This should have a profound impact on how we share Jesus with people. Less propositions. More stories.
I’m aware of the irony in that sentence. It would have a profound impact on how I blogged if I was able to figure out how to tell a story about telling stories – and just how powerful they are.
Everywhere I turn these days, in the pages of the Bible at least, but also in some thinking about media and communications stuff I’m blown away by how significant the “image of God” is in the storyline of the Bible. It is vastly unrelated as part of the narrative.
You can basically chart how well humanity is going at being human by how near or far they are from carrying out their function as image bearers. What their hearts are beating for. The heart functions as something of a yardstick for measuring imageness.
Like the whole story of the Bible, it culminates in Jesus.
Here are some of the things I keep noticing.
1. Bearing an “image” is about representation, not just replication. Images have always had an incredible power to communicate and change others. And have been used as communication tools by nations and religious organisations since Genesis was written. Idols in ancient near eastern temples were made alive by a ceremony where their mouths were opened. Once they were “alive” – they were believed to manifest, and speak for, the god they represented. Eden is a temple. Adam is God’s image in the heart of his temple. The word image in Genesis 1-2, and its near eastern cognates (words that sound like it in other similar languages), is almost universally used for these idols of gods and god-kings (kings who presented themselves as divine representatives).
2. We all bear the image of something – at the heart of Adam and Eve’s rejection of God was a decision to promote their own image. You can’t not bear an image of the god you worship – even if the god is yourself and your picture of success. I think it’s telling that while Adam was created in God’s image, Seth was created in Adam’s…
5 “For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.” – Genesis 3
When God created mankind, he made them in the likeness of God. 2 He created them male and female and blessed them. And he named them “Mankind” when they were created.
3 When Adam had lived 130 years, he had a son in his own likeness, in his own image; and he named him Seth. – Genesis 5.
3. The image we bear is closely related to the things we turn into idols. The things we get excited about. The desires of our hearts. Our hearts no longer desire God. They are broken.
“The heart is deceitful above all things
and beyond cure.
Who can understand it?” – Jeremiah 17:9
Son of man, these men have set up idols in their hearts and put wicked stumbling blocks before their faces. Should I let them inquire of me at all? – Ezekiel 14:3
The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. – Genesis 6
4. Part of the brokenness we feel, and the longing we naturally have is to do with trying to recapture the image we were created to bear. This supplies the narrative tension in the Old Testament.
But if from there you seek the Lord your God, you will find him if you seek him with all your heart and with all your soul. – Deuteronomy 4:29
Then in the nations where they have been carried captive, those who escape will remember me—how I have been grieved by their adulterous hearts, which have turned away from me, and by their eyes, which have lusted after their idols. They will loathe themselves for the evil they have done and for all their detestable practices. – Ezekiel 6:9
“But as for those whose hearts are devoted to their vile images and detestable idols, I will bring down on their own heads what they have done, declares the Sovereign Lord.” – Ezekiel 11:21
5. We can only recapture that image if God re-creates us.
Therefore speak to them and tell them, ‘This is what the Sovereign Lord says: When any of the Israelites set up idols in their hearts and put a wicked stumbling block before their faces and then go to a prophet, I the Lord will answer them myself in keeping with their great idolatry. I will do this to recapture the hearts of the people of Israel, who have all deserted me for their idols.’
6. The residual image of God in our humanity gives humans dignity and value, even if the image of God is no longer fully realised. It also enables us to know what “good” is, even if we can’t do it. I think this is the tension Paul is reflecting on in Romans 7 (which leads to Romans 8, which culminates in Romans 8:29).
7. We become, and bear the image of, the idols we behold. Part of the damage sin does to what it means to be human is that we can’t behold God the way we were made to. Our idols work because they shape our lives around our desires.
Those who make them will be like them,
and so will all who trust in them. – Psalm 115
For their hearts were devoted to their idols. – Ezekiel 20:6
I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. – Ezekiel 36:26
8. The tools we use shape us as much as we shape things with them. Nothing is neutral. The things we choose to use and make part of our lives rub off on us. We should try really hard not to become beholden to the things we hold or methods we use.
9. We can’t re-image God without a change of heart – the whole narrative of the Old Testament, culminating in becoming New Creations in Jesus, by God’s Spirit – can be understood as telling the story of humanity’s repetition of Adam and Eve’s attempt to make a name for themselves, not God (ie build their own image), and our inability to properly bear God’s image, even in our best moments. The promise of the new covenant and new hearts is a promise to restore the image of God and its communicative function in humans.
The Lord your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live. Deuteronomy 30:6
I will give them a heart to know me, that I am the Lord. They will be my people, and I will be their God, for they will return to me with all their heart. Jeremiah 24:7
7 The path of the righteous is level;
you, the Upright One, make the way of the righteous smooth.
8 Yes, Lord, walking in the way of your laws,
we wait for you;
your name and renown
are the desire of our hearts. – Isaiah 26
10. Jesus being “the image of the invisible God” is hugely anthropologically significant. Especially when we are being conformed into his image. This transformation isn’t just restoration, it’s renovation.
11. The image of Jesus is at the heart of Paul’s imitation of Jesus – especially, this is the image of Jesus on the cross as described in Philippians 2. It’s also at the heart of the ethos bit of our communication as Christians – people who bear the image of Jesus and become more like him through the transformation of our hearts.
12.The mission of God, and thus the mission of the church, is to see the image of God restored in people, by the Gospel of Jesus, through the Holy Spirit. These people become communicative agents of God as they represent God through their changed humanity and heart.
