Bob Dylan

Bob Dylan turns 80, while Dylanologists keep arguing about signs of faith in his art

Bob Dylan turns 80, while Dylanologists keep arguing about signs of faith in his art

Night after night, Bob Dylan's 1979 Gospel concerts at San Francisco's Warfield Theatre made news for all the wrong reasons, according to angry fans.

The November 11th show opened with Dylan roaring into "Gotta Serve Somebody" from "Slow Train Coming," the first of what Dylanologists called his "born-again" albums.

"You may be a businessman or some high-degree thief," he sang. "They may call you doctor, or they may call you chief, but you're gonna have to serve somebody. … Well, it may be the Devil, or it may be the Lord, but you're gonna have to serve somebody."

To add insult to injury, these concerts included fiery sermons by Dylan, while he avoided classic songs that made him a legend.

"I was 19 years old and that was my first Dylan concert," recalled Francis Beckwith, who teaches Church-State Studies at Baylor University. "The atmosphere was highly charged. Some people booed or walked out. … There were people shouting, 'Praise the Lord!', but you could also smell people smoking weed."

Beckwith kept going to Dylan concerts, while following years of reports about whether the songwriter was still a Christian, had returned to Judaism or fused those faiths. These debates will continue as fans, critics, scholars and musicians celebrate Dylan's 80th birthday on May 24th.

With a philosophy doctorate from Fordham University in New York and a law degree from Washington University in St. Louis, Beckwith is certainly not a conventional music critic. He made headlines in 2007 when -- while president of the Evangelical Theological Society -- he announced his return to Catholicism.

To mark that birthday, Beckwith is publishing online commentaries on what he considers Dylan's 80 most important songs. The Top 10: "Like a Rolling Stone," "My Back Pages," "Stuck Inside of Mobile With the Memphis Blues Again," "Mr. Tambourine Man," "Visions of Johanna," "Tangled Up in Blue," "Blowin' in the Wind," "Precious Angel," "It's Alright, Ma (I'm Only Bleeding) and "Desolation Row."

Beckwith considered three factors -- popularity, lasting cultural significance and, finally, whether each song was "something I could listen to over and over." He stressed that Dylan's entire canon includes images and themes rooted in scripture and faith.


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Thinking with Bob Dylan (sort of): Everything is broken in the three Americas of 2021

Thinking with Bob Dylan (sort of): Everything is broken in the three Americas of 2021

So. Much. To. Read.

So. Much. To. Think. About.

This is one of those times when it really helps to cue up a Bob Dylan playlist and turn up the volume.

I have two Dylan playlists that fit the bill, right now — Dylan Hymns I and Dylan Hymns II. They aren’t full of real hymns or even Gospel arrangements (that’s in the Dylan Gospel playlist), but they are full of songs with obvious faith content from the openly born-again albums and then the many interesting discus that followed, almost always with a few tracks that include clear Christian images and themes.

Hang in there with me. I am getting to this weekend’s “think pieces,” I promise.

The Dylan Hymns II playlist opens with another version of the same song that ended Dylan Hymns I — “When the Night Comes Falling From the Sky” (click here for a fiery live take with Tom Petty and the Heartbreakers). That would be a great song for right now. But the song that really fits is, “Everything Is Broken” (lyrics here). Here’s some crucial images from the end of the song:

Broken cutters, broken saws
Broken buckles, broken laws
Broken bodies, broken bones
Broken voices on broken phones
Take a deep breath, feel like you’re chokin'
Everything is broken

Every time you leave and go off someplace
Things fall to pieces in my face

Broken hands on broken ploughs
Broken treaties, broken vows
Broken pipes, broken tools
People bending broken rules
Hound dog howling, bullfrog croaking
Everything is broken

This brings us to our first “think piece,” by Axios CEO Jim VandeHei. The thesis statement says, “America, in its modern foundational components, is breaking into blue America, red America, and Trump America — all with distinct politics, social networks and media channels.”

