Somewhat flawed but theologically thought-provoking. (3 stars)
In a small village in Serbia, a Christian community is brutalized by a group of soldiers, the women threatened with death and forced to carry heavy stone crosses from the nearby cemetery. “You’re simply going to carry a cross for your Christ.” (p16) Under the orders of his brutal commander Karadzic, Janjic Jovic participates in the crazy game, which results in the death of a young girl and a priest, Father Micheal. Jan can’t understand how these Christians accept “the death of martyrs, choosing death instead of renouncing Christ.” (p62), and their outpouring of love for Christ leads Jan to swear to follow their Christ (p51).
Later in America, Jan writes a best-selling book which recounts his life-story, “The Dance of the Dead”. Engaged to marry his beautiful agent and publicist Karen, and on the verge of a multi-million dollar movie deal, everything is set for a happy ending. Until Jan meets Helen, a promiscuous drug addict who begs him for help. Helen is a familiar character from Book 1, but now we learn her true story: “My dad was an idiot and my mom was a vegetable and I became a junkie.” (p104). When Jan finds himself falling in love with Helen, he must deal with the anger of the Christian community, as well as with Glenn Lutz, Helen’s powerful lover and drug supplier.
Helen “was addicted...from the soul up” (p174), and even after her marriage to Jan she keeps returning to Glenn. How will Jan respond? The main message of “The Dance of the Dead” is that “God loves man passionately, that one moment with God is worth death”. (p64) Although he’s witnessed the love of a priest and a young girl for Christ, has Jan himself really learned what this love is? Ivena, his “adoptive” mother from Serbia thinks not: You have not “learned the nature of God’s love yet” (p64), “God knows you have more to learn of love.” (p66). In the events that follow, Jan’s love for Helen mirrors God’s love for sinners.
Strengths:
1. Plot: The story-line isn’t quite as fast as the first book in the series, but the action is certainly as intense, particularly in the first and the last part of the book (although the climax is not entirely convincing). The story of persecution in Serbia is horrifying, but gripping, intense, and stirring.
2. Theology: Unlike many other Christian novelists, Dekker’s theology is not incidental to the story-line, but underlies the entire plot, and is the framework that shapes and holds the story. The peril of this approach is that flawed theology will ruin the entire book, but conversely accurate theology results in an even more powerful and solid story than most. The theological thrust of the novel revolves around two main points:
a) God’s love for sinners.
i. Jan comes to realize that his love for Helen has been worked in him by God, and reflects Christ’s love for the church. “These emotions that are driving you insane, they are the same sentiments that put Father Micheal on the cross. They are the same that Christ himself showed. For God so loved the world, Janjic. Is this the love which you love Helen? ... You are feeling the love of the priest; the love of Christ.” Jan concludes “Helen is *meant* to be loved by me... And Christ loves the church with this mad, passionate emotion.” (p180) Here Dekker clearly draws on the imagery from the book of Hosea and the Song of Songs, as Jan says: “You have made me Solomon, desperate for the maiden; you have made me Hosea, loving with your heart.” (p363) This is also evident on the titles Dekker uses for Book 3 “The Lover” and Book 4 “The Beloved”, as well as the Scripture passages quoted at their commencement (Isa 62:5; Jer 2:2; SoS 8:6-7)
ii. Under the influence of her addictions, Helen is pulled back to her former life with Glenn, who even says to her: “To you I’m Satan.” (p190) Helen’s longing to go back to Glenn, “wallowing back to that pig,” is “no different than what most men do with Christ. No different from Israel turning her back on God. Helen is no different than the church, worshiping at the altar one day and blundering back into sin the next. She’s doing nothing more than what you yourself have done.” (p263) It is concerning her that the significance of the title becomes evident. Like in Book 1, there are several short visions of heaven (p193-4) that recur, and in this context Jan observes that “Heaven was weeping for Helen.” (p195). Sin is an addiction and a form of slavery, and Christians are guilty of going back to it time and again, just like Helen.
iii. Although Helen is adulterous, and “a woman who’s in an adulterous affair with another man does give you right of divorce” (p293), yet Jan continues to love her. His “love for an adulterous woman” is “no different than God’s love for an adulterous nation. For Israel. No different than his deep love for the church. His bride. You.” (p294)
iv. A mysterious flower begins growing when Helen comes into Jan and Ivena’s life. Although the precise significance of this image is never clearly spelled out, it seems to picture the growth of God’s love for sinners, and Jan’s love for Helen - “The aroma is like love” (p181).
b) The need for sinners to respond to God’s love by dying to themselves.
i. A repeated thematic note is that “Death must be embraced if you wish to follow Christ” (p55) Above Jan’s home is a slogan which echoes this: “In living we die, in dying we live.” (p155) Just as Christ died for His church, His church must be prepared to die for Him.
ii. Sometimes this requires physical death as a martyr. At one point there is the suggestion that Christians are to make a Christlike sacrifice of death “Christ actually died for his love. And the priest followed him gladly.” (p137).