If you’d asked me two months ago who I’d have around for dinner in one of those fantasy dinner guest arrangements, I’d have said, listed chronologically:
While I reckon that’d be a pretty interesting group of guests, I realise it isn’t the sort of group that appeals to everybody. They appeal to me because they are people, communicators in fact, who loomed large in my Masters project. Which was a look at how communication mediums and technology have been harnessed by Christians (and their Jewish predecessors) to communicate to people about God. You can read my project here to see where I went – it informs my excitement about this new book.
After this week, I think I’d squeeze in an extra dinner guest. Tom Standage. Eight is a better number for dinner anyway.
I’d invite him as much for his sake as for mine – because having read his new book Writing on the Wall: Social Media – The First 2,000 Years
You might have caught this post last week, featuring a presentation Tom Standage made at a TEDx about Cicero and social media, where I talked about how Paul was a pretty efficient user of social media too.
Cicero is a pretty fascinating guy – and, for what it’s worth, in my project I argue that he was pretty influential, directly, on how Paul approached communication, especially oratory, as a Christian. I think his letters to the Corinthian church – a city enamoured with sophistic oratory (all flash, no substance) draw from Cicero’s writings about oratory to critique the Corinthian’s buying into Sophistic standards by suggesting that Jesus was the ideal orator who should be imitated. There’s another link between Paul and Cicero – the city of Tarsus. The capital of Cilicia.
Very few people have bothered to make any connection between Paul and Cicero – because most modern Biblical scholars assume that Paul was an idiot. Because he calls himself one (quite literally – it’s the Greek word he uses in 2 Corinthians 11:6). But there are incredible overlaps in the terminology they use, in their critique of other forms of oratory, their emphasis and use of ethos and character in persuasion, and in the position they implicitly or explicitly adopt towards the Roman Empire. There’s a huge similarity in their communication praxis. And one thing modern Biblical scholars fail to explain is how Paul, if he’s an idiot, managed to be one of the most effective communicators of all time…
So it was exciting to me that Writing on the Wall opened with…
In July 51 B.C. the Roman statesman and orator Marcus Tullius Cicero arrived in Cilicia, in what is now southeast Turkey, to take up the post of proconsul, or regional governor.
He gets to Paul, he talks about Luther (in fact, it was an article he wrote about Luther’s use of pamphlets in the Reformation, that forms part of this book, that inspired a significant part of my project). The book offers a fascinating approach to the use of media through history by different groups or in support of different causes – it is massively useful for people who want to think about how they might participate in spreading any sort of message (ie Christianity), and it’s an interesting look at how the world works. I’m not just saying this because it meshes, pretty substantially, with what I already thought… Standage is a pretty compelling storyteller, and has weaved some incredible threads through history together into a rich picture of the way media works – and the way people work with media. There’s lots to learn, and a fair bit to digest. I like to highlight interesting passages as I read on my kindle, and I refer back to my highlighted passages more than the book itself – this book was more highlight than text when I finished.
I mentioned Marshall McLuhan as one of my dinner guests – he’s a guy a lot of media studies people now hold up as some sort of oracle, because he, somewhat like a horoscope (in that he was so general he couldn’t fail) – predicted the Internet and social media (the “Global Village”) before its time. I like McLuhan mostly because he makes some nice quasi-theological (or actually theological at times) observations about the impact of media on its users, and the importance of harnessing new, complementary, mediums for advancing a message.
He said, at one point:
“Any change in the forms or channels of communication, be it writing, roads, carts, ships, stone, papyrus, clay, or parchment, any change whatever has revolutionary social and political consequences.”
The empires that survive or thrive, through history – are those that figure out how to use these mediums. This is powerfully demonstrated in Writing On The Wall – not just at the “empire” level, but at the level of communicating ideas. McLuhan drew largely on a book called Communication and Empire by Harold Innis, which is a profoundly interesting companion to Writing on the Wall (and is available in full from Project Gutenberg).
Standage’s treatment of social media throughout the ages features Cicero, Paul and early Christianity, seditious and salacious poetry in the British court, the independence movement in the United States, the importance of coffee houses in the developing, fermenting, and sharing of ideas, and the rise of pamphlets, journals and newspapers, then the Internet – it tracks the fascinating movement from media being the voice of the people, to people being the commodity sold by centralised media, to advertisers. It’s profoundly useful, and very interesting.
You should read it.
But what really excited me about reading this book – was the way social media augmented the reading process. There’s quite a bit of stuff written out there about how social media is changing the way we read and experience texts. An example would be Nicholas Carr’s The Shallows: What the Internet Is Doing to Our Brains
And it’s true. Often these are quite pessimistic – they tend to lament the halcyon days of long attention spans, and being cloistered somewhere with a hard copy book. Interestingly – Standage shows in Writing On The Wall that the introduction of every new medium sees the same old criticisms rehashed (and this idea isn’t all that new – there’s even an XKCD comic about this, and I wrote about it somewhere)…
Enthusiasm for coffee houses was not universal, however, and some observers regarded them as a worrying development. They grumbled that Christians had taken to a Muslim drink instead of traditional English beer, and fretted that the livelihoods of tavern-keepers might be threatened. But most of all they lamented, like critics of social media today, that coffee houses were distracting people and encouraging them to waste time sharing trivia with their friends when they ought to be doing useful. – Writing On The Wall
I think most of us are a little bit inconsistent in our thinking here – and we’re happy to be inconsistent. Even early adopters. A nice example of this can be found in two essays by Nicholson Baker, published in the same book of essays – The Way the World Works: Essays
Anyway. McLuhan, and Carr are right. New mediums change the way we experience texts, and life. And I think this is exciting (which puts me firmly in the optimist camp when it comes to this debate). Baker is right – new mediums owe a profound debt, that we shouldn’t forget, to old mediums. But Standage has something more to add – the more things change, the more they stay the same – experiencing texts has almost always been a social activity. When the social element is removed from the communication equation – namely, when participants become the product, not the audience – something is missing in how media is being produced. This missing “social” aspect is something essential to communication. Why write something down if it’s not to be transmitted to, and experienced by somebody else? An audience. Communication is inherently social. Social media is, at this point, simply helping a text reaching its natural end. Faster. With great efficiency.