The emphasis here is, of course, politics and there is no openly stated religion theme. You know: politics is real and religion is not so real.


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Read it all: The New Yorker offers a stunningly good take on the 'Christian' rock wars

First, here is yet another tmatt confession: I am so old that I attended one of the original “Jesus music” rock festivals held in Texas in the early 1970s. Then I went to Baylor University during the era when various branches of Word Records in Waco were releasing early albums linked to what would become Contemporary Christian Music.

There’s more. Anyone digging into the roots of “folk” and later “rock” music inside church doors will eventually hit a 1967 landmark — the “Good News” folk musical by Bob Oldenburg. Who played the role of the “skeptic” the first performances? That would be my big brother, Don, who was playing a ukulele before it was cool.

As a journalist, I have been covering the “Christian music” wars since the late 1970s and, of course, that topic ended up in my book “Pop Goes Religion: Faith in Popular Culture.” The key theme: CCM is music defined by unwritten rules about lyrics and the belief that all “Christian art” should, in reality, be evangelism in disguise.

Hold that thought. I wrote all of that to add punch to my praise for an almost unbelievably good New Yorker feature by Kelefa Sanneh that just ran with this epic headline:

The Unlikely Endurance of Christian Rock

The genre has been disdained by the church and mocked by secular culture. That just reassured practitioners that they were rebels on a righteous path.

It opens with a quotation that left me stunned. I have read shelves full of books about “Christian rock” and have never been clubbed over the head with these words.

Try to guess the minister who had this to say in 1957, addressing whether gospel music could be wedded to rock ‘n’ roll. This Baptist pastor from the South was blunt:

Rock and gospel were “totally incompatible,” he explained: “The profound sacred and spiritual meaning of the great music of the church must never be mixed with the transitory quality of rock and roll music.” And he made it clear which he preferred. “The former serves to lift men’s souls to higher levels of reality, and therefore to God,” he wrote. “The latter so often plunges men’s minds into degrading and immoral depths.”

Who said that? That would be the Rev. Martin Luther King, Jr.

Take it away, Aretha Franklin.

It’s hard not to quote every other passage in this must-read piece, which punches all the right buttons — from the copycat “Jesus is my boyfriend” style of worship music to battles over loud drums and heavy-metal guitars. Yes, U2 is in here. Ditto for Bob Dylan.


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In the end, was journalist Tom Wolfe 'cool' or not? Well, he sure was proud to be a heretic

In the end, was journalist Tom Wolfe 'cool' or not? Well, he sure was proud to be a heretic

Once upon a time, there was this era in American life called the Sixties. As the old saying goes, if you remember the Sixties, then you really weren't part of them -- which kind of implies that the only people who remember the Sixties were Baptists, or something like that.

Anyway, lots of things in the Sixties were "cool." Some things were even "groovy," although I thought -- at the time -- that no one who was actually "cool" would have fallen so low as to use the word "groovy." 

Whatever the word "cool" meant, journalist Tom Wolfe was "cool," while at the same time being "hot." If you dreamed of being a journalist in the late Sixties and early 1970s, then you knew about Wolfe and you looked at his writing and thought to yourself, "How does he DO that? That is so cool."

Revolutionaries were "cool" and traditionalists were "not cool."

So with that in mind (and as an introduction to the content of this week's "Crossroads" podcast), please read the following quotation from a 1980 Rolling Stone interview with Wolfe. The key is to understand why, at one point, he calls himself a "heretic." This is long, but essential:

RS: I believe it was in the New Republic that Mitch Tuchman wrote that the reason you turned against liberals is that you were rejected by the white-shoe crowd at Yale.

WOLFE: Wait a minute! Is that one by Tuchman? Yeah, oh, that was great.

RS: He talked about your doctoral dissertation. 