iii. But more important than physical suffering and death for Christ is the need to put to death sinful desires. This is what Helen, too, must learn. “Even Helen, after her incredible encounter with Christ’s love, was still confused. Even after being on the receiving end of Jan’s love she still did not know how to return that love for the simple reason that she wasn’t yet willing to die to her own longings. Love is found in death.” (p322) Being willing to die to one’s sinful desires is the response of love God requires of His people. “Without the shedding of blood there is no forgiveness ... the path to life runs through death ... whoever will find his life must lose his life. If you want to live, you must die. It was what Christ did. He shed his blood. ... It’s only when you decide to give up yourself – to die – that you yourself will understand love. Hear this Helen. You will never understand the love of Christ; you will never return Janjic’s love until you die.”(p254)
Some problematic areas and questions:
a) One of the most serious problems is “Book 2 – The Sinner”, when Jan abandons his engagement to Karen and instead falls in love with and marries the junkie Helen. Dekker wants us to see Jan’s love for Helen as an image of God’s love for sinners, but this image fails in several ways:
i. Jan breaks his promised commitment of marriage to Karen. At one point Jan wonders: “it was the most ridiculous thing he could imagine ... He’d just asked Karen for her hand in marriage before the entire world, just a few days ago. Now he was ... sharing dinner with another woman. ... Stop it, Janjic! Just stop this nonsense.” (p159-160) And it is nonsense! Jan is being unfaithful to his promise to Karen, follows his feelings of passion and lust, and Karen is completely correct when she says to Jan: “Oh come on, Jan. Don’t cast this off on God. You know how pathetic that sounds? You dumped me for another woman because God told you to?” (p249) Rather than sympathize with Jan, I sympathized with Karen and was quite angry with Jan at this point.
ii. Although Helen appears to be a Christian after her marriage to Jan (p238), when Jan first falls for her and proposes marriage to her, she is still an unbeliever. Dekker presents Jan’s love for Helen as worked by God, yet the Bible is very clear that a believer should not be unequally yoked with an unbeliever (2 Cor 6:14-17), and that in such cases one must be obedient to God’s Word and not go by feelings. Jan follows feelings rather than what God’s Word plainly has to say about such a relationship. Falling in love with someone who is not yet a repentant believer is against God’s revealed will, but instead Dekker wants us to feel sympathetic for this relationship because it apparently mirrors God’s love. This is a serious and problematic inconsistency.
iii. Helen wins Jan’s love by her charm and beauty. “She’s quite a stunning woman under the dirt.” (p178) But sinners do not win God’s favour by charm. Working with the imagery of Ezekiel 16, where God bestows favour on a girl that is not beautiful, would have strengthened the novel. While Helen is presented as a victim of her circumstances, a woman that we cannot help but feel sorry for, the reality is that sinners aren’t victims but rebels who reject God’s commandments and don’t deserve mercy! For instance, Helen’s spitting on Jan (p192) is clearly intended to parallel how “we have all spit on the face of our Creator” (p186), but in Helen’s case this is not an act of rebellion, but she is forced into it as a victim. Sinners, however, aren’t victims, but ugly rebels who are by nature unloveable.
iv. The novel focuses on Helen’s “choice to return...She had chosen to come back!” (p212) The reality is that sinners are inclined to make the wrong choice, and require God to draw them back (John 6:44). Although it is not as prominent as in the first book of the series, this is a theology that gives too much credit to man, and is typical of Arminianism (as is the thought that “God loves all men”, p15).
If there is a parallel with God’s relationship with His people in this section of the novel, I would say that it is Jan who is the sinner by being unfaithful to his promised engagement to Karen in following his feelings of lust for a junkie. Rather than suggesting that Jan's actions mirror God's love, I would suggest that Jan’s treatment of Karen mirrors our treatment of God by our unfaithfulness!
The story would be much stronger if Karen was not part of the picture. In Hosea, God’s faithfulness is demonstrated to a Bride that He has already entered into a covenant with by marriage. The story of “ When Heaven Weeps” makes most sense after Jan’s marriage, and Jan’s actions in Part 2 of the book (before this marriage) seriously weaken the theological framework.
b) Dekker glorifies physical suffering for Christ, and confuses it with the need to crucify our old nature. From the beginning of the novel, there is an emphasis on the fact that “The greatest part of love is found in death.” (p109) But it is not immediately clear what Dekker means by this. In the first part of the novel, there is the suggestion that this refers to physical death and suffering. In response to a question about attention to detail in describing suffering of the martyrs, the response is given: “Many Christians would shut the suffering of the saints from their minds; it’s not what Christ had in mind. He knew his disciples would want to forget, so he asked them to drink his blood and eat his body in remembrance.” (p82) For this reason Ivena remembers carrying her cross, believing that “There was a kind of redemption in remembering” (p27) Remembering is hard, but rewarding (p33). “Suffering is an oxymoron. There is unfathomable peace and satisfaction in suffering for Christ. It is as though you have searched endlessly for your purpose in life, and now found it in the most unexpected place: in the death of your flesh.” (p256) While it is true that Christ may require physical suffering of some of his children, such physical suffering can never be placed on the same level as the atoning sacrifice of Christ. Carrying our cross primarily requires putting to death our sinful desires, which is even more difficult. Dekker is correct in emphasizing this in the last part of the novel: “Is the death of the will any less painful than the death of the body ... in reality the death of the will is far more traumatic than the death of the body.” (p302) But the emphasis on physical death instead of spiritual death earlier in the book detracts from and confuses this important concept. The novel would have been stronger if Dekker had focused more on how Helen could make progress in fighting her sinful longings. After all, that is the struggle that all Christians have - we are unable to reciprocate God’s love perfectly, and only after death will we be able to put to death our sinful nature and offer Him perfect love in return.
A further concern (which some readers might argue is innocent and prayerful) is the frequent use of expressions like “Good God” (p148) as an expletive. In my view, this is an unacceptable and blasphemous use of God’s Name.
Is “While Heaven Weeps” worth reading? Despite some serious theological flaws, it’s still worth reading. It’s a gripping read, and Dekker is a good writer who knows how to keep us turning the pages. This novel does have something very powerful to say about God’s love for sinners, and about the need for sinners to die to their old nature. It’s just too bad that Dekker missed an opportunity to state this message more clearly than he did. But thumbs up to Dekker for trying to write a novel that is far deeper than most Christian writers today.