So texts should be being produced to be shared and discussed. And social media – as we currently know it – survives and thrives when this happens.
So, because I was already excited about the book’s material, and had already put a fair amount of thought into the subject matter, I thought why not read this book as though it’s a conversation with Tom Standage. And why not make it one. He’s on Twitter. I’m on Twitter.
He’d even already responded to a couple of things I’d tweeted him while anticipating Writing On The Wall’s release.
I read Writing On The Wall as an ebook, on my iPad, in the Kindle app. And as I read, when I found things that excited me, or had questions, I tweeted @tomstandage. He seems like the kind of guy you’d want at a dinner party. So he tweeted back.
And this is what excited me most about reading Writing On The Wall. It’s what excites me about social media being a tool that breaks down distance, and allows people who share interests to discuss things from opposite points on the globe. Sure – you’ve always been able, in a round about way, to write to an author. To send fan mail. To ask questions. To publish in response – but never like we’ve been able to now.
This exercise, where I’m publishing a review of a book on my blog, this is the continuation of a book promotion strategy that began in ancient Rome – but the ease with which this will be shared by people who are interested, and the link this contains to a place where you can buy the ebook, and start reading it right now. That’s amazing. Time and space have truly collapsed.
The distance between author and reader has collapsed. I started tweeting Tom about this book the day it was released. The day I started reading it. I tweeted him as I read it. Day after day. We chased tangents. Shared our passion for Cicero. And the content of the book – while excellent when contained in the book – came alive a little more as I asked questions, and received answers. I was even able to share a quote from Luther, one of his letters, that given the response, seemed new to Tom. I’ve even just started calling him “Tom” in this paragraph – such is the added familiarity or breakdown in formality this experience created. I’m not reviewing this book as someone with an academic interest in the book – though I have that (and the extensive bibliography at the end of the book was pretty exciting to me). I’m reviewing it as a guy who feels like he spent the week talking to another person. The author. And that is something. Something different. Something exciting. For me it demonstrated the substantial premise of the book better than the content itself – we people are wired to be social, and the networks we create or in which we function as nodes, and the ‘media’ that brings such nodes together work best when medium, message, and participants come together in harmony (where medium and message are in sync) and without impediment.
I’ll understand if you’re already over this post – but before you check out, I do want to thank Tom for talking to me (via Twitter). He seems like a really nice guy. And Tom – if you’re reading – feel free to take me up on the dinner offer. The other guys are dead though (except for Jesus, but he’s elsewhere). So I think it’ll just be you and me.
So here are some highlights from our conversation. Starting when I read a post on his blog about Cicero… Before I started reading the book – because social media, in this case, actually extended the experiencing of the book beyond the actual reading of the book. Which again, serves to demonstrate the principle in question – and is another nice parallel to Cicero’s approach to promoting books.
Hi @tomstandage, your terrific how the Reformation Went Viral story from a while ago spawned my Masters project. Wanted to say thanks.
— Nathan Campbell (@nm_campbell) September 27, 2013
@tomstandage also – I have a working theory that Cicero heavily influenced the Apostle Paul – looking forward to reading Writing on the Wall
— Nathan Campbell (@nm_campbell) September 27, 2013
@nm_campbell What sort of influence? Literary style? Travel in Asia Minor?
— Tom Standage (@tomstandage) September 27, 2013
@tomstandage Cicero was governor of Cilicia just after writing De Oratore, I reckon you can source criticise some of Paul’s approach
— Nathan Campbell (@nm_campbell) September 27, 2013
@tomstandage my theory is that Paul trained at a rhetorical school in Tarsus, that used Cicero’s books as textbooks.
— Nathan Campbell (@nm_campbell) September 27, 2013
@nm_campbell Fascinating!
— Tom Standage (@tomstandage) September 27, 2013
@tomstandage probably similar use of “social media” too, with the “epistle” form. Both anti-imperial, big on ethos. But big differences.
— Nathan Campbell (@nm_campbell) September 27, 2013
@nm_campbell Right. Cicero is trying to preserve the status quo; Paul is an insurgent
— Tom Standage (@tomstandage) September 27, 2013
@tomstandage also very different views on the social status of crucifixion. Paul seems to pull oratory through that grid.
— Nathan Campbell (@nm_campbell) September 27, 2013
@tomstandage anyway. Love that Cicero features in the book. Very much looking forward to it.
— Nathan Campbell (@nm_campbell) September 27, 2013
This is when I wrote the post about Paul as a social media pioneer – ignorant of what was in Writing On The Wall about Paul…
Blogging: Cicero and the Apostle Paul as social media pioneers http://t.co/1dx7PU7Jr2
— Nathan Campbell (@nm_campbell) September 28, 2013
Cicero and the apostle Paul as social-media pioneers by @nm_campbell http://t.co/gSOsbCROrw << BTW, Paul *is* in my book
— Tom Standage (@tomstandage) September 28, 2013
And here’s where I actually started reading the book.
