nerds out about ancient languages and biblical (mis)translation. Enjoy!

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Hope in my Heart: What Polycarp and Sahira Remind Me

All my characters are somewhere inside me still, inside my heart – even the evil-minded ones. But the good ones, too. Having written their stories, I hear them speak again, from time to time. When times are darkest, I am especially glad that Polycarp and Sahira are still in there. Polycarp asks his friends, when they are despairing, “What do we believe? What do we know to be true?”

I believe in love that endures.

I believe in the irreducible value of every human being.

I believe in tikkun olam: repairing the world, each day, by doing justly and by telling stories.

I believe stories have the power to change lives and to change the shape and course of the world.

I believe that stant litore puppes, that even if half the world is burned to ash, what grows in its place will still be beautiful, because renewal and resurrection and new birth is written into the rhythms of existence, and because ash is very fertile. And though the next chapter does not change what was lost, it is never the end of the story.

I believe in never giving up.

I believe in education, that ‘knowledge is our ally in the night land, our shield against terrors.’

I believe my first duty is empathy. I believe in compassion and in paraklesis: in standing by another who is vulnerable, hearing them, and advocating for them.

And when I am weary, I will reach into that place in my heart where Polycarp and Sahira still stand by me, paracletes themselves, ready to help me to my feet and kindle my heart with a story and walk with me to stand together between the one who is hurting and the one doing the hurt. I am often glad they are there.

I believe in stories. No less now than when I was seven.

Stant Litore

Art credit: The image above is an illustration of Regina, a detail from Lauren K. Cannon’s cover art for my novel What Our Eyes Have Witnessed.

Stant Litore is a novelist. He writes about gladiators on tyrannosaurback, Old Testament prophets battling the hungry dead, geneticists growing biological starships, time-traveling hijabi bisexual defenders of humanity from the future. Explore his fiction here. And here is one of his toolkits for writers, and here’s another book where he nerds out about ancient languages and biblical (mis)translation. Enjoy!

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On Writing Diversity in SF&F

Olive Trees in Athens

On writing the other and writing diversity in speculative fiction:

Dear fellow SF&F authors who are conscious of social issues and diversity…

[Note: If you are a) not conscious of social issues and diversity; b) don’t care; c) only care about accurate representation of some people and not others; or d) are a Nazi, then this post is not intended for you, and it will make you growly and probably not do you or me any good.]

For the rest of us: I’d like to submit a few thoughts for our consideration.

When we are writing a novel that foregrounds marginalized people, and readers who are a member of that marginalized people reach out to us with upset at how they are being portrayed in the book, a helpful response is: “I am sorry; I didn’t realize it could have that impact. I’d like to understand this better.”

And it’s helpful if we’re sensitive to the fact that marginalized people are being asked constantly to explain (and justify or prove) their experiences, over and over and over again, and that by asking them to explain it yet once more, we’re asking for some emotional effort on their part (and their time).

It’s something we ask if we’re really genuinely serious about wanting to understand our fellow human beings better and about wanting to tell complex, riveting stories, rather than just peddle stereotypes (knowingly or unknowingly). We ask it because we want to learn. For the same reason that we ask astrophysicists and biologists and geologists all the questions we ask them, for the same reason we’re reading science updates all the time, so that we can get new ideas, challenge our current understanding of the universe in which we operate, and tell stories that do the same for our readers.

If we stop listening and learning, the stories we tell soon become flat and shriveled and empty and dead.

I really believe that.

We are storytellers because we are such avid listeners and learners that we are constantly bursting with wonder and we are driven to share the wonder with other people. We spin stories because the world is so damn cool and so damn tragic and so damn comic sometimes too, and we can’t hold it all in.

We want to tell stories that make the world bigger, not smaller.

That’s why, I hope, we wrote stories that included marginalized people in the first place, rather than just stories about straight white dudes traveling to other planets and sticking flags in the soil. That’s why we’ve wanted to “write the other.”

Now, as with any feedback we get, we will have to make our best judgment as to how to take that feedback, what weight to assign it, and how to learn from it for the future. People have different experiences, and we will get contradictory feedback. But it behooves us to listen openly first, and hear it.

I mean, if we can survive 591 rejection letters from editors, we can survive hearing a little feedback from people whose lives are impacted or influenced by the stories we tell, so that when we make our best judgment as storytellers, it’s a more informed best judgment than otherwise.

This is especially the case if you are hearing similar feedback from a LOT of people about the portrayal of their lives in your book. Just as if you received feedback from a whole bunch of astrophysicists who all agreed that your science was complete and total bunk, it’s worth paying attention if you’re hearing from lots of marginalized people that your work is tapping damaging stereotypes and misconceptions that you might not be aware of.

So, a helpful response is: “I’m sorry, I didn’t realize it could have that impact. I want to learn more.”

Unhelpful responses include:

“I’m sorry that you’re upset.” (That’s not an apology. It’s a dismissal. It’s also a passive-aggressive invitation for matters to escalate swiftly.)

“Well, my one black [or gay, or trans, or Native] friend told me…” (Please, for the love of God, do not ever play the One Black Friend card. “One Black Friend” is not research, and going there makes you look like a shmuck. Even if your One Black Friend is Frederick Douglass back from the dead, don’t go there.)

“I am among the least racist/sexist/transphobic authors in the genre, just look at all my credentials, and I think you’ve taken it wrong.” (Not only will this make you sound like Donald J. Trump, which isn’t a good look, but it is defensive and silly and what it sounds like you are saying is: ‘I know more about your life experiences and the experience of being marginalized in the way that you’ve been marginalized than you do, and I have no need to learn anything more.’ So, whereas the One Black Friend card makes you look like a shmuck, the I Know More About Your Marginalization Than You Do card makes you look like a pretentious and arrogant shmuck.)

“I did my research. I know what I’m talking about.” (This isn’t helpful, because we’re always learning more, and because when someone says you’ve misrepresented them, that’s a learning opportunity. That is literally a new research opportunity. Don’t disrespect your readers by not taking advantage of the opportunity to listen.)

And, by the Hugos and the Nebulas and all sacred science-fictiony things, by all that you hold dear on this green earth, don’t elaborate on your “I know what I’m talking about” with: “I shared the idea for the story with all my friends [who look just like me] and they adored the idea!” That’s…not research. Really, it’s…it’s not. (And, stepping back for a moment, if your primary reaction to being challenged is a PR-focused reaction, then it’s worth pointing out that more research earlier in the process, before actually publishing the novel, might have proven helpful.)

The point is, even if you are an award-winning author, you are always learning. As storytellers, a certain humility and eagerness to listen is expected of us, by the nature of what we do. And if we aren’t interested in learning more and more about our universe and the people in it, we might be in the wrong line of work. I mean, if we’re just here to pontificate and be worshipped, we might want to try running for a position like President of the United States. It’s an easier job to get with lower entrance requirements and it pays better, too. On the other hand, if our work and craft is a matter of listening to as many stories as we can, learning as much as we can, and then passing on the stories we hear or weaving their materials into new stories, that’s hard work, and humbling work, and exciting work. Our stories have impact, because we understand our lives and our community and our world through our stories. We are the weavers of dreams, and dreams create the hopes or fears of a community. There’s no task I would rather be engaged in — but it’s also not a task to take lightly.

How I want to work: Learn, listen, then tell the best story I can. Then learn some more, listen some more, and tell an even better story.

I know of specific things I flubbed in earlier books of mine, and I don’t doubt there are some things I flubbed of which I’m currently unaware. You know what I do once I realize that’s the case? I listen, I learn as much as I can, and I try to WRITE ANOTHER, BETTER BOOK. And I will keep trying to write another, better book until I die.

