The Spiritual Discipline of Learning a Language

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I was driving to Publix Sunday afternoon and on the way there and back I was able to catch a few snippets of Krista Tippett’s interview with Cory Booker, U.S. Senator from New Jersey. Cory was discussing his mornings with Krista, outlining practices that help him stay energized and focused. He had some of the usual practices you might expect – meditation, exercise – but he added another that made me take note. Senator Booker uses 10 minutes of his mornings to study Spanish, and he sees this as a spiritual discipline.

I thought this was an interesting idea, and I wanted to do some thinking about the connections between learning a language and faith formation. So, here are three ways I think learning a language is a spiritual discipline.

  1. For the Sake of Others –  If a major aspect of spiritual formation is learning to think outside of yourself and to think about others, learning a new language gives you the opportunity to open up worlds of customs, language, and culture that would be previously unavailable. Booker latches onto this idea in his interview, connecting his pursuit of Spanish as a way of building relationships with other humans.

    In Invitation to a Journey, Mulholland makes the audacious claim that “If you want a good litmus test of your spiritual growth, simply examine the nature and quality of your relationships with others.” Mulholland goes on to claim that “Our relationships with others are not only the testing grounds of our spiritual life but also the places where our growth towards wholeness in Christ happens.” Growing in relationships and making connections with people different from you fosters spiritual growth. How might learning language help us in this endeavor?

  2. Teaches Process – Nobody learns a world language in a day. It’s a process that can last years and years. I know a missionary who has lived in France for over 40 years and he said it took three years after moving to France to fully comprehend the language. This was after spending considerable time in college studying French. Spiritual growth happens in a similar way.

    Again, Mulholland, but this time on the process of spiritual formation, “There simply is no instantaneous event of putting your quarter in the slot and seeing spiritual formation drop down where you can reach it, whole and complete.” The starts and stops of learning a language opens you up to learning the process of going through a process.

  3.  The Ends of the Earth – God’s church is global. It’s not confined to the United States or to Mexico or Kenya. Jesus followers very early on saw God’s spirit working to spread Jesus’ gospel around the world. As Jesus claims in Acts 1:8, But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” Jesus followers have a global mindset.

    So, of course, learning a world language takes you outside of the parameters of when you were born, your culture, its norms and mores, and very quickly ushers you into another culture where distinct practices give you the opportunity to reflect on your own culture. Philip Jenkins has done considerable work on investigating the global nature of Christianity, especially its rise in the global south. Reflecting on the nature of this worldwide view, Jenkins claims, “Looking at Christianity as a planetary phenomenon, not merely a Western one, makes it impossible to read the New Testament in quite the same way ever again. The Christianity we see through this exercise looks like a very exotic beast indeed, intriguing, exciting, and a little frightening.” What if we showed our students, through the study of language, a faith that extends beyond our preconceived borders?

What if our conscious attending to language development helped to give us a deeper sense of God’s presence and work in our lives? How might it change our courses, and our students, to see their pursuit of language in this way?

She Belongs Among the Wildflowers

roksolana-zasiadko-112871“Look at the light in the trees, it’s a beautiful morning, isn’t it?”

“Yes”, she said, “It is beautiful.”

It wasn’t too long after this that I was a sobbing mess in the driver’s seat of my car, hauling it out of the suburbs, to get my daughter to kindergarten. I usually don’t cry during my morning my commute but that dastardly Mr. Steve the Music Man caught me off guard by playing a flawless cover of Tom Petty’s “Wildflowers” by Audrey Spillman on his Early Birds radio show.

I was an emotional wreck for the rest of the ride.

Tributes to Tom Petty have been abundant in the last few days, but there was something about this song, at this time, in this place, that broke me down.

What did me in was when I made the mistake of glancing in my rearview mirror. Sunlight was streaming through my daughter’s already golden hair as she gazed through the window. I knew in that moment that I couldn’t keep her safely buckled in the backseat of my car forever. A day is coming, and coming way too soon, when I’ll let her wander because I love her so much.

Tom’s words and music, the way he captured the pain and joy of letting someone you love go, came crashing down upon me in my Honda Accord as I thought about the little life I was ferrying to school.

Richard Rohr taught me to look for ‘thin places’ in life. These are times, experiences, even locations, where the perceived chasm between heaven and earth is taken away and the two are one, back the way it’s supposed to be.

I was caught terribly off guard this morning when the cabin of my sedan became such a place.

Thanks Audrey and Mr. Steve.

Mark 3:7-35: A lake, a mountain, and a home

Jesus TeachesIn Mark 3:7-35, Jesus goes to a lake, a mountain, and an unidentified home. In all of these places, Jesus will be surrounded by people. At the lake crowds are pressing in so that Jesus must retreat to a boat before he is crushed. At the house, Mark tells us that the crowds were so thick and troublesome, Jesus and his disciples were unable to eat. In between, he takes a hike up a mountain.

