It is easy to deplore market capitalism and “modern city life” and the many ways they depersonalize people, but most of us who are well-to-do enough to bother about this concern actually live in the thick of them. (Or maybe it’s just that the other less urban voices are not as loud.) We have indoor plumbing, electricity, and grocery stores; we take for granted such conveniences as taxis, toothbrushes, and Internet connection; and we choose jobs based on what we believe are the best that employers can offer. And often the employers, incidentally, are multinationals.
Our condition refuses easy dismissal. We have to pay more attention to this than just the occasional comment about idealism as being something for the young.
We may decry the obsession over the next best thing in gadgets and technology, but that is simply an effect of the all-too-familiar drive, year on year, to make products and services better, faster, more efficient in the companies where you and I work. As Norman Lear stated, “Maximizing shareholder value is the central disease of our time.” And even if your job is not in a multinational, it’s likely that the fruit of your labor is still part of this whole system.
In what ways should we engage in our culture? Just how should ordinary folks like us “cultivate the talents entrusted to them” while being “in the world but not of it”? How do we “render unto Cesar” without forgetting to “consider the lilies”? There must be some way to have better balance. Or to at least get a better perspective.
“In a world where significance and identity are earned by what we do, by what we have accomplished, by what we own, by what we earn, and Christmas where is about the lines we fought, the lists we finished, the gifts we were able to secure, the kingdom of God arrives scandalously, jarringly–even offensively–into our captive and content lives. In this kingdom, a person’s value begins before she had said or done the right things, before he had accumulated the right lifestyle, or even made the right lists. In this kingdom, God not only uses children in the story of salvation, not only calls us to embrace the kingdom as little children, but so the very God of creation steps into the world as a child.”–Jill Carattini
When you come to think of it, time itself is something that somewhat causes you to have multiple personalities.
Every few years (and then every few decades as you get older), you become a different person physically at least, if not psychologically, although legally you remain yourself.
With all the ways in which your thinking, feeling, willing, and relating have varied over different stages, which version of yourself is the real one? Which particular photo, for instance, best portrays the you that you want to be most remembered–your high school or college graduation photo, the shot of your wedding day, the picture of you carrying your first child or grandchild?
If there is not something or someone that is unchanging upon which all reality stands, we will all be strangers to ourselves, doomed with incoherence.
Words are keys. There is satisfaction in opening a gate by using the right key, in discovering that feelings have labels, and terms have meanings. Someone has a way with words, we say casually, often missing the metaphor: that to go through everyday life is to navigate in a jungle of things and ideas, and that the reason we are fond of people who use words well is that they help us find our own path.
But there are times when it feels like language limits us even as it liberates us. (Look up, for instance, the intriguing theory of linguistic relativity, brought to the limelight recently by the movie Arrival. Essentially it says that the structure of a language influences if not determines how we perceive or experience the world, the most well-known, or controversial, example being that the tenseless Hopi Indian language reflects how the Hopi have a different conception of time than that of modern people.) So there are limitations of a specific language and how we use it, and not only because of the presence or absence of a word in a certain language. “To grasp the meaning of the world of today, we use a language created to express the world of yesterday. The life of the past seems to us nearer our true natures, but only for the reason that it is nearer our language,” says Antoine de Saint-Exupéry. “Language attempts to catch reality in a net,” writes Henry Christ, “but reality won’t be caught. No matter how one labels things or persons, they exist regardless.”
Words are currency. It’s as if the moment we are born, we are thrown into a marketplace where we could not buy or sell anything unless we had the right type of money. We learn early that if we want food, favor, or friendship, we pay for it with exclamations, gestures, and, most efficiently, words. You wouldn’t know what a person is like unless you spend time talking to him in a variety of contexts. But when language becomes too much a function of economics, it starts to restrict. Human language is a double-edged sword that limits and liberates, often at the same time.