Stant Litore

Stant Litore is a novelist. He writes about gladiators on tyrannosaurback, Old Testament prophets battling the hungry dead, geneticists growing biological starships, time-traveling hijabi bisexual defenders of humanity from the future. Explore his fiction here. And here is one of his toolkits for writers, and here’s another book where he nerds out about ancient languages and biblical (mis)translation. Enjoy!

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On “Bias,” Islamophobic Readers, and Sentient Chewing Gum

Detail from Cover: Rasha's Letter

Someone unsubscribing from my newsletter took the time to write me a note today, to say: “I’m not interested in reading biased and left leaning ‘literature.'”

Well, I never called it ‘literature,’ as that would be a mite presumptuous of me. And there was no mention of politics, none, in my email announcing the arrival of Rasha’s Letter today. So I assume that the note he sent me actually means, “I’m not interested in reading stories about Muslim time travelers who are not terrorists.” Or maybe it actually means, “I am not interested in reading science fiction about refugees.” Or, if he got as far as reading the description of the novella on Amazon, maybe it means “I don’t want to read about people who are bi.” Who knows.

Ridiculous way to limit your reading, but whatever floats your boat, sir. Seriously, I’m not going to cater to readers’ bigotries. That’s both a recipe for boredom and fundamentally a lost cause. I could write a story about sentient chewing gum (and don’t tempt me), and I am certain someone would still take political offense and find it to be ‘biased and left-leaning literature.’ So I’m just going to write what I want to write, about characters who move my heart facing challenges that move my heart.

RashasLetter_1000However: If, unlike my surly note-scribbler, the rest of you would be interested in reading Rasha’s Letter, it is live today! I am excited to give this story to you. It is one of the best and most moving I’ve written, according to some of the early readers. Part time-travel thriller, part love story: you can get it here.

You can read the entire Ansible Saga here.

Stant Litore

P.S. Got another of those unkind notes in my inbox, from a different reader, almost the moment I posted this. The note read: “Unsubscribe me If you’re seriously peddling this Islamic Puke I Don’t want this crap.”

Seriously, I never got this when my first Ansible stories came out, but I’ve been getting this more frequently ever since 2015, though only from my U.S. readers. What the hell has Trump and his souped-up Islamophobia done to this country?

My response was:

“You are certainly welcome to unsubscribe, Charles; there is a link to do so at the bottom of the email. I have science fiction stories told by space travelers from many parts of the world, but predominantly Christians, Jews, and Muslims. I don’t know what it is you think I am ‘peddling,’ but if you either don’t enjoy science fiction about humans exploring the universe or you want to read stories that only include particular groups of people in space exploration and not others, you are unlikely to enjoy my fiction.

Sincerely,

Stant Litore”

Having abundant time on his hands, ‘Charles’ actually wrote me back, explaining that his vision of the future is evidently more inherently genocidal than my own.

Says Charles: “I Already have a Full Library I need none of you’re drivel….Left Wingnut trying to enable Islamics…don’t the watch Star Trek or Star Wars the Islamics Don’t exist in the Future”

Says me: “What a boring future. I don’t have time to waste imagining your boring future; mine is a bit bigger in scope. I sincerely suggest you do unsubscribe, and enjoy your already full library, sir.

Stant Litore”

And the saga continues:

Charles: “Ahhh to hear the sweet Squeeling of the millenial Fascist and you have no Future Sonny you’re whole generation is screwed”

Stant: “I am not a millennial, and hardly a fascist, but if you are so bored with your current reading that you have time to flame science fiction authors over email, might I suggest you widen your reading horizons a bit?

Kindly,

Stant Litore”

Gen X’ers are easy to anger but difficult to insult, largely because we’ve already heard all the insults, about two decades ago. Charles is going to have to up his game a bit. (However, having met Charles, I can at least confirm that an encounter with sentient chewing gum is not as far-fetched as I had at first believed. — And yes, that is petty. But if you’re going to take the time to write me about how my work is “Puke” because it happens to include people you think shouldn’t exist, you will not find me in a pleasant mood.)

Anyway, I just found a note in a very different tone waiting for me, from a different reader: “I loved it. I loved the imagery, the prose, I loved the diversity, I loved the emotion behind each and every sentence. It was absolutely beautiful. It was such a wonderful read.”

I can’t write for everybody. So I write for readers like her (the reader who sent that last note), and I write for me.

Now, off to tell another story.

Stant Litore

Stant Litore is a novelist. He writes about gladiators on tyrannosaurback, Old Testament prophets battling the hungry dead, geneticists growing biological starships, time-traveling hijabi bisexual defenders of humanity from the future. Explore his fiction here. And here is one of his toolkits for writers, and here’s another book where he nerds out about ancient languages and biblical (mis)translation. Enjoy!

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2 Powerful Things About the Good Friday Story

A cross on a mountainside on Good Friday

It is Good Friday. This is a day that resonates powerfully for me as a storyteller. Here are two things about the Good Friday story that sink into my heart today:

1. No matter who you are, no matter how the world has treated you, no matter how alone you feel, you matter so much – both in your uniqueness and in your identity as an essential part of humanity – that a handful of people in what is now Israel, Syria, and Turkey once wrote down a story about a God who, out of all the infinite cosmos, wanted to live on earth and breathe and have dinner and walk and talk and love and grieve and die with you. You matter.

2. On a day when some remember a story of an unjust (but legal) crucifixion conducted for political reasons, it is a good time for those of us who are more privileged to reflect that: a) there is a wide gap between law and justice, and our responsibility is always to stand in that gap; b) religious piety and love of one’s neighbor are not the same thing, and one may prevent the other, as it did for people in the story; c) seeking safety in a community or a nation is not a matter of finding and expelling the “lawbreakers” – after all, we have an entire religion whose origin story involves the time that God was expelled as a lawbreaker; d) we could be cautious of whose example we follow — do we wash our hands of the violence that is done with our tacit permission, like Pontius Pilate, or do interrupt the stone-throwers, do we we kneel and wash the feet of society’s outcasts, like Jesus?

Stant Litore

Photo Credit: Hugo Fergusson on Unsplash.

Stant Litore is a novelist. He writes about gladiators on tyrannosaurback, Old Testament prophets battling the hungry dead, geneticists growing biological starships, time-traveling hijabi bisexual defenders of humanity from the future. Explore his fiction here. And here is one of his toolkits for writers, and here’s another book where he nerds out about ancient languages and biblical (mis)translation. Enjoy!

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Blessed are the Peacemakers

Had a lovely class this morning on “Blessed are the peacemakers.” I shared the differences between English ‘peace’ (derived from Latin ‘pax,’ meaning rest or order achieved via the absence or suppression of conflict) and Koine-Greek/New Testament ‘eirene’, meaning diverse lives woven together in community. We talked about how ‘eirene’ doesn’t exist if your community consists of people stacked on top of each other hierarchically in separated, exclusive bolts of cloth, unwoven. We talked about weaving in the Greek world and in Greek literature, noted wryly that several centuries of primarily male translation committees for Bibles, until recently, couldn’t distinguish between ‘woven’ and ‘knit,’ and talked about what’s required for eirenepoein (peacemaking) to work. We talked about how in Galatians, ‘bearing one’s own load’ and ‘bearing each other’s burdens’ aren’t treated as opposites (not an either/or choice) but as both being a part of living in woven-together, responsible community (not dependent or independent, but interdependent). And one heaviness on my heart was that I have been a completely terrible peacemaker this week, because this season has made me harsh. And peacemaking requires patience, listening, self-control. There is a difference between strong and harsh. At least for me. So I will work on that.

