Neil Postman

Postman demonstrates through the growth and influence of television that technological advances shape the culture. He argues that the development of the alphabet, the printing press, the automobile, telegraphy and photography have had a large impact on societies. The warning he gives is to be careful of the developing technologies and the influence they will have. Had he been writing since the expansion of e-mail and the internet, he would have a new realm to explore. The consequences remain the same, the intensity is increased.

Throughout the book, Postman contrasts television with the printed page in its effectiveness for communication. Television provides one-sided communication, which is disjointed from culture and context, entertainment-driven and distracting. As a result of this, Americans have more tidbits of information, but they are not more intelligent. Postman sees American culture unable to communicate with one another about issues other than the latest episode of a television program. Interestingly, he also devotes a chapter to television evangelists, concluding that by giving in to the television mentality, they are guilty of blasphemy.

Postman calls for a return to the printed page, which forces the writer to choose his words carefully and enables the reader to contemplate what he is reading. By slowing down the sending and receiving processes, the ability to engage in discourse will greatly increase. Postman concedes that this will not likely happen, because Americans have tasted the entertainment value of communication and will not likely give it up. The danger is the destruction of the civilization, not through external controls, but through laughing and not thinking.

Richard M. Weaver

Although over 50 years old, this book is as current as had it been written in the last five. Weaver looks at the problems of western culture and attempts to go to the roots. If Weaver were writing today, he would see the same problems merely intensified by time.

Particularly interesting is his analysis of equalitarianism, which penetrates so many aspects of the culture. Children are treated as adults, women treated as men. The proper American, even Christian, response assumes that this is the way things should be. We fight for equal rights and against oppression. Weaver brings this concept to its completion, pointing out the dangers of equality. Equality leads to the breaking down of the hierarchical structures that build a culture. If there is no difference between child and adult, there is no structure in the relationship and therefore culture has disappeared. Calling for the priority of fraternity over equality, Weaver sees that fraternity supports the structure of a civilization and equality is a masked egotism. In a society where equality is emphasized, then everyone must fight for his rights. If fraternity comes to the forefront, each is looking out for the interests of others, not for himself. The confusion of roles resulting from equality has led to an increase in social distance. Families do not involve themselves with one another, because everyone is doing their own thing. Teachers have lost control in the classrooms, because the pupils have the right to express themselves however they desire.

Weaver’s solution to the problem appears to be a return to a fraternal, agricultural and de-centralized culture. Connecting with the people in the neighborhood needs to become more important than being connected with strangers on the other side of the globe.

Treatise on Religious Affections

by

Jonathan Edwards

and

A Serious Call to a Devout and Holy Life

by

William Law

Edwards and Law, writing in the early eighteenth century, address the issue of piety with equal intensity, but different approaches. Perhaps the historical context and intended audience of each writer provides the explanation for the differences.

Edwards writes at the time of the Great Awakening in the American Colonies. The revivals have made such an impact in the culture and churches that abuses and criticisms abound. Edwards thoroughly explains that while true religion does indeed call for emotional response, testifying and change, none of these is a proof that salvation has taken place. He enumerates twelve signs, which should be evident in one who is truly born again, placing the emphasis on the life of obedience. Defending that works can in no way merit salvation, Edwards biblically defends the position that works are the proof that others and the "professor" himself can see as evidence of regeneration.

Law’s examples of those having the means to do what they want with their resources indicate that he is writing to the wealthy of British society. Within this culture there appear to be many who claim to be Christians but are not living accordingly. Law calls upon them to use their time, finances and skills in a manner, which evidences a holy life. He demands self-discipline, regular times of Bible reading, prayer, confession and meditation. Clothing, leisure and eating, though not strictly regimented by Law, should be taken into consideration in order to live a holy life. Law calls this "perfection," and it could be interpreted that he means salvation through works, or that this level of perfection could actually be reached by mortals. Further reading of his works should shed light on his intended meaning.