This book about social media in the ancient world is out today. From @tomstandage. I’m looking forward to reading it: http://t.co/hGzvFRJ46r
— Nathan Campbell (@nm_campbell) October 10, 2013
.@nm_campbell Thanks! It’s the UK Kindle edition of “Writing on the Wall” that is out today — US editions next week http://t.co/qLRDscKQq4
— Tom Standage (@tomstandage) October 10, 2013
@tomstandage now finished Luther bit – also great. Slightly sad you didn’t mention his font snobbery (http://t.co/XQ0Go4jnKF).
— Nathan Campbell (@nm_campbell) October 10, 2013
@nm_campbell Yes, perhaps I should have explained that he complained about printers, even as he benefited from them
— Tom Standage (@tomstandage) October 10, 2013
Here’s where I asked Tom a question about something not in the book, which I reckon is a nice piece of support for his argument (and where my project had gone a little more – the use of imagery to complement text/spoken stuff by providing visual representations of “ethos”)…
@tomstandage did you consider image based Roman FB precursors like coins and family statues where people depict themselves being impressive
— Nathan Campbell (@nm_campbell) October 10, 2013
@nm_campbell Not really — coins were a form of social media (see http://t.co/BeGtJhsxK5) but statues cannot be copied/shared by friends!
— Tom Standage (@tomstandage) October 10, 2013
@tomstandage instagram photos can’t be natively shared yet either (can on FB). There’s a “look at the awesone life I’ve built” aspect also
— Nathan Campbell (@nm_campbell) October 10, 2013
@nm_campbell No native sharing, true, but your friends can see what you Liked, which is a form of sharing. And agreed on “awesome life”
— Tom Standage (@tomstandage) October 10, 2013
@tomstandage similar to how brands use FB etc. I reckon there’s a tight link between image, ethos & brand. Cicero leveraged this in speeches
— Nathan Campbell (@nm_campbell) October 11, 2013
@nm_campbell Yes, I see what you mean. Statues as social media!
— Tom Standage (@tomstandage) October 11, 2013
@nm_campbell I didn’t mention the way Romans were judged in the forum by how many followers they had. But they were!
— Tom Standage (@tomstandage) October 11, 2013
@tomstandage there’s a great line in Acts about people in the Athenian marketplace doing nothing but talking about the latest ideas. YouTube
— Nathan Campbell (@nm_campbell) October 12, 2013
@tomstandage now up to coffee houses – another subject dear to my heart. My favourite anti-coffee house propaganda: http://t.co/QbpmftQARG
— Nathan Campbell (@nm_campbell) October 12, 2013
@nm_campbell Yes, another of my favourite bits. Off to make coffee now!
— Tom Standage (@tomstandage) October 12, 2013
We talked a little bit about Machiavelli, Cicero’s brother’s guide to winning elections, and Marhsall McLuhan (he’s less of a fan than I am) – but I’m trying not to post everything. As you can see, he was quite generous with his time, and patient with a young punk from Australia lobbing him just about everything that sprang to mind while reading his book…
@nm_campbell Very glad you enjoyed it — thanks for live-tweeting your reading of it!
— Tom Standage (@tomstandage) October 12, 2013
@tomstandage that’ll be part of the review. It’s the first time I’ve read a book while in conversation with the author. Quite meta.
— Nathan Campbell (@nm_campbell) October 12, 2013
@nm_campbell Likewise, the first time I’ve watched someone read one of my books while in conversation with them! (1/2)
— Tom Standage (@tomstandage) October 12, 2013
@nm_campbell Kindle highlights are also interesting for authors; readers talk back and tell you what they liked most! Two-way traffic! (2/2)
— Tom Standage (@tomstandage) October 12, 2013
And this is where it gets more meta. Because I was tweeting him as I wrote this review…
@tomstandage I read an essay by Nicholson Baker about his habit of writing out paragraphs he liked (similar to a commonplace book).
— Nathan Campbell (@nm_campbell) October 13, 2013
The commonplace book features in Writing On The Wall…
@tomstandage he hand copied them & collected them as inspiration. Which I quite like (though this is less tactile).
— Nathan Campbell (@nm_campbell) October 13, 2013
@tomstandage but also interesting to see what others highlight. as a preacher it’s interesting to see what bits of the Bible people like.
— Nathan Campbell (@nm_campbell) October 13, 2013
There’s lots to love about Writing On The Wall, and every criticism I had, or that I anticipated making, as I read was tied up as a loose end or answered by the bibliography. There were times that I wanted to dig deeper or find out a source – these times are more than adequately addressed by the end of the book. And if you’ve got more questions, you can always do what I did – and ask the author. Because that’s a social reading experience – and medium and message wouldn’t add up like they do in this case if @tomstandage was an anti-social type.
This Tumblr We Never Look Up tracks how technology makes people less present in whatever physical space they’re in.
“A new study showed that young adults who text more than 100 times a day tend to be more interested in wealth, vanity and less so in leading a virtuous life.
Led by psychology professors Paul Trapnell and Lisa Sinclair, the University of Winnipeg study suggested that students who text that much are 30 percent less likely to value living an “ethical, principled life,” compared to those who texted 50 times or less a day. The study also showed that heavy texters exhibited higher levels of ethnic prejudice.