What a peculiar culture we are, with a basketful of destructive and long-lived ideas inherited from the Romans. We think peace means ‘no one fighting, conflict avoided’ because that’s what kind of peace the Romans liked to demand of subject peoples. We think meek means weak, because that’s what the Romans thought (the Greek word ‘praeis’ actually means overriding your fears and appetites to serve something more important; it’s about restraint and service). We think of giving charity instead of doing justice, though in most ancient languages, there is only doing justice, without a separate word for ‘charity.’ We think ‘blessed’ means lucky or favored or happy, because Latin, again (the Greek word ‘makarios’ means ‘made big’ in the sense of influence in the lives of others). We think ‘pure’ means ‘unmixed’ (Latin) when the Greek word means ‘cleansed’ (using the same root as ‘catharsis’) because in the Koine Greek text it didn’t matter what you had done or what had been done to you, or what swear words you’d spoken or heard, or the status of some portion of your anatomy; what mattered was the process of cleansing the heart and what that cleansing would allow you to do in the future. We think truth means ‘a fact’ when it actually meant ‘a commitment’; the Greek ‘aletheia’ that we translate as ‘truth’ meant ‘unforgetting’/never-forgetting a promise, and we miss that because the Romans used a word that meant ‘that which can be verified.’ We think faith is a thing instead of an action. We think love is something you feel when it’s actually something you do, a way that you put everything on the line for another (Greek ‘agape’). We think hope is something wishful, when it was actually a vision of an alternate and sought-for future that you were going to walk toward no matter what may come at you in the dark. We talk about ‘salvation’ and forget that the Greek word means ‘given refuge’ and that the early Christians defined themselves as refugees in search of a home. As Margaret Atwood says, we think liberty is about what you’re getting freedom from instead of what you’re getting freedom for: we tell Exodus stories where God says ‘let my people go’ and we forget the rest of the sentence, we forget what purpose the freedom was to serve; we are always fearing and running away from things and missing what we’re running toward. Even after so many centuries, in the West we translate and live with the eyes of the Caesars always over our shoulder, and with the language and the quick march-step of the Romans shaping our thoughts, our religious texts, and our cultural ideologies.

Stant Litore

Stant Litore is a novelist. He writes about gladiators on tyrannosaurback, Old Testament prophets battling the hungry dead, geneticists growing biological starships, time-traveling hijabi bisexual defenders of humanity from the future. Explore his fiction here. And here is one of his toolkits for writers, and here’s another book where he nerds out about ancient languages and biblical (mis)translation. Enjoy!

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When You’re Writing Speculative Fiction and the Culture Around You Goes Bonkers

Detail from Cover: Rasha's Letter

3 years ago when I started the Ansible series, I wanted to continue my SF/F explorations of the Near East, this time imagining that in the world after climate change (and projecting from today’s current and extensive investments in higher education in the Near East) that history may swing around and the Near and Middle East and Southeast Asia would lead the world in science, mathematics, technology, and long-distance exploration in my 25th-century imagined future. As has happened before in history.

So I set out to write the stories of intergalactic exploration and time travel through the eyes of Islamic explorers from Iran, Indonesia, Arabia, Egypt, the Sudan, etc. … I really didn’t think of it much as a ‘statement,’ political or otherwise. It was speculative fiction, speculating about possible futures and about time travel and space travel and what one might find out there, and what you might bring with you when you did find it. And about the utter loneliness of reaching across such vastnesses of space and time.

Over the course of those three years, however, my country has gone absolutely raving bonkers. I mean, it was bonkers before. But now it’s completely unfettered-bonkers.

Which is how I find myself at conventions explaining to certain individuals that no, I am not writing about terrorists. That yes, there are Muslim scientists. Many, in fact. That no, this is not an “Islam-takes-over-the-world” dystopia, and no, for the love of God, fellow author, I don’t want to read your “Islam-takes-over-the-world” dystopia. And that if you would just read a damn history book once in a while or learn anything at all about the many, many cultures of Asia and Africa, you might not be as shocked by a science fiction book with a hijabi botanist on the cover. And if you really get combative with me, I’ll lose patience and explain to you how the first story of interstellar exploration was written by a 13th-century Arab. If you can’t handle speculative fiction that speculates about how other cultures would approach first contact, get. Find yourself another author who will cater to the tiny-ness of your world.

Fortunately, even today, the larger percentage of readers who stop by are genuinely intrigued. They actually want some speculation in their speculative fiction, and most don’t bring with them a requirement that a fictional twenty-fifth century conform to their prejudices.

They just want a really good story, and they still have enough curiosity to want to see the stars through more eyes than their own.

And that gladdens me.

Stant Litore

Stant Litore is a novelist. He writes about gladiators on tyrannosaurback, Old Testament prophets battling the hungry dead, geneticists growing biological starships, time-traveling hijabi bisexual defenders of humanity from the future. Explore his fiction here. And here is one of his toolkits for writers, and here’s another book where he nerds out about ancient languages and biblical (mis)translation. Enjoy!

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Meet a Time-Traveling, Shapeshifting Hijabi Defender of Humanity

Her name is Sahira.
And she is our last hope.

She is the time-traveling, shapeshifting hijabi defender of humanity you meet in the second season of Ansible, striving across time and space to protect our descendants from the most unexpected and dangerous threat our species has ever faced.

This portrait of Sahira by artist Lauren K. Cannon will be featured as the cover art for Ansible: A Thousand Faces, an omnibus edition of the Ansible Saga. I am elated to have another cover from Lauren, and I thought you might like an early look!

Read the Ansible Saga.

Stant Litore

Stant Litore is a novelist. He writes about gladiators on tyrannosaurback, Old Testament prophets battling the hungry dead, geneticists growing biological starships, time-traveling hijabi bisexual defenders of humanity from the future. Explore his fiction here. And here is one of his toolkits for writers, and here’s another book where he nerds out about ancient languages and biblical (mis)translation. Enjoy!

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When the Christians Forgot How to Sing

I just read several blog pieces describing the phenomenon over the past decade in megachurches in which large congregations don’t sing, they just…listen and applaud as a worship team on stage sings. And I am genuinely floored. I really hadn’t known this. Having only ever been an active member of two small churches, I hadn’t known that going to the sanctuary to stand as a silent audience and watch a performance was a thing.

I don’t mean this as snark, truly: I just feel a little punctured.

My heart wants to ask, “But… but when does the congregation praise God?”

My head wants to note, “This might explain so much about the commodification and politicization of Christian media and megachurches, and the substitution of loyalty to charismatic leaders in place of communion with God and his Body.”

And my heart and mind wants to plead: But… but… but! Our church BEGAN with people gathering in secret to sing to God together. Pentecost, the Phos Hilaron, the hymn at Colossae … Paul and Silas singing in a jail cell… It’s why, when I wrote Regina’s story in What Our Eyes Have Witnessed, as she waited in a shed not knowing if the Roman guardsmen would execute her, she sang. She sang with her whole heart. Because that’s what you did if you were a Christian or a Jew or a member of any religion from the East, whenever the first, second, or third-century Roman government went on one of its periodic “we don’t like people from the Middle East and we need to make Rome great again” xenophobic binges. When that happened, you got flogged and thrown in prison, and you sang. You sang with each other. You sang to each other. You sang to God. You sang the psalms. You sang the hymns. You sang because it was how you remembered what was true when the whole world went dark. You sang because in the morning you might be crucified or burned alive or made a spectacle of for the amusement of those in power, and because the hope you and your brothers and sisters sang about was all you had. You sang the way that Kurdish pop-singer sang, as she stood by the tanks and screamed her joy at life and her defiance across the lines at Daesh (ISIS). You sang the way Maya Angelou used to sing, when her heart would be so full of sorrow and pain and love and faith and hope that she would lean back from the podium mid-speech and just sing. But you all sang, together, because you didn’t have a Maya Angelou or a Kurdish pop-singer. You weren’t an audience; you were the spectacle, and you were never going to chant the words the Empire wanted to hear. You were going to sing to God with all your heart because you liked his story better than Caesar’s and better than the story that other men and women had written for you. Because that story had set free your heart, though your limbs remained in shackles.