It’s interesting to imagine how we could ever think without words. How would you? The Miracle Worker, a movie about how Annie Sullivan tutored Helen Keller, makes you pay close attention to the nature of language. Anger, awe, control, hope, and attachment, it turns out, are not at all foreign to a nine-year-old child who tragically could not see, hear, or speak, and who is unwilling to let anyone get through her. But how glorious it was for her to finally come to realize that there is a name for those emotions, the same way it finally occurred to her that the cold, flowing, colorless substance gushing out from the tap to encompass her hand is called water. Helen Keller was born a human being, but it seemed she didn’t become fully human until the moment she grasped language. And she didn’t stop with water or cake or key; she went on to become an honored advocate and a source of inspiration to many others.
So there’s probably more to the idea of words being currency in the marketplace called the world. The evolutionist says that we learn language simply because we need it: your mother feeds you if you cry a certain way; nanny changes your diapers if you cry another way; you’re a good boy or good girl if you say the “magic word”; people buy your product if you hire good marketers. But something compels us to go further. If we believe language is a gift, we are also drawn to believe that it exists because there are deeper needs than survival, getting what we want, or propagating our genes. A child may have been so deprived she looks malnourished for life, but that would not stop her from becoming a writer who talks about transcendence.
When we don’t use language in strictly economical ways, language, fallible as it is, can be a great means for fulfillment and flourishing. And as can be seen in the stories of people we know who overcome various kinds of obstacles, it is possible that there is a different, future world where infinitely better fulfillment is available, where language does not restrict but only liberates, where it is perfect aside from being useful. After all, according to Peter Edman, “the deepest things about us are in what we cannot directly express, what comes through in the spaces between the words.”
The linguist Edward Sapir once suggested that maybe language is not so much a garment as a prepared road or groove. If so, perhaps it means that our deepest need may not be so much for mere shelter from the elements as for transport and transformation, that somehow we were not supposed to stay in this place forever. Or at least that this place will not always be what it is.
Maybe, as in Helen Keller’s life, the purpose of language is not so much utility as revelation. Maybe we were not born into a marketplace after all, but into the wrong side of the Garden.
What do we celebrate when we greet each other Happy New Year? In the language of modern business at least, it is that in the project of Showing Up—of keeping on and staying alive—you and I have made it. Congratulations.
Time ambles on, and while some have “stepped out of life’s procession” (including, notably, some music icons), here we are. We celebrate the fact that though we are not celebrities, at least we’re in the show, if not to be onstage, at least to be spectators of whatever the running story is. “Even a live dog,” the author of Ecclesiastes says, “is better off than a dead lion,” which is to say show up, keep on keeping on, and you’ll be rewarded for it, though not to say that the departed are less meritorious. I love this picture and this enterprise of showing up because it seems to be one of the few places not yet tainted by the disease of You Don’t Matter If You Have Nothing to Show for It. “Blessed are those who show up and stay on” would probably make it into the Beatitudes. “For those who allow time’s constancy and change to shape them and reveal ultimate reality to them will be delivered from the Cult of Hecticness and Oppressive Comparison.” Just show up, whether in your Sunday best or in your tattered, time-worn worst.
Happy New Year is always a milestone. In rolls another year, and for some reason it evokes particular reflection that is not normally occasioned by the turn of another month, or a quarter, or even a decade.
I’ve been thinking about time as that—a mystery and a gift. Time as gift seems easy enough; as mystery, it’s quite hard to describe. We all have the same number of seconds per minute, the time-management consultants would tell us, whether we tell time by the clock, the number of journals we’ve filled, the heartbeats or paces registered in our smartwatches, the cups of coffee we’ve consumed, or even the number of jobs we’ve let go of or were let go from. Or opportunities lost. The funny thing about time is that unlike money, your favorite drink, or your data credit, you don’t save it by not using it.
