On the Conclusion of Donna Tartt’s “The Goldfinch”

Endings are tough.  Especially for novels and their writers.  This should probably be expected.  After crafting plot and characters and conflict for hundreds of pages, how can one create in a relatively few pages an ending that does all that previous content justice? 

Even the best of novelists seem to struggle with the question, “So how do I actually END this thing?”  Such is the case even with a writer as talented as Donna Tartt.  Previously, when I read the last portion of her first novel, The Secret History, I felt that it simply went on too long: so many elements to tie up, so many things she still wanted to include.  Similarly—yet distinctively—her last novel, The Goldfinch, lags towards the finish line.   

I was cheering for her to end well, in part because The Goldfinch is so deserving of the Pulitzer Prize that it won.  Her descriptions and knowledge and imagery are worth slowing down for:

“The weather had cleared, wintry moon crisp through a gap in the storm clouds, and I began to walk east again, pausing every now and then to try and hail a cab.”

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“And with a swell of vertigo I thought of all the places I’d been and all the places I hadn’t, a world lost and vast and unknowable, dingy maze of cities and alleyways, far-drifting ash and hostile immensities, connections missed, things lost and never found, and my painting swept away on that powerful current and drifting out there somewhere: a tiny fragment of spirit, faint spark bobbing on a dark sea.”

So when I began the two-hundred fifty-page approach to the end of the nearly eight-hundred-page novel, I was hoping that she could pull it off: hoping for a plot that not only pulled me towards the end but that also included insightful revelations about life.

But the ending fizzled—at least for me.

There was the scene where the protagonist, Theo Decker, moved closer towards suicide in his Amsterdam hotel room, described to the reader through the hazy reasoning and fuzzy descriptions of the alcohol-and-drug influenced protagonist himself: “Maudlin, self-indulgent, tasteless.  My throat felt as if the lining had been scraped out with a razor.  Off comes the upholstery.  Look here: we have woodworm.  We’ll have to treat it with Cuprinol.”

I’ve never cared for depictions of these dream-like and drug-or-alcohol-induced states of hopelessness as the character travels through the depressing darkness of the soul.  The words on the page still reflect the work of an immensely talented writer, and other readers may consider the scene as one more reflection of talented writing at work; however, for me I was just trying to get through it. 

To its credit, the plot was wrapped up nicely: the case of a missing masterpiece from the art world and how it was “recovered” in an unexpected yet convincing way.  But I suppose I wanted more.  I wanted to feel regret at having arrived at the end and having nothing more to read. 

Sadly, I have come to expect novels and short stories that are otherwise fabulous to have lackluster endings, similar to marathon runners who hang on as they near the end, rather than sprinting to the finish with a burst of energy.  

(The exemplar, for me, of a novel that ends well is A Prayer for Owen Meany by John Irving.  When I finished that book, I kept reading well into the night as the pacing and intensity kept multiplying.  What would happen?  How would it reveal the significance of all of those quirky details sprinkled throughout the novel?  The ending pulled all of that off and then some.  It provided to me the experience of what it is like to be so completely invested in a book that a cliché best sums up my experience: “I couldn’t put it down!”)

To her credit, Tartt attempted to add to the reading experience by injecting big lessons about life in her pseudo-epilogue to The Goldfinch.  Here too, though, the result was uninspiring, an amorphous attempt (by Theo Decker, at least) to share some undefined meaning to life through our interactions with objects that outlast us:

That maybe even if we’re not always so glad to be here, it’s our task to immerse ourselves anyway: wade straight through it, right through the cesspool, while keeping eyes and hearts open.  And in the midst of our dying, as we rise from the organic and sink back ignominiously into the organic, it is a glory and a privilege to love what Death doesn’t touch.  For if disaster and oblivion have followed this painting down through time—so has love.  Insofar as it is immortal (and it is) I have a small, bright, immutable part in that immortality.

There is, indeed, a certain nobility in the notion that it is noble to wade through the heartbreak and bleakness and meaninglessness of life, as described by Theo at the end of the novel. 

Rather than this well-intentioned, yet unfulfilling, attempt at finding meaning through some sort of seemingly pantheistic flow-and-force-of-life, though, the precision of the Christian gospel is what I as a pastor instead embrace: a personal God who supplies a way for humanity to restore its relationship with the holy and all-powerful God of the universe by means of his one and only begotten Son, Jesus the Messiah, who incomprehensibly dies upon a cross to pay the penalty for the sins of all humanity.  A doctrine that, as Anselm of Canterbury wrote in the eleventh century, one must believe before one can understand. 

Kudos, nevertheless, to Donna Tartt for a fabulous novel and the Pulitzer Prize that went with it.  Unfortunately, a writer as talented as Tartt reinforces the adage that great endings are, indeed, tough to pull off.    

On John Milton’s Paradise Lost: Book 1—The Invocation of the Muse

The Prologue:

Having read the first four books (of twelve) from John Milton’s Paradise Lost, and having at last begun to feel grounded with it—or perhaps at least gotten used to flights through the cosmos by Satan and the (good) heavenly hosts— it is time to return to the beginning of the poem to re-engage, reflect, and recite.

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As is the convention of the “epic,” Milton not only takes on big topics, but also saves us the effort of discerning those topics by telling us the answer in the opening lines: he will tell of the fall of humanity from grace when Adam and Eve disobeyed God’s command to stay away from the forbidden tree and its fruit:

Of Man’s First Disobedience, and the Fruit

Of that Forbidden Tree, whose mortal taste

Brought Death into the World, and all our woe,

With loss of Eden, till one greater Man

Restore us, and regain the blissful Seat,

Sing Heav’nly Muse (1.1-6a)

And so, Milton does as the great writers of epic tales had done before him: invokes his “Muse.” 