It was the jailors who didn’t sing.

It was the Romans who forgot how. Who stood applauding in silence or chanting repetitive catchphrases while ever-more decadent Caesars paraded their wealth and power in the street.

Stant Litore

Stant Litore is a novelist. He writes about gladiators on tyrannosaurback, Old Testament prophets battling the hungry dead, geneticists growing biological starships, time-traveling hijabi bisexual defenders of humanity from the future. Explore his fiction here. And here is one of his toolkits for writers, and here’s another book where he nerds out about ancient languages and biblical (mis)translation. Enjoy!

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Valentine, Patron Saint of Epileptics

In medieval and Renaissance iconography, Saint Valentine of Terni, a third-century physician, is often represented with an epileptic child seizing or recovering at his feet, in memory of his love for afflicted children and his visits to those suffering from epilepsy, and in reference to legends of miraculous healings. For centuries, people suffering seizures would turn to Valentinus, the patron saint of epileptics, lovers, and beekeepers, as a figure of hope.

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Today, we are only beginning to understand possible causes of epilepsy. Though 3 million Americans have epilepsy, it remains one of our least understood ailments, and medical research on it is poorly funded. (You can learn more about the effort – and help – here.)

A few years ago, we lost a much-loved family member to seizures; if you see me at a convention and for just a moment I look a bit abstracted and sad, I may be remembering Dee; she used to encourage me, and I used to keep with me, in her memory, a signing pen that she gave me to sign books, though I have since lost the pen (I believe a reader accidentally walked off with it).

My daughter Inara has survived every seizure biology could throw at her, but sometimes the memory of weeks of nights at her bedside at the hospital comes at me, too, out of nowhere, and the memory of hours of convulsions, one set after another without any way to help her, and the memory of the times she turned ashen-gray. And the memory of holding her afterward while she was exhausted, and the memory of times when she would look up at me and giggle and I’d hold her even closer.

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And if on Valentine’s Day we think of love and romance, many years of my romance with Jessica, my lovely and compassionate and wise wife, have been written in battle, with the two of us fighting together for Inara’s life and care.

Jessica_and_Inara

Medically, we have come a long way, over the past half-century, in treating epilepsy; gone are the days of locking away epileptics in dark rooms, of electric shock therapy and primitive lobotomy. Gone are the days, too, of assuming that epileptics are possessed by supernatural forces. And today, Inara is triumphant. So, as Inara’s father, I am grateful to live in this century and not a previous one.

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Yet even in past centuries, when not locked away, burned, or lobotomized, people with epilepsy achieved great things. Many were fierce and creative and relentless and dragon-hearted like Inara: Vincent van Gogh, Joan of Arc, Gaius Julius Caesar, Fyodor Dostoevsky, Socrates, Alexander the Great, Leonardo da Vinci, the Apostle Paul, and many others.

February 14 is the day when we remember the patron saint of lovers, beekeepers, and epileptics, one of whose historical sources was a third-century physician who cared for epileptic children. So despite its commercialization in our culture, February 14 has a few added layers of meaning for my wife and me.

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Inara

Stant Litore

(P.S. You can read Inara’s story here.)

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Stant Litore is a novelist. He writes about tyrannosaurs, gladiators on tyrannosaurback, Old Testament prophets battling the hungry dead, geneticists growing biological starships, time-traveling hijabi bisexual defenders of humanity from the future. Explore his fiction here. And here is one of his toolkits for writers, and here’s another book where he nerds out about ancient languages and biblical (mis)translation. Enjoy!

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In a Time of Refugee Crisis, We Have Forgotten Who We Are

Hello, friends. If this post interests you, please consider getting a copy of the book–Lives of Unforgetting (What We Lose In Translation When We Read the Bible, and a Way of Reading the Bible as a Call to Adventure). This puts food on my family’s table, and it makes me very happy to know the book is being read and used. Thank you for enjoying my posts!

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Now on to the post…

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THE SOS

Sos (Greek: “rescued,” “safe” – see Strong’s #4982) nothing is more core to Christian identity than this concept: that we, who were in danger, in peril, without refuge, have been made sos by a Soter (Savior). Each of us is soterion (saved), delivered by a Soter from slavery and from flight, made sos. The early Christians wrote and taught and believed that they were each a soterion, literally a refugee granted refuge. While on earth, they were paroikoi and parepidemoi, strangers in a strange land, sojourners without citizenship, who “hoped against hope” (Romans 4:18) in God’s promise that they would find and arrive in a “better country, that is, a heavenly one” (Heb 11:16), in which they would have citizenship at last. In which they would be not slaves or exiles but huioi, sons and daughters (Galatians 4:4-6), adopted heirs and “citizens of heaven” (Philippians 3:20).

To my mind, nothing makes it more clear that a large swath of evangelical Christianity in America has sold its soul and lost its heart than the vocal support and encouragement from many quarters for bans on refugees and for walling out the xenoi: the “others,” the “aliens,” the “immigrants.”

THE XENOI

The radical statement of first-century Christianity, recorded in the Gospels and in the Epistles (both Pauline and otherwise)—a statement radical to a Greco-Roman world but traditional in the Hebraic world it was inherited from—was that we are all xenoi. We are all outsiders. The Christ himself was an outsider while on earth, and being one, he was able to welcome all outsiders to break bread with him. The kingdom of heaven, he taught, is like a banquet to which all outsiders are brought in, dressed, fed, and made at home (Matthew 22).

From this core identity as xenoi, as refugees on earth seeking citizenship in a heavenly country, derived the attitudes toward society, community, and alterity that characterized the earliest Christian writings and that often upset Rome’s heavily stratified and deeply xenophobic social order.

Thus, when Peter urges the early Christians to avoid slavery to earthly desires, he abjures them by their identity as refugees:

“Beloved, I urge you as sojourners [paroikoi] and exiles [parepidemoi] to abstain from the passions of the flesh, which wage war against the soul.” (1 Peter 2:11)

It is our active remembering of our identity as sojourners that permits us to live differently, Peter insists. A paroikos is literally a “dweller-near,” one who lives outside the house (oikos) and is without citizenship, yet is dwelling near the house: a resident alien. Implicit in the Koine Greek is the idea that these non-citizens live closely in community with citizens; the word emphasizes their nearness to the house, not their distance or their origin in a faraway place. That’s why we often find the word translated “sojourner” rather than “exile.” The other word, parepidemos, means a “passer-through,” one who is here for a time but was not born here and may not die here.

Earth is not our country, Peter reminds us. We are passers-through, we are dwellers-near-but-not-of, and this identity must drive our choices, our beliefs, our commitments to ourselves and others, and our actions.

