The last couple of times I had a hiatus in blogging, it was because things weren’t altogether well for me.
This time, to be honest, I’ve got nothing to complain about. Things are going really well.
I’m going to repeat that, just for emphasis and the sheer joy of being able to say that truthfully and unreservedly, perhaps for the first time since moving out here over six years ago:
Things are going really well.
The last several weeks have been something of a whirlwind; after getting back from Greece I had two papers to finish, a godson’s wedding to hold crowns for, my wife to murder, and Guilder to frame for it — er, wait. That is to say, two days after the wedding, Orientation Week started, during which I had to take a Latin and a Greek diagnostic exam; then the semester started for real, and it was off to the races.
Matthew and Erin’s wedding was wonderful; we were in South Bend for the three days leading up to it to help out with various things, and it was a joy to be part of it at every step. Fr. George Konstantopoulos at St. Andrew’s Greek Orthodox Church in South Bend served with Fr. Peter, and this was a lucky match for everybody — Fr. George has decades of experience and knows all of the little things that often get left out in the simplified versions of services that are often done these days. For example, I was a lot busier as the koumvaros at this wedding than I was for another one at All Saints last year — at that wedding, I just stood there. Here, I did the crown exchange and the ring exchange — and let me tell you, I was sweating it during the ring exchange. Oh, I thought. These rings are very small, and my fingers are very big. And all three sets of hands are shaking. If I drop them it will be very bad. Now I remember why I don’t do brain surgery. Fr. George also had the gravity and authority (to say nothing of the beard) that comes from many years of doing this, and it complemented well Fr. Peter’s still-youthful energy (he’s 35, I guess it’s not inappropriate to say that, right?).
The next morning, the newly-crowned Mr. and Mrs. Wells met us at St. Andrew’s for Divine Liturgy, and Fr. George gave them a big ol’ head pat during the announcements — “Matthew and Erin from Bloomington were married here yesterday,” he said, “and this morning they were here for Divine Liturgy. To me, that is an example of what living life as an Orthodox Christian is all about.” His meaning could hardly be plainer had he hoisted a neon sign saying, Please take being here as seriously as they do.
Before driving home, we headed to Chicago to see our friend Tessa Studebaker, an old singing colleague of mine from Seattle whom we hadn’t seen since before we moved to Indiana. When I met her ten and a half years ago, she worked at Barnes and Noble for the discount and was still in high school; now she’s in her upper twenties, is a college graduate, took a job in France for a while, moved back, and is possibly getting serious about somebody. It’s incredible to think that the last ten years have gone by so quickly that all of that could have happened, but there we are. It’s even more incredible that the majority of that ten years has been spent here in Bloomington — it means I’ve spent more time here than I spent in Seattle after dropping out of college the first time. It means that the address I’ve had the longest in my entire life (four years) has been here. It means that by the time I’m done with my PhD, I’ll have spent probably over ten years at a place I thought maybe I’d spend three years at the very most.
But enough with the existential pondering for the moment. I guess seeing old friends has a way of bringing that out of me.
Orientation was more or less a non-event; I’ve been here for six years, I know where the library is, my e-mail account hasn’t changed in all of that time, so there wasn’t really any particular novelty for which I required context. That said, a couple of things stick out for me — one, Ed Watts, the Director of Graduate Studies for the History department here (who also happens to be my PhD advisor), strongly impressed on everybody to find a schedule for working, a rhythm of grad school life, that gets the job done and can be adhered to, and then to stick to it. Coming from a situation where I was trying to fit being a half-time (or more like three-quarter time) student in around having a fulltime 8-5 job, that advice really resonated with me; I’ve done my best to take that to heart, and I think it’s served me well thus far.
Secondly, I observed this kind of thing while students were introducing themselves:
“Hi, I’m Jacob Goldstein, and I’m doing Jewish history with an emphasis on Holocaust education.”
“My name is Sankar Ramasubramanian, and I’m interested in modern Indian history.”
“I’m Ramon Santiago, and I do early modern Latin American history.”
