Tech Wise Family: 7&8. The Deep End of the (Car) Pool & Naked and Unashamed

7. The Deep End of the (Car) Pool

CAR TIME IS CONVERSATION TIME.

 

8. Naked and Unashamed

SPOUSES HAVE ONE ANOTHER’S PASSWORDS, AND PARENTS HAVE TOTAL ACCESS TO CHILDREN’S DEVICES.

For countless generations, sex was hardly ever easy, and it certainly was not everywhere. It was not easy, above all, because it was intimately connected to the begetting of children, and the arrival of a child is one of the most gloriously complicated events that can befall a human being. As far as possible from being everywhere, sex was meant to be confined to a single lifelong marital relationship, where –as almost any married couple can tell you- sex can be fulfilling and rewarding, but it is by no means always easy.

The easy-everywhereness of sex is dramatically increased by easy-everywhere access to alcohol, cannabis, or other drugs.

The norm, now, is for sex to be everywhere, available to everyone at every stage of life and in every configuration of desire, and to be easy –that is, unencumbered by consequences hang-ups, or commitments.

With sex dissociated so completely from the family, it is perhaps not surprising that family itself, so totally the opposite of easy-everywhere life, is being reconfigured.

Growing up without one’s biological father, specifically, is related to everything from early onset puberty, to early initiation of sexual activity, to vulnerability to sexual advances from nonbiologically related household members like stepfathers and half siblings.

 

The New Normal

Evidence is piling up that the earlier and the more you use porn, the less you are capable of real intimacy with real partners. There is no lasting sexual performance, let alone satisfaction, without the development of wisdom and courage.

All addictions feed on, and are strengthened by, emptiness.

So the best defense against porn, for every member of our family, is a full life. This is why the most important things we will do to prevent porn from taking over our lives and our children’s lives have nothing to do with sex.

A home where wisdom and courage come first; where our central spaces are full of satisfying, demanding opportunities for creativity; where we have regular breaks from technology and opportunities for deep rest and refreshment (where devices “sleep” somewhere other than our bedrooms and where both adults and children experience the satisfaction of learning in thick, embodied ways rather than thin, technological ways); where we’ve learned to manage boredom and where even our car trips are occasions for deep and meaningful conversation -this is the kind of home that can equip all of us with an immune system strong enough to resist pornography’s foolishness.

 

The Naked Truth

All sin begins with separation -hiding from our fellow human beings and our Creator, even if, at first, we simply hide in the “privacy” of our own thoughts, fears, and fantasies.

Martin Luther said, we can’t stop birds from flying over our head, but we can stop them from building a nest in our hair.

People who plunge into addiction can emerge from that shallow madness, retrain and rewire their brains, and rediscover real intimacy.

Tech Wise Family: 5&6. Learning and Working & The Good News about Boredom

5. Learning and Working

WE AIM FOR “NO SCREENS BEFORE DOUBLE DIGITS” AT SCHOOL AND AT HOME

The best and richest experiences of learning, it turns out, are embodied ones. Physically taking notes with a pen or pencil on paper –the act of forming physical letters by hand, with the twists and turns of the letter forms and the accumulating fatigue and need for rest- turns out to aid memorization and learning, even if we never consult the notes again.

All human thought requires embodiment, and without bodies we could not think. We can have a faint idea or hunch in our mind, but it is only when we speak or write it that it becomes clear, not just to others but to ourselves as well.

 

Dangerously Easy

The last thing you need when you are learning, at any age but especially in childhood, is to have things made too easy. Difficulty and resistance, as long as they are age appropriate and not too discouraging, are actually what press our brains and bodies to adapt and learn. We are designed to thrive on complex, embodied tasks that require the engagement of many senses at once.

The biggest problem with most screen-based activities is that they ask too little of us and make the world too simple. When our children could be making candy, they are playing Candy Crush.

 

Difficult and Rewarding

We most often give our children screens not to make their lives easier but to make our lives easier.

The truth is that our children, just like us, will spend far too much of their lives tethered to glowing rectangles. We owe them, at the very minimum, early years of real, embodied, difficult, rewarding learning, the kind that screens cannot provide. And that is why a family that cares about developing wisdom and courage will exert every effort to avoid the thin simplicity of screens in the first years of life.

What applies to children can apply to us adults as well. Our screen based work will be far more productive if we balance it with plunges back into the complex, three-dimensional physical world that reawakens both our brains and our minds, both our bodies and our souls.