WOLFE: Yeah, he wrote that after The Painted Word. It went further than that. It was called "The Manchurian Candidate," and it said in all seriousness that I had some-how been prepared by the establishment, which he obviously thought existed at Yale, to be this kind of kamikaze like Laurence Harvey -- I think that's who was in The Manchurian Candidate, wasn't it? -- to go out and assassinate liberal culture. I loved that.


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Memory eternal: Was there a moral compass at the heart of Tom Wolfe's best journalism?

I was a journalism major in the first half of the 1970s, an era in which -- even at Baylor University -- everyone who wanted to be a journalist was reading Tom Wolfe. I even dreamed that Wolfe would venture down to Waco and write the definite magazine piece on just how crazy things really were in Jerusalem on the Brazos.

Even in the Bible Belt, Wolfe was the essence of hip, cutting edge journalism. Of course, everyone assumed this also meant "liberal," whatever that word meant back then.

As you would expect, his writings returned to my radar during my graduate work in 1981-82 at the University of Illinois in Urbana-Champaign. Then there was a lull until the explosion of criticism of his reporting/fiction in "A Man in Full" and "I Am Charlotte Simmons." 

As I read press reactions to those novels, something hit me: Some of the gatekeepers in elite American media were truly afraid that Wolfe might, well, have a moral and cultural point of view that was guiding his sniper-like attacks on American culture.

Oh. My. God. Might the man in the white suits be some kind of "conservative"? Should these books be read while listening to Bob Dylan's acidic, countercultural work on "Infidels"? Was Wolfe a heretic? Hold that thought.

My task here is not to criticize or even to summarize the many, many Wolfe obituaries and tributes that are -- with good cause -- being published right now. I recognize that it takes genuine chutzpah to try to write about Wolfe, or even to write about other people writing about Wolfe. The subject is just too big, too colorful and too complex.

So right now, I would simply like to make a few observations about the articles in The New York Times and New York magazine. After all, everything begins and ends with Wolfe (a transplanted Southerner, of course) and the city that he stalked for half a century, decked out in the white suits that he called "Neo-pretentious" and “a harmless form of aggression.”

Let's start with a symbolic fact about Wolfe's life. The Times noted:

He enrolled at Yale University in the American studies program and received his Ph.D. in 1957. After sending out job applications to more than 100 newspapers and receiving three responses, two of them “no,” he went to work as a general-assignment reporter at The Springfield Union in Springfield, Mass., and later joined the staff of The Washington Post.

How many people finish a Yale doctorate and then head straight into an entry-level job on a newspaper city desk?


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Turtle on a fence post? Concerning Billy Graham, St. Pope John Paul II, Bob Dylan and journalism

The Rev. Billy Graham must have told the turtle story a million times, so surely -- somewhere in the tsunami of analog and digital news ink we will see tomorrow -- there will be journalists who include it in their features marking the great evangelist's death.

Graham, 99, died Wednesday morning at the family's rambling log home in the mountains outside Asheville, N.C. They bought the land 60 years or so ago, when it cost next to nothing and that's where Billy and Ruth stayed. What will happen to it now? Getting to spend part of a day there while interviewing him was certainly one of the highlights of my reporting career.

But I digress. Members of the GetReligion team will start looking at the actual coverage of his life and career tomorrow. With only a few hours before deadline, I wrote my own piece on Graham and you can read it right here (with the permission of my Universal syndicate editors).

Please send us links to the good and the bad. Obviously, there is a massive package already at Christianity Today, which Graham founded long ago, and at The Charlotte Observer (main story here). Here is the  main Associated Press story.

But let's return to the turtle and the fence post. Here is how I retold that story soon after the creation of this blog:

For decades, Graham has been asked -- thousands of times, I am sure -- why he has been so remarkably successful, preaching to more people in person than anyone else in history. Why have so many people, from the earliest days of his career, responded to his call to accept Jesus Christ as Savior? What's so special about Billy Graham?
At this point, Graham almost always offers the following explanation. If you are walking down a road, he says, and you happen to see a turtle sitting on top of a tall fence post, what would you assume? You would, of course, assume that the turtle did not climb up there on his own. You would assume that someone far larger than the turtle picked him up and then placed him atop the tall post for some mysterious reason.
Get the point? Clearly Graham did not get on top by his own merits.