For the early Christians, the lovers of truth (that is, lovers of aletheia, literally “unforgetting”), the promise you were supposed to actively unforget, from hour to hour, from day to day, was the promise of soteria, of salvation and refuge, of heavenly citizenship. In the Epistle to the Hebrews, early Christians of Jewish descent are urged to remember their Hebrew forefathers who held faithfully to a strong hope of soteria:

“These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers [xenoi] and exiles [parepidemoi] on the earth.  For people who speak thus make it clear that they are seeking a homeland. If they had been thinking of that land from which they had gone out, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.” (Hebrews 11:13-16)

The archetype for the life of faith in Hebrews 11 is the journey of Abraham across Mesopotamia. Abraham, as a xenos, traveled across a wilderness in search of a new home, “hoping against hope” (as Paul writes in the letter to the Romans) for a better country, a country promised but as yet unknown. In the same way, the Hebrew prophets and the first-century Christians, the writer of Hebrews suggests, are xenoi—others, strangers, aliens in the countries they pass through [parepidemoi]. They are willing to endure any hardship on their journey because of the strength of their yearning for “a better country, that is, a heavenly one.” Of such faithful refugees, God is not ashamed; he has prepared for them citizenship in a heavenly polis (city).

The writers of the New Testament are informed here by the Jewish Torah and Nevi’im, by the Old Testament, by the recurring insistence of Moses and the Prophets that we are all strangers in the land, that God may grant us a residence in a promised land, but that we remain sojourners on an earth we do not own. “Shelter the strangers in the land,” Moses says also, “for you also were strangers in the land of Egypt.” The Hebraic law urges that immigrants be treated with justice—“one law, for the homeborn and for the immigrant”—in memory of the time the Hebrews themselves wandered in the wilderness. And, lest they forget that they remain sojourners even today, the festival of Sukkot remains a time when an increasingly settled people are urged to leave their homesteads and their towns and dwell in temporary booths and shelters in the countryside for a brief time.

This is what Deuteronomy instructed its readers to “unforget,” when they would lie down and when they would wake up and when they would walk down the road—this is what they were told to bind on their foreheads and write on their doorposts (Deuteronomy 6): their core identity as refugees and delivered slaves, brought across a wilderness and granted refuge. And it was as their Deliverer, their Rock and their Refuge, that they were to know their God: “I am the Lord your God, who brought you out of Egypt” – an authoritative line that repeatedly punctuates passages in the Torah.

By recalling in their daily lives that identity as refugees granted Refuge, they would be less likely to live lives of pride—the ostentatious lives of “self-made” people who, secure in their houses, would not see the children starving outside their walls. It is this forgetting that the author of Jeremiah finds so abhorrent in pre-exilic Jerusalem. Idolatry is abhorrent to Jeremiah largely because of what he sees as the consequences of forgetting the covenant; he describes women who bake cakes for Astarte and have houses full of bread while others’ children sit famished in the street outside. These are not the lives, Jeremiah insists, of people of the covenant—of people who live in daily awareness that their homes are temporary, of people who know their history as refugees and sojourners granted safety at last.

Terence (who, according to the writers of antiquity, was himself a freed slave of foreign birth who became one of the great playwrights in the Roman world) famously wrote, Homo sum; humani nil a me alienum puto: “I am human; therefore I consider nothing human to be alien to me.” There are no xenoi or paroikoi in Terence’s thinking; all humans are in the oikos, in the house. There are no dwellers-near who lack citizenship in humanity.

The early Christians, commenting on the Torah, arrive at a similar sentiment, but from an opposite point of origin: We are all outside the house. We are all strangers in the land; knowing this, no human can be a stranger to me. We are all xenoi, and we are all refugees. Because we are all shivering in the cold outside the house, and because we are all passing through a strange land hoping for refuge, it is no longer either desirable or rational ethically to wall anyone out. This was more than a metaphor for Paul, for Peter, for the author of the letter to the Hebrews: it was a way of describing the lived experience of a disinherited and diasporic people granted a new hope, a hope of citizenship in a city they had never seen, a city they had not built, a city to which they were being delivered by a Soter, a city they believed they were called to live their lives worthy of.

If evangelical Christians today forget their identity as xenoi and paroikoi—as refugees on the earth—then they will forget both their Soter (Savior) and what it means to be sos (saved, given refuge). If men and women of faith permit themselves to “harden their heart” (Jesus’s phrase) against refugees and deceive themselves into thinking themselves owners of homes (oikoi) and “homelanders” whose country must be defended against all comers, then they will have forgotten who they are. The entire story of the New Testament is that of refugees granted a heavenly city, brought there out of violence and sin and pain by a heavenly Soter, and then urged to imitate that Soter and to live as “citizens of heaven.”

How do citizens of heaven live? How did the Savior live? By giving refuge. By rescuing others. That is what it means to be a citizen of heaven. That is what it means to live as a community of what the Romans (who were obsessed with security, with law and order, with property, “their minds set on earthly things,”) called “the little Christs,” the Christians.

To see refugees as “others” is to forget yourself.

It is to forget your core identity as xenoi, as others.

It is to forget your core identity as the sos, the refugees saved.

THE PTOCHOI EN PNEUMATI

How did we get here?

How did we forget, as people of faith, that we are the outsiders, not the insiders—that we are the sojourners “dwelling near” (paroikoi) the house, not the dwellers in the house. We have forgotten that earth is the wilderness and heaven is our home. We let go of the truth: the aletheia, the ongoing act of “unforgetting.” We forgot that we are exiles and that we are poor.

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3)

“Blessed are the poor in spirit.” With these words, Jesus opens the Sermon on the Mount. In Koine Greek, the word chosen here for “the poor” is the most extreme word possible: hoi ptochoi. This is not hoi penoi (the day-laborers without savings accounts, working for their daily bread) or hoi penichroi (those needing daily bread), but hoi ptochoi, the utterly without-refuge.

To be poor in this way—to be ptochos—is to be unclothed, to be utterly destitute and without resources and to know it. To be ptochos is to be stripped of everything, your skin bare to wind and weather. The man who is ptochos lies naked in the dirt, his face pressed to the ground, utterly at the mercy of the one he is pleading to. To be ptochos en pneumati—poor in spiritis to know that you are made of ashes, that you will go back to ashes, that belief in your own sufficiency is a delusion.

It is that delusion—that faith in our bank account, or in our personal virtue, or in the solidity of our house, or in our cunning, or in our family heritage, or in our religious standing—that keeps us from living big, blessed lives. (Makarioi, “the blessed,” as I discuss in Lives of Unstoppable Hope, are literally those whose lives are made big in the sense of their impact on others; like Abraham, others’ lives are blessed—made bigger—through them. The root of makarios, “blessed,” is mak, “big”; in English, we get macro and mega from that same root).

The Emperor cannot be big and blessed in his new clothes, because those new clothes in which he is so confident are nothing more than an illusion. They might blow away at the wind of a child’s words. Even so, might our house or our religious standing or our bank account or our cunning fail us. Like the Emperor in the story, we all of us stand naked in the cold world, but some of us, experts in denial, choose to believe we are clothed.

The ptochoi en pneumati—the poor in spirit—are not blessed because they are poor, because they are naked, or because they are without resources.

They are blessed and able to live big lives because they know they are poor, naked, and without resources.

And, recognizing their own nakedness, the “poor in spirit” are no longer able to lord their possessions over others, or to look upon the unclothed with contempt. Yearning themselves for refuge, it would be nonsensical of them to deny refuge to others. (And, recognizing themselves as xenoi, the “poor in spirit” cannot afford xenophobia.)

They are the Emperors who have stopped believing in their invisible clothing. Naked, nothing more can be stripped from them. Poor, nothing more can be stolen from them. These are the people who can live day to day, as Mother Teresa did. These are the people who can lie on their side in the dirt without pride or self-imposed stigma, as Ezekiel did, if by doing so they might move the hearts of others, or who can sit night after night beside a loved one who suffers, if by doing so they might offer one sliver of comfort. These are the people that can march in defense of civil rights, no matter what slurs or fists or bullets are hurled at their faces. They have given the day to a higher cause or a higher God than themselves: “. . . having acknowledged that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland . . . They desire a better country, that is, a heavenly one.”