Researcher gleaned their findings from 2,300 freshman psychology students who took online surveys about their goals in life, personality traits and how much they texted. Around 30 percent reported texting 200 or more times a day, while 12 percent indicated they texted more than 300 times a day.”
And this technological evolution is potentially rewiring our brains. That study says people are becoming, like, more superficial and stuff.
“The study aimed to test the “shallowing hypothesis” that Nicholas Carr discusses in his book “The Shallows: What the Internet is Doing to Our Brains.” The hypothesis suggests that relentless texters and heavy users of Twitter are more superficial because the platforms encourage rapid and brief interactions that promote shallow thought.
“The values and traits most closely associated with texting frequency are surprisingly consistent with Carr’s conjecture that new information and social media technologies may be displacing and discouraging reflective thought.”
There’s another book that says we’re all, well, at least the males of the species, becoming man-children because of these changes.
“This new kind of addictive arousal traps users into an expanded present hedonistic time zone. Past and future are distant and remote, as the present moment expands to dominate everything. And that present is totally dynamic, with images changing constantly. Boys’ brains are being digitally rewired in a totally new way to demand change, novelty, excitement and constant stimulation.”
This is mostly due to porn – which does terrible and damaging things to the brain – but the writer of the book quoted in this blog post, also points the finger at the dreaded spectre of video games.
“That means they are becoming totally out of sync in traditional school classes, which are analog, static and interactively passive. Academics are based on applying past lessons to future problems, on planning, on delaying gratifications, on work coming before play, on long-term goal setting.”
Lots of people see the negatives associated with these social changes (and again – there are only negatives associated with the porn industry and what it does to those who fall into its clutches). And there are negatives – if people look at their devices and never connect with real people. That’s certainly not been my experience of social media and its impact on my real world social interactions… sometimes I think someone should study the average age of people who write negative studies about young people.
But are people less connected and more selfish? I don’t know if this is a properly basic understanding of the social web. Even when the web goes wrong – and it did horribly in the aftermath of the Boston Bombings as Reddit went on a terrorist hunt – it goes wrong socially. It goes wrong because it brings people together in new ways. It harnesses the mob mentality. Texting is the same – it can appeal to our baser natures and amplify our capacity for sinfulness. Sure. But you don’t need smart phones and university studies to know that young people are vacuous and vain. In the main. Consider Narcissus. Facebook is the modern day version of the mirrored pool.
Are we failing to grow up? Or are the young people of today forced to confront less affordable housing than ever before because of the avarice of the generations above them. This will cause inevitable social change. So will new technology.
Sooner or later, as Christians, we’ve got to start thinking about how we get people thinking about Jesus when they’re staring at their iThings and playing games. If that’s where people are spending all their time “doing nothing but talking about and listening to the latest ideas” (like the marketplace in Acts 17:21), then we, like Paul, should see that as an opportunity for cultural critique and gospel engagement – not simply hand-wringing and condemnation. Imagine if Luther had condemned the printing press – because people reading and writing pamphlets wouldn’t be talking to other people. Or people ignoring Paul because he wrote them letters rather than being present…
It seems we’re at a bit of a crossroads in the Australian evangelical church at the moment – once we recognise that the church isn’t really growing – do we throw our lot in with Spurgeon, or with Augustine… For many in our scene – faithful preaching from the pulpit is the ultimate panacea – and if the church isn’t growing then it doesn’t matter, so long as we’re faithful, or perhaps a lack of growth is a sign of some lack of faithfulness…
I reckon the problem is that many of us have conflated “faithful preaching of the gospel” with “expository preaching on a Sunday” – and we’ve pretty much checked our responsibilities in at the door at that point. I’m not going to argue against expository preaching – because I think it is part of faithfully preaching the gospel – but I wonder if we’re missing two-thirds of the persuasion triangle… We seem hesitant, or suspicious, of anything other than unadorned words – be it emotive production values or anything that by itself would be manipulative, or an emphasis on the sort of life and good works we should be producing outside of the pulpit… Part of this has been from a desire to respond to the imbalance of the pentecostal movement on one hand, and the social gospel driven ecumenical movement, which focused solely on “liberating the oppressed” because nobody could agree on what the gospel actually is, on the other. But we’ll get to that when we get to the triangles below…
I read this stirring Spurgeon quote about preaching that Justin Taylor shared a couple of days ago, especially these bits:
“Are you afraid that preaching the gospel will not win souls? Are you despondent as to success in God’s way? Is this why you pine for clever oratory? Is this why you must have music, and architecture, and flowers and millinery? After all, is it by might and power, and not by the Spirit of God? It is even so in the opinion of many.”
…”I have long worked out before your very eyes the experiment of the unaided attractiveness of the gospel of Jesus. Our service is severely plain. No man ever comes hither to gratify his eye with art, or his ear with music. I have set before you, these many years, nothing but Christ crucified, and the simplicity of the gospel; yet where will you find such a crowd as this gathered together this morning? Where will you find such a multitude as this meeting Sabbath after Sabbath, for five-and-thirty years? I have shown you nothing but the cross, the cross without flowers of oratory, the cross without diamonds of ecclesiastical rank, the cross without the buttress of boastful science. It is abundantly sufficient to attract men first to itself, and afterwards to eternal life!”
…In this house we have proved successfully, these many years, this great truth, that the gospel plainly preached will gain an audience, convert sinners, and build up and sustain a church.