That's a perfect example of Graham being folksy and safe, but there is content there if you think about it.

Obviously, Graham was a skilled media personality, with decades of experience in the trenches facing journalists who knew his life and work inside out as well as general-assignment reporters who, believe it or not, were sent to cover him after reading little more than a sheet of PR material.


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Friday Five: A reindeer's lament, Jessica Hahn, Democratic faith, Bob Dylan's Jesus and more

Welcome to the Merry Christmas edition of the Friday Five!

Enjoy the video with the holiday classic "Grandma Got Run Over By a Reindeer."

You may not be aware that there's a religion angle (isn't there always?) on the unfortunate tragedy with Grandma. According to veteran religion writer Bob Smietana, the reindeer wrote an apology. And Smietana penned a song about it. 

By all means, listen to the reindeer's lament.

Back to the "Five":

1. Religion story of the week: Charlotte Observer religion writer Tim Funk interviews Jessica Hahn, the woman at the center of disgraced televangelist Jim Bakker's fall 30 years ago. I commented on Funk's intriguing story in a GetReligion post earlier this week.

Bakker trivia and plug at the same time! Who can name the GetReligionista who took the original Charlotte newsroom anonymous call on this topic? It included this statement: "Just remember this name -- Jessica Hahn."

2. Most popular GetReligion post: My analysis titled "Trump + Gillibrand + faith: 'Why is religion only talked about when reporters profile Republicans?'" was our No. 1 post of the week. My thanks to Guthrie Graves-Fitzsimmons for asking the question that sparked the post and to former GetReligion contributor Mollie Hemingway (among others), who shared it on social media.


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Testaments Old and New? Bob Dylan's story is baptized in all of that, chapter and verse

Want to watch a really interesting fight?

Put a bunch of Bob Dylan fans -- true believers -- in a room with a really good sound system. Make sure the flock includes old-guard Rolling Stone subscribers, a couple of academics with doctorates in literature, some born-again Christians and some Jews -- cultural Jews and Jews who practice the faith.

Ask this question: Is Bob Dylan (a) a Jew, (b) a Christian, (c) some other brand of believer, (d) a mystic who has faith in faith, period, or (e) all of the above.

Each person gets to play three songs to help make his or her case. Let the arguing commence. Yes, the arguments will only get louder after Dylan the poet receives his Nobel Prize.

I'll state my prejudice right up front. I have never interviewed Dylan, but I have talked to people close to him (including a family member) and here is what I think: I see no evidence has Dylan has lost faith in God. I see no evidence, in this public remarks, that he has lost faith in Jesus. I see lots of evidence that he has lost faith in Bob Dylan.

How do you write about Dylan without exploring the religious themes in his work? Beats me, but here is a New York Times super-short summary of his art, in a hard-news story about the Nobel Prize announcement:

Within a few years, Mr. Dylan was confounding the very notion of folk music, with ever more complex songs and moves toward a more rock ’n’ roll sound. In 1965, he played with an electric rock band at the Newport Folk Festival, provoking a backlash from fans who accused him of selling out.
After reports of a motorcycle accident in 1966 near his home in Woodstock, N.Y., Mr. Dylan withdrew further from public life but remained intensely fertile as a songwriter. ...
His 1975 album “Blood on the Tracks” was interpreted as a supremely powerful account of the breakdown of a relationship, but just four years later the Christian themes of “Slow Train Coming” divided critics. His most recent two albums were chestnuts of traditional pop that had been associated with Frank Sinatra.

Christian themes? That's it? What about the Jewish roots of much of his art?


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