For Milton, though, the muse is not Calliope, but the same Holy Spirit who gave inspiration to Moses, writer of the Pentateuch:

That Shepherd who first taught the chosen Seed,

In the Beginning how the heav’ns and Earth

Rose out of Chaos . . . I thence

Invoke thy aid to my advent’rous Song (1.8-13)

And divine aid Milton will need, for he boasts of doing one better—nay, infinitely better—than Homer, Virgil, or the writer of Beowulf, writers who told tales of the origins of a people or nation.  In contrast, Milton shall narrate the event that affected not one, but all peoples and nations: when Satan succeeded in turning our first parents away from God. We await, then, “Things unattempted yet in Prose or Rhyme” (1.16)

Milton prepares by reminding himself of the need to be virtuous (“And chiefly Thou O Spirit, that dost prefer Before all Temples th’ upright heart and pure” 1.17-18), and thus worthy of receiving inspiration from the Muse, which will enable him to accomplish his task to “justify the ways of God to men” (1. 26). No grander goal has ever been undertaken by mere mortal writers! Note, though, the quid pro quo that Milton assumes is necessary for him to receive this inspiration.  Surely, he must be good enough before the Muse will reward him with its gift. It is ironic, then, that as Milton is about to embark on a tale of unmerited grace given from God to sinful humanity through Jesus Christ, he himself must be good enough to receive the free gift of inspiration.  Is he perhaps demonstrating the same vice that got Adam and Eve into trouble, namely, pride in himself and his own efforts?   

Nevertheless, it is not surprising that Milton cries out to the Heavenly Muse for inspiration, for whom among us have not cried out in hope or anxiousness or frustration for a neatly arranged and quickly delivered package of interesting thoughts and clever words, a package of inspiration that provides us with the material we need to fill up the page?

On the Beauty of Mathematics

There is a National Museum of Mathematics (MoMath) where Mark Hamill, famous for playing Luke Skywalker in the Star Wars franchise of blockbuster films, visited—along with his bodyguard and Sarah Larson, a staff writer for The New Yorker, which led to my reading all about it when my latest (old-fashioned, paper, snail-mail-delivered) edition arrived today, four days before its publication date of June 30, 2025. 

The executive director of MoMath is Cindy Lawrence, who informs visitors of the museum something that anyone who has ever been hooked on math already knows: “that math can be beautiful.” This notion was demonstrated visually in the movie, A Beautiful Mind, starring Russell Crowe (2001), a film depicting the life of Nobel Prize-winning mathematician, John Nash.  As he works through his equations, Nash sees a deluge of numbers appearing from above, then suddenly patterns form.

Math is beautiful when you see those patterns emerging, whether in Arithmetic, Geometry, Algebra, Calculus, or the other higher-order branches of mathematics that I never got to.  The answers to all those equations and functions are simply beautiful patterns, floating down to settle into their perfectly assigned slots. 

Not only is math beautiful, but it can also be spiritual.  Pythagoras—whose name is attached to the famous theorem showing the relationship between the sides and the diagonal in a right triangle—is also known for founding a religious brotherhood in the 400s B.C. that connected mathematics to spiritual enlightenment, a numbers-based approach to discovering the harmonies of the universe.

This notion of mathematics as spiritual experience is presented in another modern biographical movie about a mathematician: the film is The Man Who Knew Infinity (2015) and the mathematician is the brilliant Srinivasa Ramanujan (1887-1920), “who believed numbers and their relationships were not human constructs but divine revelations, offering insights into the universe’s mysteries” (Britannica online).

The idea that mathematics is both beautiful and spiritual is not surprising given what the Bible declares about the beauty and harmony of a universe that declares—that reveals—the power and awesomeness of its creator:

19 The heavens declare the glory of God,
               and the sky above proclaims his handiwork. (Psalm 19:1)

An example of this natural beauty is contained in the very first page of the Old Testament with the description of God’s creation of the universe:

In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.

And God said, “Let there be light,” and there was light. And God saw that the light was good. And God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day. (Genesis 1:1-4)

And there you have it: the invention of whole numbers, the counters.  Just as the light is distinct from the dark, so is the first day distinct from the second, and third, and all the other integers all the way up to wherever we are on the axis to eternity.

It is this beauty and harmony of the universe that mathematics helps us to understand.  Through the study of the world around us, we discover underlying God-given structures at work, structures expressed by the terms and figures in mathematics; sometimes, though, discoveries in mathematics open our eyes to previously unrealized structures in the world around us.

Mathematics is beautiful because it reflects and describes the beauty and order inherent in a universe created by a beautiful and orderly God. 

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In this blog, I offer my thoughts and reflections on Bible passages, Christian doctrines, and the world around us—both present and past. Sometimes the posts will be casual and informal and sometimes they will get a little more “wonky” or academic as I apply my background in Biblical Studies and the Humanities to the topic at hand. Always, though, like a musical line floating above the main melody, there will be my Christian worldview. Sometimes, its presence will be obvious, while at other times its presence will be subtle, simply hovering above the conversation.

Grace and Peace,

Mike

p.s. Switching to a different genre, if you would like to listen to my most recent sermons, click here: https://www.nlfellowship.org/teachings/

I suggest that you also open the PowerPoint slides as you listen.  These will give you the Bible verses and other illustrations that I present with my sermons. 

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