Hecticness is understandable. After all, as Oliver Burkeman writes, “Given that the average lifespan consists of only about 4,000 weeks, a certain amount of anxiety about using them well is presumably inevitable: we’ve been granted the mental capacities to make infinitely ambitious plans, yet almost no time at all to put them into practice.” And let’s not for a moment presume that our problem is just quantity; it’s also quality. “Wherever we go, there seems to be only one business at hand—that of finding workable compromises between the sublimity of our ideas and the absurdity of the fact of us,” says Annie Dillard.
And that is exactly one of time’s mysteries. We dwell in it, and the we part is itself teeming with mystery enough to fill volumes.
It’s borrowed time (there goes the capitalism parallel again), the operative word being borrowed. From whom? And on what terms? You get different answers. Some say from chance, from the Force, from the universe, from evolution, from the future generation. From God.
Time changes us. Or at least reveals that we are not really as constant, consistent, or in control as we think we are. If you’re into modern philosophers, you might have come across one of those French ones who said that the principal question in life ought to be “Why not commit suicide?” In your teenage angst you may have agreed, and maybe even published your agreement with a poem, or a tattoo. Now, perhaps singing a lullaby to a six-month-old baby in your arms, you might say, what nonsense!
Time as mysterious. You get the idea.
I’ve come to realize that whenever I see time as a minor gift of the bigger gift of eternity, it’s easier to wean myself away from the idea that the main thing about time is how to manage it. For whoever bothers about managing a gift? As Frederick Buechner writes,
The grace of God means something like: Here is your life. You might never have been, but you are because the party wouldn’t have been complete without you. Here is the world. Beautiful and terrible things will happen. Don’t be afraid. I am with you. Nothing can ever separate us. It’s for you I created the universe. I love you. There’s only one catch. Like any other gift, the gift of grace can be yours only if you’ll reach out and take it. Maybe being able to reach out and take it is a gift too.
Happy New Year. Keep showing up, and enjoy the gift.
“In nostalgia, one sacrifices the present and the possibility of the future as one squats in the past. Nostalgia implies that God is present in one moment and not another, or more perniciously, that one prefers to be in a previous, unlivable moment more than the one God has brought them to now . . .
Our participation in the renewal of all things requires remembering the past. When we remember the past, we let the past portrayal of the future inform our present. In other words, when we look to the past, we re-view the present and our world in light of the future. This affects our perception of and action in the present . . .
Christians are called to remember the past, not to live in it. A follower of Jesus is not nostalgic. We do not turn to the past to reencounter or remedy a personal wound like some do in nostalgia. Rather, we turn to the past in order to reencounter healing and reconciliation with the goal of remedying the wounds of others here and now. Incarnational remembrance is sacrificial, not selfish. It minds the past to draw on it; it does not fill the mind with the past in order to reenact or relive it. Incarnational remembrance renews, it doesn’t relive.”
–Kyle David Bennett
Remember, my dear, to unfurrow your brow at least more
than half the time, that for all the liberties we fight for
in this world that we insist ought to be just, we should not
forget the right to refuse the oppressive accusation of anxiety.
Let the doggone proverbial other shoe drop wherever it may,
but for heaven’s sake let us not hinder the peace that passes
understanding from descending like a deluge where it will.
Remember, my dear, the children so carefree they might as
well be living in another world. Remember how we were
children once, more in touch with our preciousness and yet
never hounded by the compulsion, like a dictator, to retain the
status by our performances and endless, vicious, unspoken
comparisons. Who knows when we will become children again?
Remember that vengeance is not ours, and yet still that
those who succeed in injustice will not persist, and those who
persist in it will not succeed. That though we work our
butts off precariously toeing the line between drudgery and
insanity, somewhere beyond the horizon is a home cozier
than even a hobbit’s in the Shire.
Somewhere farther than we know (but for all we know,
in a sense closer than our own heartbeats), there is a rest
beneath the rest.
Remember, my dear, that at the center of the universe,
no matter how hidden it may be—obscured by our unholy
strivings or numbed by our cherished scars—is a face
acquainted with our troubles, but wearing not a frown
nor a smirk but a smile.
(March 2016, pace Frederick Buechner, Tim Keller, & Loren Eisely)