These vagrants, these exiles, these poor in spirit, seek a better country, that is, a heavenly one. They yearn for our world to be more like that. They may march, they may weep, they may doubt, they may die, but they will never give up. The call home—the allure and vision of a world where no man is oppressed, no woman is beaten, and no child suffers needless illness, hunger, or violence—is too insistent to ignore.

Blessed are the poor in spirit, Jesus says, “for theirs is the kingdom of heaven.” That is the first beatitude and the first description in the Gospels of living the saved life, the blessed life, of living life as a citizen of heaven.

THE CALL TO UNFORGET

If Christianity is to be not only “relevant” but critical and active in the years ahead, people of faith must remember who they are. We must remember—in fact, we must unforget, from hour to hour—that we are sos (saved). We must find ourselves again—as refugees on earth, as strangers in the land, as strangers to whom no other human being can be strange. As others (xenoi) who “other” no one. As citizens of heaven, hoping for a new city and yearning for home.

Our Soter requires that we hold to this truth (this aletheia, this “unforgetting”) and thus hold to Him.

Our fellow human beings require that we unforget that we are xenoi together—because, having forgotten, we are hurting them.

And we must do this unforgetting for ourselves, too. Because what will it profit us if we gain “the world” but forfeit our soul?

Stant Litore

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Want to read more? Get Lives of Unforgetting: What We Lose When We Read the Bible in Translation, and Way to Read the Bible as a Call to Adventure.

Book Cover - Lives of Unforgetting: What We Lose in Translation When We Read the Bible by Stant Litore

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Islam in Science Fiction Starter Kit

Downloadable PDF:
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Before heading out with my family to the protest of the Muslim Ban happening in our city today, I want to give you this. Stories are also a form of resistance. This can be especially true of science fiction and fantasy, where we speculate about other possible futures and other possible pasts. A few people asked me for this, so I made it for you: a one-page flyer Islam in SciFi Starter Kit. Use it. Share it. Print it. Email it. Included is a reading list of science fiction and fantasy either by Muslim authors or about Muslim characters who are not the media stereotype. There are links to free ebooksA Mosque Among the Stars is an anthology of stories from 12 authors, permanently free in PDF format. And the first three stories in my Ansible series about 25th-century Muslim interstellar explorers–I’ve made those free until February 8, 2017 on the kindle, in hopes that might help too. They’re yours; explore them.

Many of the world’s great scientists, mathematicians, scholars, doctors, and poets are Muslim. And arguably, the world’s first science fiction may have been Zakariya al-Qazwini’s 13th-century Awaj bin Anfaq, in which an explorer visits the earth from a distant planet. Much of modern astronomy has roots in Islamic cultures, and much contemporary astronomy research is conducted in Muslim-majority nations. With 1.6 billion Muslims on the planet, it is no stretch to think that they may have an enormous role to play in the future of science and technology and in our science fiction. (And, though I didn’t include it on the flyer because it is the one story everyone knows, Frank Herbert’s Dune, one of the monuments of twentieth-century American science fiction, imagined descendants of one Muslim culture playing a very large role in an interplanetary future.)

If you want to go deeper than what a one-page flyer and list and “starter kit” can provide, check out the Islam in Science Fiction website, which includes book lists and reviews, essays and interviews with Islamic artists and writers and with non-Muslim scifi writers who write stories with Muslim characters.

One of my friends who asked for this said that such a reading list was instrumental when they were first discovering that almost everything they knew about Islam was categorically false. I hope you find these stories open a door for you, too. It’s a big world and a big universe out there, and the people we meet in it are seldom who we expect, and seldom who we’ve been taught.

Stant Litore

Downloadable PDF:
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The Next Stant Litore Story is Here! (RAWR!)

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IT’S HERE.

“Thunder in space. We make it, the tyrannosaur and I, his great, taloned feet pounding down the long meters of this arena. I am whooping and laughing on his back, and though dozens of hovercraft flash with camera lights and floodlights of a dozen colors rush about me, no one can stop me. This is my moment. Mine and his.”

I am so pleased to announce that the new Stant Litore story is here! Samuel Peralta’s anthology Jurassic Chronicles, in which I join Victor Milán, Seanan McGuire, and other marvelous storytellers to bring you tyrannosaurs, triceratops, and other wonders of lost worlds past and future, is just $0.99 this first week. Spread the word! Get your copy! Enjoy the stories!

http://www.amazon.com/dp/B01MZEP7L7

This story is set in the same universe as The Running of the Tyrannosaurs (2014) and Nyota’s Tyrannosaur, a novel forthcoming next year. Enjoy!

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Aletheia, or, What is truth?

Hello, friends. If this post interests you, please consider getting a copy of the book–Lives of Unforgetting (What We Lose In Translation When We Read the Bible, and a Way of Reading the Bible as a Call to Adventure). This puts food on my family’s table, and it makes me very happy to know the book is being read and used. Thank you for enjoying my posts!

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Now on to the post…

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Abstract: “In languages descended from or heavily influenced by Latin, it is possible to bludgeon people with truths, because in Latin, ‘truth’ is a noun. But this is not possible in Koine Greek. In the Koine Greek of the New Testament, truth is an activity, not a blunt object.”

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After a conversation earlier today, I’m going to share this longer post with you because a few of you might find it useful or beautiful, or may want to refer to it in conversations later. The topic is what some key words from the New Testament mean in the original text, because they get thoroughly sucked dry and mangled in English. If the post is useful, it may provoke some readers to read certain things in a very different light than how they are typically read in our culture, or may help them challenge others to do so.

This is written in response to a reader who asked me about the meanings of the words ‘truth’ and ‘belief,’ and how they are connected.

Truth (in English)

A truth (from the word “troth,” the same word we use in “betrothed”) is something you trust deeply, perhaps with all your heart. As I wrote in a post earlier today, a truth is not a fact, and a fact is not a truth. These are very different concepts. It is a truth that I will stay with my wife until she or I die. That is not a demonstrable fact, and will not be for many years, I hope; it is a truth. It is a truth that my wife loves me; this is not a demonstrable fact in any scientific sense, but I trust it deeply. These are truths. And when we got engaged, we pledged our truth (troth) to each other. In religion, one might speak of the Truth of divine promises — something deeply and profoundly trusted by the worshipper, promises judged by the worshipper to be worthy of their trust.

In English, a truth is a promise. In English, you believe in a truth (a promise) likely because you trust (have faith in) the subject who gave you that truth. So, for example, if in religious belief God gives you a promise about salvation or about comforting you with the Holy Spirit, the salvation or the comfort is a ‘truth’ or a promise, and God (and/or, potentially, writers of sacred texts and ancestors) is the subject who has relayed that promise to you. So in English, you believe the truth (the promise) and you trust (have faith in) the subject (God). The object, if there is one, is you yourself, the one trusting.

Belief (in English and Greek)

In Greek there is no word used in the New Testament that corresponds to the modern English “believe.” The word in Greek is much closer to “trust.” It is the verb for the Greek noun that we translate “faith,” but we don’t have a verb for faith in our language (which is a rather enormous oversight, if you think about it), so for four centuries we’ve been forced to substitute the word ‘believe’ as a placeholder for the missing word that doesn’t exist in English and that no one thought to invent. Often with unfortunate consequences, because the modern sense of ‘belief’ is very far from the words actually used in the text. To be fair, the original meaning of ‘believe,’ centuries ago, WAS closer to the intent, so the substitution may have made more sense at the time; the word “believe” has changed a lot over time. It originally didn’t have anything to do with your mind at all. In its Old English and Old Germanic roots, the word meant to hold something dear, to love it. Ten centuries ago, you would ‘believe’ a spouse, meaning you’d embrace and love them and hold them dear. (Compare ‘lieve’ root with modern German ‘liebe’ for love.) That’s what ‘believe’ originally meant.

