This morning while doing some research for a couple clients, I came across two interesting articles that seemed to connect.
One article was a piece by Rod Dreher talking about his time at the recent Society of Classical Learning (SCL) conference. Titled ‘The Problem with ‘Worldview’ Education‘, Dreher shared Joshua Gibbs’ insight that “real art is not something that calls forth an immediate response. You have to contemplate it, turn it over in your mind for a while.” Gibbs went on to suggest that one of the casualties of the worldview-based approach to education is that the rush to analyze texts through a worldview grid can prematurely foreclose–or even completely short-circuit–this necessary process of wondering about and contemplating texts.
From my article ‘More than Schooling: The Perils of Pragmatism in Christian Attitudes Toward the Liberal Arts‘:
“Being able to just be in the presence of beauty is central to coming to know God and to participate in the sacramental life. As students come to appreciate beauty for its own sake—independent of utilitarian goals—their souls are prepared to receive God at a deep, pre-cognitive level.”
Having grown up as a Christian, I would always have said I believed in the resurrection of the body. However, the doctrine of resurrection functioned as a kind of footnote in my thinking while my primary concern was focused on the immortality of the soul. Without giving it much thought, I simply assumed that the doctrine of resurrection was a shorthand way of referring to going to heaven when you die. Even though I had read the Gospel accounts of Christ’s resurrection many times, and even though I had read Paul’s lengthy discussion of bodily resurrection in 1 Corinthians 15, I still unthinkingly assumed that the resurrection of believers would be non-physical.
My belief in a non-physical resurrection was part of a larger perspective which deemphasized the importance of the physical world. Some of my earliest writings had argued that during the Old Testament the Lord’s work had been focused on the material world but in the era of the New Covenant His work was purely spiritual (i.e., non-physical). What happened in the material world is unimportant to God; the best we can hope to do is prepare for the next. In the next life, the soul will be liberated from the body that now imprisons it.
Last year I received an invitation to speak at a conference for professionals in the caring professions. The conference, which was attended by doctors, nurses, counselors, psychologists, psychiatrists, dentists, hospital and army chaplains, missionaries, marriage and family therapists, surgeons and students, was on the topic of pain and suffering. The conference organizers asked me to give a seminar on the topic “Gratitude During Times of Suffering” and my marching orders were simple: explain how it’s possible to remain thankful in the midst extreme of suffering.
Now I’ve never been particularly good at being thankful when things are going wrong. If I have trouble sleeping, I grumble the next day. If I don’t have enough money to buy something I want, I whine and complain to whoever will’; listen. If I have a physical injury, everyone in my circle of friends is sure to know about it. So expecting me to give a talk about practicing gratitude during times of suffering would be like asking ask John Wayne to dance Swan Lake, or asking Justin Bieber to sing the part for Count Almaviva in The Marriage of Figaro.
To put it bluntly, I found my assignment daunting. How could I teach other professionals a lesson I had not even mastered myself?
From ‘Best Kept Secrets About Brain Fitness: a Conversation with Graham Taylor and Robin Phillips (Part 3)‘:
In Greek mythology, the Muses were the offspring of Zeus’s union with Mnemosyne, the goddess of memory.
“People argue that the computer has diminished the need for humans to exercise their memories as much…. but I think it is an oversimplification. …if we don’t learn and remember things—perhaps because we think we can always look up the information online—then our brains will never have the opportunity to form schemas out of what we’ve learned. Our brains will be little better than a computer which is able to retrieve lots of information but isn’t able to sort the information out into schemas that are meaningful and wisdom-imparting. Also, it shouldn’t be overlooked that memory is closely linked to creativity. As our personal and collective memories are being outsourced to machines, we forget (no irony intended) that humans have always understood there to be a reciprocal link between memory and creativity. The Muses in ancient Greek mythology were the goddesses of inspiration for literature, science and the arts, yet significantly they were the offspring of Zeus’s union with Mnemosyne, the goddess of memory. I don’t think that was a coincidence: the Greeks understood that memory is at the heart of both creativity and wisdom. As the Greek playwright Aeschylus put it in Prometheus Bound, “Memory is the mother of all wisdom.” That’s why teaching the techniques for memory and learning ought to be at the heart of education. But because we aren’t teaching these techniques, what happens is that there is a vacuum in which numerous false ideas about memory arise.”
“If only someone would tell me what to do!” I often thought as I lay awake at night, going over and over the same problemsa in my mind.
The situation I found myself facing was different to the struggles I had faced earlier in my Christian life. In the early days of being a Christian, my focus had been on cutting out sinful habits and coming to terms with the claims of Christ on my life. It hadn’t been easy, but at least my marching orders had been straight-forward. By contrast, after many years as a believer, I increasingly found myself facing situations—sometimes on a daily basis—where I had no idea how God wanted me to behave. In the minutia of daily life, I encountered problems at work, problems with my teenage children, problems in the lives of those who looked to me for guidance, problems in my finances and health. I often found myself baffled, stumbling along without a clear sense of direction. On big decisions, I could go to my pastor for advice, but it simply wasn’t possible to get advice for the dozens of small problems that cropped up every day.
The Japanese have an ancient style of art known as Kintsugi, which is the art of repairing broken pottery with a material mixed with powdered gold or silver. Unlike other repair methods that attempt to disguise the cracks in broken pottery, Kintsugi illuminates the cracks, embracing them as part of the object’s history. When broken pottery is subject to this technique, it actually becomes more beautiful than pottery that was never broken in the first place.
In my Salvo article ‘Sex an the Kiddies‘ I pointed out that one of the subversive features of the over-sexualized environment our children are growing up in is that they are becoming desensitized. In a society where sex is used to sell everything from shoes to vegetables, the danger is that children become so used to it that they cease to consider things to be sexual which clearly are.
I sometimes say I used to be a journalist, although in reality when I used to write for Christian Voice the majority of what I did was simply to “curate” content from other news outlets. The difference between curation and genuine journalism is important to understand, since this distinction is in danger of being obscured amid widespread cynicism about the mainstream media.
Beth Kanter defines content curation as “the process of sorting through the vast amounts of content on the web and presenting it in a meaningful and organized way around a specific theme.” It “involves sifting, sorting, arranging, and publishing information.”