After the Pharisees begin to plot with the Herodians over how they might end Jesus’ life, Mark has Jesus retreating with his disciples to  the lake, the Sea of Galilee. Jesus tries to withdraw, but the people draw near. Mark is keen to tell us that all kinds of people, from “Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon”, came to see Jesus. Everyone wants to see this man for themselves. I tend to think about Jesus being surrounded by a nice orderly crowd, but, based on Jesus’ request for a boat, it seems this crowd was anything but serene. Those with diseases are pressing to be near him and those with unclean spirits see Jesus, they fall down in front of him and identify him as the Son of God. Jesus tells them to be quiet.

Jesus then goes to a mountainside, and Mark tells us that Jesus calls to him those he wanted, which I think contrasts nicely with the crowds gathering to see him. Jesus then appoints twelve to be those who are sent out to accomplish two things: 1) preach and 2) to drive out demons on the authority and based on the commission from Jesus. The location of a mountain always brings to my mind the giving of the Law to Moses, who ascends, receives the message from God, and brings it back to the people. Jesus does something different here. He calls those he is empowering to the mountain, sending them out to be heralds of God as king and the kingdom of heaven as the dominant socio-political force in the world.

In the third act of this section, Jesus goes into an unidentified house. This time the commotion was so great that Jesus and his disciples weren’t even able to sit and enjoy a meal together. Two accusations are leveled at Jesus. The first comes from his family, “He is out of his mind!”. The second comes from the teachers who had come down from Jerusalem to protest, ““He is possessed by Beelzebul! By the prince of demons he is driving out demons.” Jesus will deal first with the teachers of the law and then his family.

To the teachers of the law, Jesus makes it clear that a divided kingdom will never stand. If Jesus is possessed, how is he able to drive out demons from those who are possessed with a demon. Why would Satan allow such a thing to happen? You can’t rob a strong man’s house without first tying him up and them taking what he has. The lesson here is that Jesus has bound Satan and is able to rob him of those whom he has possessed.

Jesus takes his rhetoric one step further. Instead of simply refuting the teachers of the law and moving on, he offers a harsh judgement against them and their particular brand of self-righteousness. If the religious leaders are the ones saying Jesus has an impure spirit, they are failing to recognize the work of the Holy Spirit. This is the ‘eternal sin’ Jesus mentions.  There’s endless speculation over this, but I think it’s the failure to recognize the work of God’s spirit – attributing the work of God to the work of Satan.

In verse 31, Jesus’ mother and brothers make an appearance so that he might deal with the accusation they brought against him, that he was out of his right mind. They ask to see Jesus by sending someone in to visit with him. I wonder why Jesus’ family didn’t go into see him themselves. Were there too many people? Did they not want to associate with the rowdy people who were clamoring to see Jesus? Were they afraid for their own safety? The spokesperson tells Jesus that his family is looking for him. I think this is an odd way of phrasing this because other people had been looking for Jesus and had obviously found him. Why wouldn’t his family enter the house and look for him themselves? Jesus rhetorically asks, “Who are my mother and brothers?” He answers it by claiming that those who draw near to him and do the God’s will is his brother and mother.

People, crowds of people, bookend these three scenes. There’s a mix of swarming crowds gathering around Jesus and his disciples who are sent to the swarming crowds. In a culture that was heavily organized by societal hierarchies and peppered with the importance of family, Jesus does something radical here when he appeals to the crowds. He accepts them (he doesn’t even know them) and claims that those who do his will are his closest relatives (which means he gives a back seat to his closest relatives).

Roman emperors knew the power of the populous masses and sought to control them with a variety of tactics. The Roman writer Juvenal passes along the policy of Emperor Augustus whereby the Plebians would be appeased with ‘bread and circuses’. In other words, you’ve got to give the people what they want, food and entertainment, or they’ll revolt against you. The gladiator battles and hippodrome races where a major aspect to this policy. Jesus isn’t simply appeasing the crowds. He’s meeting their needs at a deeper, more intimate level. This isn’t appeasement. It’s fulfillment.

For Mark, King Jesus has fully assumed control of his kingdom. He has brought good news and peace (1:1), had a royal servant prepare his path (1:2-4), received divine recognition as a Son of God (1:11), communicated his platform (1:15), gathered his inner council (1:16-20), battled against the warring powers (1:23-26), initiated his welfare policy (1:32-34), debated other religious-political leaders (Mark 2), trained his inner council to act on his behalf (3:13-19), received adulation from crowds (3:7-12), and settled the question about the inheritance of his crown (3:34-35).