Truth (in Greek and Latin)

“Truth” is actually a substitution, too, in the case of the New Testament, because again, we don’t have a word in English that means the same thing as Greek “aletheia,” or even close. Truth (a promise) was selected as nearest to the spirit of what translators felt the New Testament was looking to convey. “Aletheia” actually means “unforgetting.” Not just remembering, but un-forgetting (“a – lethe”), the daily act of holding a promise present in your mind and heart, of letting that promise drive all that you do. Literally un-forgetting it. Implied in the word is the idea that we are naturally in lethe (forgetting). Lethe is the river in Greek myth that the dead drink from to forget their lives and pasts and all that mattered to them, so that they can cross the river and dwell as somnolent shades in the underworld. The New Testament writers are telling Greek-speaking readers that, figuratively speaking, they have drunk from Lethe and are at risk of forgetting their relationships and their past and what’s been done for them, and the promises made for their present and future. Hence the word “aletheia,” unforgetting, un-Lethe’ing your heart. In a sense, resurrecting your heart, day by day, hour by hour, from the underworld of forgetfulness where life is expressed in hues of gray, without the constant awareness of joy.

In modern Western culture, when someone young and in love slips a love letter inside their clothing to keep it near their heart and to feel the paper against their skin, that is an unforgetting: an ongoing, constant unforgetting of the new love and joy, and of the promise for the future that the letter embodies.

(Paul’s “aletheia,” and the gospel writers’ subsequent adoption of the word, is an attempt to translate a similar concept from Hebrew, one that you can get the substance of if you read Deuteronomy 6, about keeping your history and the promise before your mind and your eyes constantly, wearing it on your forehead, writing it on your doorpost, telling your children the story when you wake and when you lie down, when you go about your day, when you come home from work, etc. Paul coins the word “aletheia” to transfer that concept into a Greek context. Topic to discuss more fully in some other post, but I mention it because this is also one reason why Judaism does not share Western Christianity’s ways of belaboring “biblical truth”; the Jewish concept of witness is much closer akin to Paul’s ‘unforgetting’ than to English ‘truth.’)

So, for example, when in the book of John Jesus says “I am the Aletheia,” he is saying “I am the Unforgetting.” He is describing himself as an embodied unforgetting of God’s promises, a daily living-out of the promise of union and reunion between God and humanity, and between humanity and humanity, and a daily and ongoing incarnation of God’s promise of ‘ki eyeh immakh’ (I will be with you). It’s a very nuanced and breathtaking passage, which unfortunately we don’t have the vocabulary to render well in English.

Also, notice that in Greek, ‘truth’ (unforgetting) isn’t really a noun or a thing. It isn’t a statement. It’s an ongoing action, a verb wearing noun’s clothing. In Greek, it’s easier to verb nouns than in English. “Believe in the Truth” is a weird Englishism that would have been incomprehensible and fairly circular to writers in Koine Greek, much as if you were to say to someone today, “Trust in Trust.” (Say what?) In the Greek New Testament, rather than ‘believe in the Truth,’ you strive all the time to unforget promises, and you hold dear and trust the one who gave you the promise. Where most of our culture’s conversation about belief is transactional in nature (accept this premise and sign on the dotted line), the original text is entirely relational (trust someone and hold their promise constantly before you).

One reason our translation gets so tilted on its side is that we’ve filtered our religion through the lens of Rome, and our translations (and in fact, the European languages we’re translating into) are profoundly influenced by Latin. The Latin Vulgate translates ‘aletheia,’ rather horribly, as ‘veritas’ (“something verified or confirmed”). This kind of substitution is common in the Vulgate. In the book of Mark, for example, the Vulgate routinely replaces a Greek word conveying a concept similar to ‘authority’ with the Latin word for ‘power’ or ‘force.’ But a moment’s reflection might persuade us that authority and power are not the same thing.

In similar fashion, the empire-builder Romans replaced the Greek idea of aletheia with the idea of verifiable fact. (‘Fact’ itself is a Latin word: factum est, “it happened’). That is why in our culture, we still confuse “truth” with “fact.” That’s a typically Roman thing to do. Our modern translations follow suit. (This is also why, in the story of the trial, Pontius Pilate had no idea what Jesus was talking about. “What is truth?” he asks, because his cultural and linguistic vocabulary leaves him ill-equipped — much as our own leaves us ill-equipped — to “get” it.)

In languages descended from or heavily influenced by Latin, it is possible to bludgeon people with truths, because in Latin, ‘truth’ is a noun. But this is not possible in Koine Greek. In Koine Greek, truth is an activity, not a blunt object.

When Paul says, “Hold fast to the truth,” in Greek he is not saying hold fast to a mental opinion you have in your head; in Greek he is saying, Keep unforgetting the promise. If I might paraphrase, it means: ‘Keep unforgetting who loves you, and how much he loves you.’ And in Greek grammar, that isn’t a one-time activity but something that is ongoing, every hour, something to be actively doing all the time.

Stant Litore

Addendum: Exhibit B -“Charity”

It’s easy to remain unaware of the extent to which language shapes our thinking. Here’s another example. The word “charity” has only meant what it means now for roughly 150 years. The word was originally coined as a translation of “caritas” in the Vulgate New Testament, and many older Bible translations have this word “charity” everywhere. But “caritas” doesn’t mean giving at the office; the word means a caring love that holds the other to be of high value. In turn, Latin “caritas” is an attempt to translate Greek “agape,” which means a reckless, spendthrift love that holds no accounts and no ledgers, the love where you sacrifice everything you own, even if you are as rich as king, to save one endangered child. That’s the word that we translated ‘charity.’

In the Old Testament, “charity” translates the Hebrew word for “justice.” In ancient Hebrew, there IS no separate word for charity; our often derisive concept of charity does not exist in that language. The people who wrote the Old and New Testaments regarded responding to the needs of the poor and the marginalized (“the immigrant, the orphan, and the widow”) not as acts of charity but as, depending on the text, acts of justice or acts of reckless love.

Stant Litore

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Want to read more? Get Lives of Unforgetting (What We Lose In Translation When We Read the Bible, and a Way of Reading the Bible as a Call to Adventure): What We Lose When We Read the Bible in Translation, and Way to Read the Bible as a Call to Adventure.