Do you see where I’m going with this? It seems that who one is can’t help but inform their research interests, and the correlation there appears to be entirely natural and predictable. That said, the same correlation appears to be viewed with some amount of suspicion when it comes to Christians doing Christian history. I haven’t directly experienced that among my cohort yet, but I’ve seen it in other contexts, and something I’ve picked up on a bit is a certain point of view, perhaps almost subconsciously held, that can be expressed as, I’m interested in history because I want to prove that everybody has always been as petty, nasty, and not to be trusted as they are now. It’s a fundamental skepticism of humanity bordering on loathing (but ironically, I think its proponents would probably self-identify as humanists), and it seems to cross disciplinary and ideological lines. I’m not exactly sure what to make of it.
My Greek and Latin exams evidently went well enough; for each language, I had three passages, a dictionary, and an hour. In each case I got through more or less the first passage and the first third to the first half of the second. I don’t remember what the passages were, but they didn’t generate any particular concern. I was worried, when I next saw Watts, that he’d get a concerned look on his face and say, “We need to talk,” but that didn’t happen. He just said I did very well with the Greek, and while the Latin wasn’t as good, it was still pretty good. I figured the Latin would be the weaker of the two anyway.
Then it was time to actually start classes.
So, I’m taking three classes for real, sitting in on two, and then doing some individual reading with Watts for one credit. I’m taking third year Modern Greek, a mandatory “Welcome to the History Department” course called “Introduction to the Professional Study of History,” and then a course in Classical Studies where we’re reading Ancient Greek judicial oratory — Antiphon, Lysias, and Demosthenes, namely. Modern Greek I have to take for my funding (and I should be doing as much with it as I can, anyway), and then Watts wanted me to take some upper-level Classical Studies courses so I could have a chance to sharpen my Greek a bit. The one credit of individual reading we’re doing finds us reading St. Jerome’s Life of St. Hilarion, so I’m also getting some Latin in this semester. Since I’m ahead of the game a bit in terms of my coursework, Watts thought it was important to give my languages some extra time, and he’s right — it’s been a good thing.
(Watts and I have had a couple of simpatico moments with our iPhones — today, for example, we were reading Jerome and needed to look up a word. I pulled out my sketchy little pocket dictionary, and he said, “I’ll one-up you there.” With a gleam in the eye only recognizable by the fellow geek, he pulled out his iPhone and asked, “Do you know about the Latin Dictionary app?” I didn’t, but within two minutes I had it along with its companion Greek Lexicon by the same developer.)
I’m also sitting in on an undergraduate survey Watts is teaching on the Late Antique Roman Empire, as well as a seminar in Art History called Problems in Early Christian Art. The former is really useful background, and I’m doing it instead of taking Watts’ actual graduate seminar on the same material (since I’m actually at a point where it’s vital I take seminars from people other than him). The latter is a result of recognizing a) that my interests, the way I want to talk about them, are interdisciplinary, and b) given certain realities, I will be best served doing some of the interdisciplinary work on my own time. The course is basically dealing with Christian art up to Iconoclasm; the reading is actually highly useful stuff for me, and I’m learning a lot, with certain things I can already talk about being discussed in a very different context than that to which I’m accustomed.
Anyway, it’s a lot, but it’s not a back-breaker of a schedule by any means. Yes, it’s a good amount of work, but I’m finding it easier to manage now than I found it to manage less work while having to juggle a fulltime job. It means I’ve had less time for blogging, yes, but it’s been for a good reason. I think I’m at a point where I understand the rhythm well enough that I can post a bit again.
So, in brief, that’s where I’ve been and what I’ve been doing. Coming up, there’s another wedding this weekend, that of a certain Daniel Maximus Greeson and Chelsea Coil, plus I’m also supposed to run a book review for these folks by 10 November. Plus there are any number of other things for me to talk about regarding what I’ve been reading and what I’m thinking about — it’s more “Where the heck do I begin?” than “What do I have to say?” Let me tell you, these are all problems I am thrilled to have.
I will close this post in the manner which I think I may start closing for the time being — that is, with a rundown of what I’ve recently finished reading and what I’m currently reading.
- American Orthodoxy and Parish Congregationalism, by Fr. Nicholas Ferencz
- City and School in Late Antique Athens and Alexandria by Edward Watts
- The World of Late Antiquity by Peter Brown