There is no need to go down to Egypt for help. To invite the devil to help Christ is shameful. Please God, we shall see prosperity yet, when the church of God is resolved never to seek it except in God’s own way.
There is much to like in Spurgeon’s quote – the church is God’s agent in the world and its job is to promote, proclaim, declare, whatever verb you like, the wonder of the Gospel of Jesus Christ. That’s our mission, and arguably how we worship.
But there are a couple of things that rankle me in this quote – while I agree that the gospel requires words – because it is the story of God’s word made flesh…
In fact – on the second point – what we do with the “gold” we find – or the goodness of creation – is an incredibly strong part of our testimony.
The “receive, redeem, reject” paradigm for culture that has been made popular by Keller, Driscoll, et al is pretty useful – and it works with the plundered gold analogy that Augustine ran with…
If the gold of Egypt is some sort of “truth” – a “created order” thing, being used in a cultural way – perhaps, for the purpose of this post, a persuasive technique, or musical style… it seems to me there are four options for this thing:
1. Leave it in Egypt – assuming the gold itself is inherently bad – because people use it to make idols.
2. Bring it with you, as is, or make it your own idol – like a golden calf, at the foot of Sinai.
3. Bring it with you, because gold is beautiful – recognise its goodness without worshipping it – music whether written to honour God – like Bach, or written as a recognition of the way ordered sounds can work together to create pleasure – captures something of the goodness of creation, as music.
4. Bring it with you, use it to glorify God – build the temple out of it, artistically, with sculptures. People will then both understand a good God made it, and understand that this Good God is Yahweh, who reveals himself in creation, and the redemption of creation.
The first seems to be Spurgeon’s approach when it comes to what happens in church, the fourth seems to be what Augustine advocates… it’s no secret that I think Augustine is right – my masters project is going to be an application of his principle to modern communication theories. Here’s the money quote…
“…all branches of heathen learning have not only false and superstitious fancies and heavy burdens of unnecessary toil, which every one of us, when going out under the leadership of Christ from the fellowship of the heathen, ought to abhor and avoid; but they contain also liberal instruction which is better adapted to the use of the truth, and some most excellent precepts of morality; and some truths in regard even to the worship of the One God are found among them. Now these are, so to speak, their gold and silver, which they did not create themselves, but dug out of the mines of God’s providence which are everywhere scattered abroad, and are perversely and unlawfully prostituting to the worship of devils. These, therefore, the Christian, when he separates himself in spirit from the miserable fellowship of these men, ought to take away from them, and to devote to their proper use in preaching the gospel. Their garments, also —that is, human institutions such as are adapted to that intercourse with men which is indispensable in this life — we must take and turn to a Christian use.”
There really is no “Egyptian Gold” – but rather an Egyptian use of Gold, that may or may not be redeemable. This is demonstrably the case if we believe that every idol results from taking something good that God has made and using it in wrong ways.
But all this got me thinking about “faithful preaching”… and triangles.
If the following linked premises hold true:
There’s something nice and Incarnational about all of this that I’m increasingly appreciating…
But if these points are true – then we can kind of understand “faithful preaching” using an Aristotelian framework, which includes logos, pathos, and ethos – with the type of life the preacher lives (ethos) being a decisive communicative act – serving to either emphasise or undermine the “pathos” or “logos” (ie the content of the preaching)… Which is where the triangles come in…
I’d argue that part of the mix which is limiting the growth of our branch of the church is that we’re so cerebral and logos driven in our approach that we’re relying almost entirely on our ability to persuade solely by reason (I’m not suggesting the Spirit can’t work through this – simply that it might be true that God has created us to respond to pathos and take note of ethos as well – and that we’ve been instructed to employ those aspects as part of our “preaching” more than we might at present in our gatherings and the rest of our life as a church).
It’s hard to make generalisations here… and I’m reflecting a little on my experience in some churches that were actually growing as a result of faithful and engaging Bible teaching – and some attempt to figure out how to engage with the world around us (I don’t think they’re just doing what Spurgeon says is all they need to be doing – they typically also have excellent music, well thought out architecture, and other bits and pieces) – but also on my observations of the churches that I’ve been part of that seek to imitate the logos aspect of those churches without necessarily investing heavily into pathos in a way that treats each place and people group as different…
I’m also reflecting a little on my training, the things that have been emphasised as I grew up in evangelical ministries in Australia including my churches, AFES, other groups I’ve been part of, and my experience at theological college. All of these groups require a certain threshold for “character” when it comes to involvement, but I don’t think ethos – which I’m defining as how to live in the world in a winsome and persuasive way that backs up my words – has ever been the focal point of the training I’ve received.
I’ve been pretty well equipped with the logos stuff… I think, like Spurgeon, we’ve been pretty suspicious of pathos too, because without logos it can be manipulative and lacking in substance (and we’ve seen that a little in the worship wars and the Pentecostal movement), though I think being “winsome and gracious” in how you speak is a mix of pathos and ethos.
I suspect the lack of focus on ethos is because ethos will ultimately look, without the logos, like the social gospel stuff we’re all so keen to avoid.
And now. For the visual learners and thinkers… a triangular approach to this issue.
This is a triangular picture of Aristotle’s approach to rhetoric. It’s an equilateral triangle, and represents all these aspects being held nicely in balance – I suspect this is the model for faithful preaching – because I think Aristotle has rightly recognised the way humans are persuaded of truths.
If this is a truth about the way people, and creation, works – then we should expect to see some fruits of it in terms of growth, assuming that the Holy Spirit works, in some way, consistently with the created order that God declared to be good. Perhaps even by helping us see that order in a way that guides our participation in the world.