Book Cover - Lives of Unforgetting: What We Lose in Translation When We Read the Bible by Stant Litore

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From the Library of Litore’s Dreams

From my dream-life last night. A bunch of people I know and I were lining up at one end of a long valley, and someone was handing out baseball bats. I asked her why she was handing me a bat, and she growled, “Cause we ran out of quills.” I glanced behind me and there was an entire pasture of tiny people growing, like a crop. Then I looked ahead and saw a whole bunch of cockroach-like creatures stampeding across the valley before us. And it was midnight, and there were a LOT of the carapaced, hungry things coming our way. They were clearly Zerglings, so I thought, “Okay, good, this is Starcraft, okay, I got this. Zerg. Baseball bat. Tiny people. Got it.” Dropped into a fighting stance. My baseball lights up blue like a Protoss zealot’s blade – or a lightsaber – and I go: “Cool.” Then the Zerglings are close and they all have Donald Trump’s face, thousands and thousands of cockroach things with his head (seriously, you have NO idea how creepy it is to find an entire valley swarming with pony-sized cockroach monsters with Trump’s head), and this huge sonorous voice behind me that reverberates in my bones and brain keeps repeating, again and again, YOU MUST CONSTRUCT ADDITIONAL PYLONS. YOU MUST CONSTRUCT ADDITION PYLONS. And now I’m sweating, “Drat, this isn’t just Starcraft, this is Aiur. Or America. Or something.” But there’s all these people growing behind us so all right, game on, I start swinging my bat, and it gets REALLY REALLY BLOODY. And that’s when I wake startled because Jessica has nudged me and is complaining sleepily, “Can you sleep on your side? You’re snoring and keeping me up.” And I try to explain that I have to fight off the Trumplings with my baseball bat but I’ve already rolled over and I don’t think any of the words got out, and just as I’m feeling profoundly unsettled and desperate, I fall into another dream and this one involves bringing home a basket of eggs for River until it hatches into tiny tyrannosaurs and us raising the miniature pack in the back yard, except one of the neighbors goes missing and I’m TRYING to explain to the cops that the tyrannosaurs DIDN’T eat the neighbor, they’re really quite safe, they’re smaller than my fist, see, it would defy physics and basic probability for them to have actually eaten the neighbor’s entire body. Maybe a finger, or even a limb if they all ganged up, or possibly eyeballs or a nose but not the whole thing surely, but this doesn’t appear to be helping my case, and River is distraught, so we hide one of the tyrannosaurs in her cupped palms and carry it upstairs and hide it in the attic, which is gigantic, because this dream-attic has entire palaces and mazes in it, and the tyrannosaur gets bigger to fill up the dream attic, and River brings the tyrannosaur a bowl of chips to eat every morning and she calls it Mal and because it’s a dream I don’t remember that Mal is actually the dog, though the tyrannosaur does wag its tail a lot. And that was my dream.

Stant Litore

P.S. One thing, however, is clear today. I’m going to construct some additional pylons.

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Ranting at These Annotations for Esther (Or, How Well We Read Matters)

So, I’ve found this rather good translation of Esther, but I keep making the mistake of glancing at the ‘scholarly notes’ at the bottom of the page, which are genuinely pissing me off. They are foolishly unscholarly and sneeringly anti-Semitic:

– The annotator keeps bringing up quite compelling interpretations from the Targums only to dismiss them in the next breath as ‘unlikely readings of the text’ (he never actually says why they are unlikely, other than that he deems them so, despite his obvious lack of knowledge of the literary tradition and despite the authors of the Targums being steeped in that literary tradition) and then proceeds to offer the most nauseating opinions of his own without a shred of scholarship or literary context to back them. At one point, he brings up the Midrash reading that Hadassah (Esther) hid for four years before being taken to the king’s harem, which does fit both the spirit of the story and the four-year gap in the plot, only to knock it down as a rather ‘nice’ effort by Jewish scholars to ‘defend Esther’s virtue,’ and then advances his own explanation that Esther probably went willingly (after a four-year hesitation???) and then ingratiated herself deliberately with the overseers of the harem, submitted happily to dining on nonkosher delicacies, and he tops it all off in his notes on the second chapter by noting that the text is ‘remarkable’ in that it ‘offers no moral judgment about the actions of Esther, a young Jewish virgin who gave herself to a pagan king.’ The text offers no ‘moral judgment’ on this, so the annotator is quite happy to imply one of his own. No, you ignoramus, this is manifestly NOT a story about a young gold-digger who chooses to slum it with a foreign monarch and then later gets redeemed by a virtuous act; it is literally a text about surviving, confronting, or circumventing oppression, assimilation, or annihilation by means of courage, concealment, commitment, and cunning, a story about a captive people whose captors can do anything they please with them (up to and including genocide) and who exist within a social order in which men can do anything they please to their concubines (including do away with them), an order so autocratic and restricted that the first ‘disobedient act’ by a wife is treated as a matter of national crisis. It’s one of a series of stories (Daniel, Nehemiah, Esther) about a people whose liberty, clothing, diet, language, and even their very names are stripped from them, their own names replaced with the names of the gods of their captors, so that Daniel becomes Belteshezzar (Bel Guards Him) and Hadassah becomes Esther (Goddess Ishtar). They can be thrown to the lions if caught praying to their own ancestral deity, or tossed into a furnace for refusing to prostrate themselves to a gold statue of the king. Esther can be killed if she approaches the king to plead for the life of her people while he’s in the wrong mood. Much of the early drama in the story comes from the fact that she has to conceal her ethnicity in order to survive. It is an utterly harrowing story about the blindness of autocracy and a beautiful story about the courage to speak truth to power, even absolute power and about the ethical and religious necessity of risking it all to aid and defend those who stand to lose it all when you have the opportunity to make a difference.

– Also, the annotator has an alarming tendency to identify with Xerxes more than with all the story’s other characters. Which is very weird. Granted, the narrative presents Xerxes (much as Herodotus presents him, too) as a fully human character, one trapped and shaped and warped to a considerable degree by the society at whose apex he sits, but also one who wreaks great damage by following the extreme moods he is subject to. But I don’t understand this annotator’s obsessive need to describe how Xerxes’ ‘burning rages’ are ‘justified.’ He even adds a header above the text of the first chapter, replacing the more traditional translator’s header of ‘The King’s Banquet’ with ‘Vashti Angers the King.’ Seriously. I ask you!!! No, Vashti did not ‘anger the king.’ The king got drunk, completely off-his-butt drunk, boasted to a bunch of other drunk nobles that he would parade his queen in front of them wearing only her crown so they could all see how beautiful his most prized possession was. (The scholar, predictably, rejects this Targum as well as ‘unlikely,’ despite that this is exactly what the diction in the Hebrew implies.) Then, when she refused, he had her banished only to regret it later. Vashti did not ‘anger the king’; that isn’t the point of the story, except perhaps to Xerxes. Vashti claimed a little basic dignity, the king got angry, and the next queen was so terrified of the king’s rages (and the consequences thereof) that she asked her entire ethnic group to pray for her before she went to his hall to make a request of him. I will hazard a guess that this seminarian either never read Herodotus or forgot most of his stories of Xerxes. We are talking about a man who was legendary in the ancient world for spending fruitless seasons chasing the Scythians across the steppes of what is now Russia because he was pissed, or for responding to the old engineer Oebazus’s request that he leave his youngest son behind from the march to Greece to comfort the engineer in his old age…by slaughtering all three of Oebazus’s sons and then forcing the old man to come with him to war instead. Dude, the whole point of putting Xerxes in a story at all is to say ‘Here is a man who is easily provoked at a word or two, regularly throws temper tantrums, and burns down kingdoms. Thankfully he had no nuclear codes.’ But no, this scholar from the School of Glaringly Missing the Point wants to contend that Xerxes’ rages are ‘justified’ and that Vashti really should have done her job and shown up barefoot, naked, in her tiara at the banquet.

That’s just the notes for the first two chapters. I am enjoying the translation (and Esther is such a powerful and timely story), but I am going to console myself by taking a black marker and voiding half the man’s commentary on it. What bothers me is that this foolish person who apparently thinks uninformed opinion is the same as scholarship (or that simply categorically dismissing any Jewish interpretation of a Jewish story is the same as informed scholarship) is teaching at a seminary somewhere. And he is teaching future religious leaders who will then go on to teach future parishioners or churchgoers. And that is an utterly horrifying thought. The stories you tell and read and hear matter; how well you’re able to investigate what’s going on in them, matters. Especially now. We are the most technically literate generation in human history, and we are terrible at reading well. Especially when it comes to our sacred texts. I want to pick this scholar up by his lapels and shake him.

#reallygrouchyreader

Stant