A Welsh booklist has been considered too highbrow to be relevant. The Welsh have insisted that booklists aren’t for them. A spokesman for the Eisteddfod Preservation Society said that they’d rather spend all day complaining about the weather than caring about contemporary culture. “Besides,” said the spokesman. “We were telling stories long before Chaucer.”

T.C. Boyle has no hope whatsoever. Beyond that, there’s the question of why T.C. Boyle remains hit-or-miss with the literati. The Chronicle doesn’t get many answers, but they do get some quirky quotes from Boyle. His National Book Award-nominated novel, Drop City, hit paperback not long ago. He’s currently on tour. If you pick up this month’s Harper’s, you’ll find a Boyle story. There’s also another great story called “Chicxulub” (referenced in the Chronicle piece) in the March 1, 2004 New Yorker.

Meanwhile, NPR has some fun audio clips up of T.C. Boyle’s old band (including T.C. singing “I Put a Spell on You”).

If you haven’t read Boyle, and you’ve failed to perceive my mad gushing for the man, some good titles to start with are The Road to Wellville and World’s End.

Sara Paretsky has a new V.I. Warshawski novel out. (And I’m curious as to why everyone’s favorite mystery blogger has remained so silent on Paretsky, beyond an enigmatic high school connection which nobody need talk about.)

While Yardley dismisses Studs Lonigan, Roger Ebert, of all people, digs up an evening he spent in 1968 with James Farrell. There’s some interesting tidbits, including Farrell deliberately avoiding sleep so that he can write 20 hours at a stretch, four of Farrell’s novels burned in a fire (and thus unpublishable in the days before computers), and Farrell’s personally penned obituary. Even James Brown, having met Farrell early in his career, had to concede “the hardest working man in show business” title to Farrell after discovering his working habits. However, when Farrell died in 1979, the title was officially restored to Brown.

Intersting statistic: Michael Moore sold 1.1 million copies of Stupid White Men in Germany. Probably because the title of Bill O’Reilly’s latest book was mistakenly printed up as Are the Crazy American Conservatives Looking Out for You Now? Run Away! They Get Very Angry on Television!

The New Yorker: “[Christian historian Elaine] Pagels explained that the four gospel writers of the New Testament probably wrote between 70 and 100 A.D. These were the years following the Roman defeat of the Jews, which left the Temple and the center of Jerusalem in ruins. Acts of sedition by the Jews against their conquerors were met with swift execution. As a result, Pagels said, the Gospels, which were intended not as history but as preaching, as religious propaganda to win followers for the teachings of Christ, portrayed the conflict of the Passion as one between Jesus and the Jewish people, led by Caiaphas. And, though it was the Roman occupiers, under Pontius Pilate, who possessed ultimate political and judicial power in Judea, they are described in the Gospels—and, more starkly, in Gibson’s film–as relatively benign.”

Frank Rich: “Thus we see the gospel according to Mel. If you criticize his film and the Jew-baiting by which he promoted it, you are persecuting him — all the way to the bank. If he says that he wants you killed, he wants your intestines ‘on a stick’ and he wants to kill your dog — such was his fatwa against me in September — not only is there nothing personal about it but it’s an act of love. And that is indeed the message of his film. ‘The Passion’ is far more in love with putting Jesus’ intestines on a stick than with dramatizing his godly teachings, which are relegated to a few brief, cryptic flashbacks.”

The Washington Post: “The District school system is investigating allegations that a teacher at a Southeast elementary school showed sixth-grade students excerpts of the R-rated movie ‘The Passion of the Christ.'”

The Miami Herald: A man in Jacksonville sold out of all Passion-related merchandise.

Reuters: Passion still #1, moves past $200 million mark.

After much writing, revising, and a particularly nasty stomach ache (which may have had something to do with my recent dietary transition to more substantial viands), I went through my back issues of The New Yorker, a stack so severely vertiginous that it threatened to ransack me in the night shortly after transmuting into a carnivorous, vengeful, buckram-bound collected periodical requiring all attentions.

I discovered an exceptionally well-written profile of Lyle Lovett. The profile was written by Alec Wilkinson. At the age of 24, Wilkinson was fortunate enough to befriend the late William Maxwell. (In fact, Wilkinson wrote a memoir about this entitled My Mentor: A Young Man’s Friendship with William Maxwell. Here’s an excerpt.)

I’m not much of a Lovett fan, but Wilkinson is such an incredible, omnivorous observer that I found myself completely submerged into the story. Here’s Wilkinson describing nearly every nicety within Lovett’s house:

The house is furnished sparely. In the parlor, the principal adornments are two saddles, each in a corner on a sawhorse. A plaque on the kitchen wall that says “Beware of Bull” commemorates an encounter Lovett and his uncle Calvin had two years ago with a bull in the pasture behind the house. They had delivered a check to a bulldozer operator who was digging a ditch. Walking back across the field, they discussed a pecan tree that had no leaves when it should have and whether it had to come out. The bull walked slowly toward them. Lovett had found the bull in the pasture as a day-old calf. The calf had followed him as he walked through the herd looking for its mother, and when no cow acknowledged it Lovett decided to raise it on a bottle. Once the bull turned two, Lovett stayed out of its way, since it was playful and was big enough to hurt someone without meaning to. Klein, who is sixty-nine, has worked with cattle all his life, so Lovett felt, as the bull approached, that if there was any reason to be worried Klein would tell him. “Usually, you throw a hat down on the ground or slap your leg,” Klein says, “and a bull will stop long enough for you to leave.”

I won’t dare reveal what happened to Klein, Lovett, and the bull. You’ll have to read the whole thing yourself. But this is the kind of descriptive detail segueing into gripping tale that is the mark of a top-notch writer. Wilkinson certainly picked up a lot from Maxwell. And I was so impressed by his prose that I’m going to try and track down everything the man’s ever written. Anybody interested in creative nonfiction needs to check this guy out.

“What is more, in all three cases, the more demanding the form of [church] involvement — actual attendance as compared to formal membership, for example — the greater the decline. In effect, the classic institution of American civic life, both religious and secular, have been ‘hollowed out.’ Seen from without, the institutional edifice appears virtually intact — little decline in professions of faith, formal membership down just a bit, and so on. When examined more closely, however, it seems clear that decay has consumed the load-bearing beams of our civic infrastructure.” — Robert Putnam, Bowling Alone

Why isn’t there a church for atheists and agnostics? Here we are living in a nation that purports to celebrate the freedom of religion, and yet those who decide to abstain from religion altogether are denied a public place of worship (or, rather, non-worship). We all know that churches actually front as places to meet people (provided, of course, that any given church, as most are, is open to newcomers). And yet while churches have become “tolerant” in opening up their doors to all walks of life, the church concept has failed to take a cue from Flannery O’Connor and whip up a Church Without Christ.

Where are the Churches Without Religion? True, Universal Unitarians come close. But I’m talking about a public hall that isn’t hell-bent on serving up insufferable hymns and slack Sunday morning service. A place that ultimately functions as a nexus point for decent people, without the required commitment to a deity.

Then again, who am I to generalize on the subject? Perhaps there is some comparative basis here. Likewise, the nature of social networks within these inner halls are ripe for examination.

These ruminations stem from some major thinking over the last several weeks on the subject and another long-term project that will replace Miguel Cohen’s Sunday rantings with something more observed and interesting. The idea, to give credit where credit is due, came from my sister. More to come.