This is my caricature (thus it is a little reductionistic) of the emphasis I think exists in our evangelical circles, it’s not without pathos or ethos – but logos is heavily emphasised.
This is my caricature of the emphasis in more charismatic churches… My guess is that these churches are growing faster than those in the evangelical tradition because their triangle is a little closer to being persuasive – while they don’t necessarily place a heavy emphasis on solid teaching, they tend to, as a generalisation, be more interested in social justice type stuff, and much better at appealing to the emotions via their production quality, use of music, style of music, etc… Though their teaching is a little shallower than we might like, and occasionally just plain wrong in terms of what promises are fulfilled now for Christians, and what is still to come – it’s generally recognisable as Christian preaching, in that the Lordship of Christ is foundational.
And this is my caricature of the emphasis in liberal churches where the emphasis is on bringing transformation to the world, and liberating the oppressed – rather than articulating any actual definitive truth. There’s a complete lack of balance here – and depending on the churches in question, the lack of anything remotely like logos translates to a lack of moderating influence on what constitutes faithful gospel shaped pathos or ethos, which is why I think the liberal church is shrinking faster than any other variety.
So, I reckon Spurgeon is right – I think all that is required for the church to grow is faithful, Christ centred, gospel preaching – but I think that encompasses more than the delivery of a logos-heavy presentation from the pulpit, it’s got to involve using the goodness of creation to point people to the creator of that goodness, through the right use of pathos – music, art, and an understanding of how to stir the emotions, but it’s ultimately got to be matched with the type of ethos outside the pulpit that lends weight to our words when we talk about God loving people.
Back in ancient Rome there wasn’t “PR” or “Marketing” or “social media” but there was a “public square” and there was “communication” and there most certainly was “persuasion” and “propaganda” – and it largely depended on rhetoric, and oratory, and the type of oratory most highly prized was eloquence.
Cicero was a bit of an expert on eloquence, and oratory. Not only did he publish a bunch of material on how to speak, and be eloquent, other famous people like Julius Caesar, dedicated their own published works on oratory to him. This makes him an ancient expert, somewhat anachronistically, on public relations, and communication. All you have to do is replace “Oratory” with “communication” and “eloquence” with “being good at communicating”…
Image Credit: Cicero Statue, The First Premise, Cicero
As I read through Cicero’s handbooks and other stuff for a bit of research, and for fun, I’m struck over and over again by how timeless his principles and advice are. His single-minded pursuit of oratory excellence, and thus, excellence in communication led him to study communication, and persuasion, from its earliest days as a science – to his present day, an approach we can probably learn from, even if we want to pretend everything of value has been invented in the last couple of generations (and even if we don’t – it’s worth seeing how timeless truth is).
He acknowledges that this pursuit is pretty difficult, because while there are some objective qualities of good oratory, and an objective essence of good communication – that all communication can be judged on, the actual act of communication is almost purely subjective.
“How then shall we strike out a general rule or model, when there are several manners, and each of them has a certain perfection of its own? But this difficulty has not deterred me from the undertaking; nor have I altered my opinion that in all things there is a something which comprehends the highest excellence of the kind, and which, though not generally discernible, is sufficiently conspicuous to him, who is skilled in the subject.”
Here are 10 things I think modern communicators can learn from Cicero, with some quotes (and if you hit the “read more” link after the list, there’s a bunch of quotes from his Cicero’s Brutus or History of Famous Orators
It’s a pretty long post including the quotes – sorry if it all makes it into the RSS feed.
“He, therefore, is the man of genuine Eloquence, who can adapt his language to what is most suitable to each. By doing this, he will be sure to say every thing as it ought to be said. He will neither speak drily upon copious subjects, nor without dignity and spirit upon things of importance; but his language will always be proportioned, and equal to his subject.”
“…the simple and easy Speaker is remarkably dexterous and keen, and aiming at nothing but our information, makes every thing he discourses upon, rather clear and open than great and striking, and polishes it with the utmost neatness and accuracy.”
“For every cause can have but one natural introduction and conclusion; and all the other parts of it, like the members of an animal body, will best retain their proper strength and beauty, when they are regularly disposed and connected.”
“This kind of Oratory will likewise be frequently enlivened by those turns of wit and pleasantry, which in Speaking have a much greater effect than is imagined. There are two sorts of them; the one consisting in smart sayings and quick repartees, and the other in what is called humour. Our Orator will make use of both;—of the latter in his narratives, to make them lively and entertaining;—and of the other, either in giving or retorting a stroke of ridicule.”
“But in the use of metaphors, he will, perhaps, take greater liberties; because these are frequently introduced in conversation, not only by Gentlemen, but even by rustics, and peasants: for we often hear them say that the vine shoots out it’s buds, that the fields are thirsty, the corn lively, and the grain rich and flourishing. Such expressions, indeed, are rather bold: but the resemblance between the metaphor and the object is either remarkably obvious; or else, when the latter has no proper name to express it, the metaphor is so far from appearing to be laboured, that we seem to use it merely to explain our meaning.”
“But (as I have before observed) I have been so much transported, not by the force of my genius, but by the real fervor of my heart, that I was unable to restrain myself: —and, indeed, no language will inflame the mind of the hearer, unless the Speaker himself first catches the ardor, and glows with the importance of his subject.”
“The general merit of an Orator must and will be decided by the effects which his eloquence produces. For (in my opinion at least) there are three things which an Orator should be able to effect; viz. to inform his hearers, to please them, and to move their passions.”