 

6. The Good News about Boredom

WE USE SCREENS FOR A PURPOSE, AND WE USE THEM TOGETHER, RATHER THAN USING THEM AIMLESSLY ALONE.

In the history of the human race, boredom is practically brand new –less than three hundred years old. The English word does not appear until the 1850’s. Boredom –for children and for adults- is a perfectly modern condition. I’ve come to the conclusion that the more you entertain children, the more bored they will get.

The problem, as with many short-term solutions, is that solving the immediate problem requires leaving a bigger problem unsolved –and actually makes the bigger problem worse.

 

How Videos Bewitch

The entertainment we serve up to our children, and ourselves, constantly fills the screen with movement as swift as the meteor’s and colors as brilliant as the cardinal’s. It is purposefully edited to never require too much concentration or contemplation; instead, it grabs our attention and constantly stimulates our desire and delight in novelty. But in doing so, it gradually desensitizes us as well.

A world in which The Sopranos can seem innocent is a world ratcheting its way toward being unable to be shocked by anything –which is to say, a world completely full of boredom.

The very analog world is itself charged with beauty and surprise.

And the ones who used to be able to see this ordinary abundance in all its glory, in all its full capacity to delight and transfix our attention, were children. Children were the ones who simply went out to play in the ordinary world, even with no toys at all, because they had something far better than toys: grass and dirt, worms and beetles, trees and fields. The world they played in was rich, substantial, and rewarding of attention: the closer you looked, the more you saw; the more you listened, the more you heard.

Technology does little do develop our abilities to wait, pay attention, contemplate, and explore –all needed to discover the abundance of the ordinary.

The first people people to be bored were the people who did not do manual work, who did not cook their own food, whose lives were served by others. They were also, by the way, the very first people to have lawns.

 

Distraction and Delight

Boredom is actually a crucial warning sign –as important in its own way as physical pain. It’s a sign that our capacity for wonder and delight, contemplation and attention, real play and fruitful work, has been dangerously depleted.

We are not bored, exactly, just as someone eating potato chips is not hungry, exactly. But overconsumption of distraction is just as unsatisfying, and ultimately sickening, as overconsumption of junk food.

They have left me, as the ring left Bilbo, feeling “all thin, sort of stretched, if you know what I mean: like butter that has been scraped over too much bread.”

 

Screens on Purpose

The problem isn’t with our devices themselves –it’s with the way we use them. We simply have to turn off the easy fixes and make media something we use on purpose and rarely rather than aimlessly and frequently.

So when we do sit down in front of a TV screen, it will be for a specific purpose and with a specific hope, not just of entertainment or distraction but of wonder and exploration.

The good news is that the more often we resist the easy solution, the easier the solution will be to find –because our children (and we ourselves) will start to develop capacities to explore and discover that will make them less prone to be bored in the first place.

When we do put on a video or otherwise fire up a screen for a purpose, we’ll follow another principle: never entertain your children with anything you find unsatisfying, just like you shouldn’t feed your children anything you don’t enjoy eating yourself.

Future Faith: Challenge Six: Rejecting the Heresy of Individualism

For any community to thrive, there must be more members who can say “me for the community” than those who say “the community for me.”

The deeply imbedded sense of individualism, accentuated by the political framework of modern liberalism, corrodes attempts to strengthen bonds of community, whether in church or society.

Me for community or community for me

That simple contrast—me for the community versus the community for me—captures the heart of the dilemma facing modern Western culture and, by extension, the expressions of the church that are sustained in its midst.

Modern Western culture freed humanity from oppressive, authoritarian rule governing thought, religion, and political structures. The role, rights, and agency of the individual became paramount.

One agrees to the obligations of belonging to a wider community to guarantee and gain certain individual rights and freedoms.

In the famous words of John Donne, “No man is an island, entire unto itself.” We live together in essential networks and webs of social cohesion and interaction.

Philosophers like Ayn Rand took individualism to such extremes that selfishness became a virtue, dismissing altruism and self-sacrifice and advocating a radical laissez-faire capitalism free of any government interference.

Think, for instance, of the famous line in President John F. Kennedy’s inaugural address: “Ask not what your country can do for you, ask what you can do for your country.” It was a political way of saying, me for the community, rather than the community for me.

Pew Research Center posed this question to Americans and Europeans: “What’s more important in society, that everyone be free to pursue life’s goals without interference from the state, or that the state play an active role in society so as to guarantee that nobody is in need?” Fifty-eight percent of Americans cited that an individual’s freedom was most important, while majorities in European nations felt the opposite.