If you want to read further, I’ve included the list again, with more supporting quotes from Cicero, below…
Al posted this thoughtful bit of pastoral advice the other day.
“Relationally it’s better to get on the phone. And if people are already against you then in my experience it’s best not to answer them in black and white.”
And then, just a day later, this video appeared on the Gospel Coalition blog.
It’s good advice. And all the points are valid. Especially in the context of ministry. I’ve got to say though, I found keeping an email trail was incredibly beneficial for protecting oneself from future recollections of a conversation – so sometimes it is worth having things in writing.
Eye contact is the preacher’s Holy Grail. Especially if you listen to people who are anti full text. I’m not so sure. Eye contact is good, especially for new people, but I think the longer I’m sitting under faithful preaching the less I care if the preacher is meeting my gaze regularly. Eye contact is how we accommodate fussy listeners. It’s pandering. I’d say almost 30% of the feedback I’ve received for preaching is on delivery, and that’s evenly split between pacing (which is very important) and eye contact (which is not).
Non verbal communication theoretically accounts for 80% or more of our spoken communication, this is (if I remember correctly) mostly to do with tone, followed by movement and expression (what you lose from communication from in person dialogue to a phone call is less than what you lose from a phone call to reading text). Eye contact is a small part of the picture – but it is by no means the most important part. It’s fools gold.
In journalism we’re taught that eye contact is intimidating. And anybody who has ever spent a conversation talking to someone who stares intently into their eyes knows that it can be both creepy and off putting. Newsreaders are trained to blink, while journalists will almost always ask the subject they interview to not look down the barrel of the camera.
In public speaking (and particularly rhetoric) making direct eye contact is a sign of confidence in one’s self, and one’s message. I think we’ve taken this model of communication and applied it to the pulpit. If someone looks down we assume they’re not confident, as a preacher my confidence is in the Bible and my preparation, not in my ability to deliver something dynamic and persuasive.
When I’m listening to a sermon the only time I really want to make eye contact with a preacher is if they’re a first timer and I want to give them a reassuring nod, or if they’ve nailed me with an application and I want to look nonchalant. Otherwise I’ll be staring down at my Bible or blankly into space, or writing notes. Good listeners aren’t really looking at the preacher (in my experience).
In the best sermons I’ve heard I’ve hardly looked up at all – I’ve been so busy trying to write down all the bits and pieces I want to take home. The most entertaining sermons I’ve heard have been from people with no notes and lots of eye contact – but I can’t say I remember a whole lot of what they said.
I reckon eye contact is the bastion of people with either mediocre content or limited preparation. Everything is more listenable with eye contact – but not necessarily better. And I think we should be putting more effort into getting people to write the way they talk so they speak naturally and at an understandable pace.
From now on if somebody tells me I didn’t look up enough I’m going to tell them they weren’t looking down enough. I want people I’m preaching to to be following along in the passage and taking notes. Not staring me down pretending that I haven’t just mentioned their favourite sin.
Why do we think eye contact is important? Its place in the preaching armoury seems assumed rather than demonstrated.
If I could choose to develop one skill that I don’t have I think graphic design would be high on the list. It’s so important for effective communication.
I like this collection of posters.
Here are some of my favourites.
I don’t often swear, nor am I offended by it. Simone’s latest post has some choice words in it (choice not in the New Zealand sense but in the “offensive to people who don’t like swearing” sense).
She speculatively mused on Twitter that this might offend some people. It probably will. And using such language will always do so. My thoughts on swearing are probably best expressed in list form…
I’ve been thinking a bit about preaching lately. Mostly in the course of producing my own sermons – but also as I listen to others.
One of the principles of journalism is trying to get as close to the primary source on a story as possible – a story is much more convincing if you’re dealing with someone with authority.
I think preachers need to be more careful to be pursuing the primary source – and not necessarily acknowledging sources for anything else. I guess I’m particularly referring to quoting other ministers, preachers, commentaries or texts that aren’t written with scriptural authority. For example, John Piper might have some important things to say about an issue – and it’s fine to use his thoughts and understandings of a passage to shape your message – but attributing quotes to him will only carry weight if everybody in your audience knows who he is. And ultimately your best bet is to just say what the person has said without mentioning it. At least from a communication and persuasion standpoint. If you’re really keen to give the author of the quote appropriate attribution and credit then introduce them properly as someone noteworthy to give their statement the appropriate gravitas. Fleeting name drops don’t serve anybody adequately.
Some time ago I posted a link to one man’s audacious bid to be heard by google. Can Google Hear Me won the hearts and minds of millions. Including Google – who were interested enough to take this man’s journey to the next level.
And now – following news that the Federal Government will now trawl critical blogs I ask the question. Can Kevin Rudd hear me?
It hasn’t taken long for people to make a connection between trawling blogs for criticism and the clean feed/blacklist campaign – particularly because the Government’s own media release listed Whirlpool.net.au’s criticism of the blacklist as one of the examples the Government’s beady eyes were watching.
I have said several things about the Ruddster and his ability to make even the most clear things unclear through erudite obfuscation. That was Rudd speak for using simple words in a complicated way so as to make things impossible to understand.
Kevin, if you’re here, and you can hear me – of if your staff are and they can – let me know in the comments. Perhaps you’d like to give me a job making your unclear communication clear.
Who knows. Perhaps you’d like to read through all the things I’ve had to say about you in the past.
Regards,
Nathan