Life organized around “me” at the center is constantly reinforced.

Biblical faith and community

That assumption is, in fact, foreign to Christian faith. Put simply, it’s an unbiblical, alien concept.

Throughout salvation history, God’s action has focused on creating a people faithful to God’s love and purposes for the world. Through the life, death, and resurrection of Jesus Christ, people are invited to become members of this community based on God’s grace and empowered by the Holy Spirit.

Much of the New Testament is devoted to explaining to, exhorting, and instructing those who follow Jesus what it means to live together as a community, experiencing the gifts of the Spirit, and demonstrating the unity and reconciliation that is God’s gift.

The metaphor of existing together as one body powerfully highlights the intrinsic interdependence of every member with one another.

Another frequent metaphor for the church in the New Testament is the family.

The goal is to become incorporated into a community that is the vehicle for God’s transforming work in the world. The goal is not to find one’s individual happiness and affirm one’s individual rights. Therefore, Christians are always beckoned primarily to say, “me for the community.” That’s what it means to be claimed by God and participate in God’s ongoing transformation and redemption of the world.

The Christian journey always has an inward as well as an outward direction.

Christian faith is intended to be personal. Most definitely. But Christian faith is not intended to be individual. There’s a difference. We are addressed personally by God.

However, one’s transforming, personal encounter with God’s grace and love destroys the illusion of individualism.

views of reality

Dietrich Bonhoeffer led one of the “underground seminaries” of the Confessing Church in the 1930s, before it was closed by the Nazis. There he established practices to build the life of Christian community through prayer, meditation on Scripture, and identification with the most vulnerable in society.

life as relationships

The Cappadocian Fathers (including Gregory of Nyssa, Basil of Caesarea, and Gregory Nazianzen) of fourth century eastern Turkey finally turned to a word from Greek theater, perichoresis—circle dance—to describe the foundational quality of God’s character: relationship and communion. In the beginning was relationship.

Individualistic self-indulgence will always search for threads of religious justification and blessing, particularly in the crazy patchwork quilt of American Christianity.

the power and promise of community

A thirst for community, however, among both rich and poor persistently endures.

starting with community

A popular African proverb: “If you want to go fast, go alone; if you want to go far, go together.” offers a glimpse of how togetherness is valued over individualism in African cultures.

“Ubuntu” is that “a person is a person through other people.” This means that one can never conceive of their own identity as an isolated individual. Rather, personhood can only emerge out of relationships with others. Our humanity, in fact, is not embedded in our individuality but bestowed upon us by others. That’s how linked we are in bonds of communal belonging.

Bishop Desmond Tutu, the Nobel Prize-winning cleric from South Africa, helped export the concept of Ubuntu in his writings. “A person with Ubuntu,” wrote Tutu, “is open and available to others, affirming of others . . . knowing that he or she belongs in a greater whole, and is diminished when others are humiliated or diminished.”

“Liberation Theology” attempted to reconstruct theology by seeing the world and reading the Bible “through the eyes of the poor.”

Drawing as well on themes of solidarity within the political currents of the continent, such communities incarnated the conviction that the power of the gospel had to find its starting point in communal life with one another.

The power and promise of grounding faith in community that is so prevalent in global Christianity challenges US congregations to seek a transforming vision of future faith that is not based on the heresy of individualistic Christianity.

discussion guide

 

  • What do you think of Jean Vanier’s proposal that for any community to thrive, “there must be more members who can say ‘me for the community’ than those who say ‘the community for me’”?
  • How does the world around us, and sometimes even the church, organize life with “me” at the center?
  • From what biblical examples does the author draw in the perspective of life organized around community? What benefits are experienced “in community”?
  • How does God’s nature itself lead us toward community?
  • What examples of both individualistic ministry and community-based ministry are given in the chapter?
  • How can the power and promise of grounding faith in community, which is so prevalent in global Christianity, sharpen your faith community’s life together?
  • What more do you want to learn or do based on reading this chapter of the book?

 

Previous post can be found here:

Challenge One: Revitalizing Withering Congregations

Challenge Two: Embracing the Color of the Future

Challenge Three: Seeing through Non-Western Eyes

Challenge Four: Perceiving the World as Sacred

Challenge Five: Affirming Spirit-Filled Communities

For more on this, please support the author and buy his book at Amazon or Fortress Press. I do not receive any compensation for this summary.