Taking elements from both books would seem to give a well-rounded approach towards spiritual growth. Both call for more than lip service to Christianity, exposing the weaknesses that are evident and the discouragement that will arise in those who merely claim to be Christians. Edwards gives the biblical explanation of a true salvation experience and Law provides the practical application for Christian living. Edwards’ arguments that it is not the mere performance of acts that proves true religion provide a balance to Law’s system of promoting spiritual growth. Having read only Law, one might conclude that if a Christian prays and meditates five times a day, he will have fulfilled his duty. Without a doubt, that amount of effort on a consistent basis is bound to bring about some change. Edwards argues that these activities are no guarantee, but that the consistent life of obedience demonstrates true religion. Bringing the two concepts together would answer questions of those desiring spiritual growth.

The greater impact in my current situation came from reading Law. He repeatedly brought to the forefront the idea of using your life and resources for something that matters. Whether it was earning money, learning a foreign language or carrying on a conversation, Law challenged me to do all to the glory of God. With the tendency to separate the mundane from the religious, we only do some things for the glory of God, while others are done just because they have to be done. Law breaks that barrier by pointing out that our whole existence revolves around glorifying God. Rather than finishing a task and determining how God was glorified through that task, we are to glorify God and perform those tasks which accomplish that goal.

Law’s pattern of devotions is also motivational for me. Trying to put it, or some variation of it, into practice would require a lot of discipline. Often devotions are accomplished once a day. If I really want to experience spiritual growth, I need to discipline myself to spend more time throughout the day in these practices. Perhaps in small segments, but the frequency throughout the day and the consistency of doing it every day regardless of the schedule should bring about a change.

Sarcastic and pointed, this book provides entertaining instructional reading. Mitchell argues that writing prose is the basis for success in all areas. Lack of training in writing and an emphasis on values education has created a generation of illiterate, social misfits. Mitchell argues that in a setting where all students are forced to learn proper spelling and punctuation, not just what they feel like writing, all graduates will be able to communicate. The foreseeable result would be fewer conflicts.

A driving force in the reader’s mind through the book was the question, "What can we do about it?" In chapter 17, Mitchell agrees that this question is usually answered at the end of the book. He admits that he has no helpful hints to offer. He sees the problem in the monster of public education, but has no way to slay the dragon. This is disappointing.

Alternatives to public education will only solve the problem in that they concentrate on the basics of reading, writing and ciphering. Working with individual teachers and school systems might effect some change. Even that will reach a minority and have little impact on culture. Perhaps the logical choice is to strive for excellence in our own writing and adapt to the changing culture.

Ignatius of Loyola

The Spiritual Exercises of Loyola were given the papal seal of approval July 31, 1548 and continue to have an effect on serious Roman Catholics throughout the world. Searching in the internet, it is not hard to locate the book in various languages. Weekend seminars are held. Retreat centers have been established. The Jesuits in Munich even offer to accompany participants via e-mail. The waiting lists are long, indicating a continued interest in this approach to spiritual growth even after 450 years.

Written by the founder of the Jesuits, Spiritual Exercises is laden with Roman Catholic teaching and practices, primarily the doctrines of sin and salvation. Reciting Our Father and, Hail Mary¸ penances and meriting grace are evident throughout the exercises. Mary plays a prominent role, as do mass, praying to saints and confession. The book concludes with a list of eighteen rules, reflecting the Roman Catholic Church’s response to the Protestant Reformation. The first rule states: "All judgment laid aside, we ought to have our mind ready and prompt to obey, in all, the true Spouse of Christ our Lord, which is our Holy Mother the Church Hierarchical." This book demonstrates to some extent the practical application of these Roman Catholic dogmas. The regimen of the exercises indicates that those who have gone through them are earnestly seeking to live the Catholic life, not just attend mass.

The exercises also have a touch of esoteric teaching. During meditation, the participant is to engage in exercising the five senses. For example, the third exercise is a meditation on hell. The participant is called upon "to see with the sight of the imagination the great fires, and the souls as in bodies of fire…to hear with the ears wailings, howlings, cries, blasphemies against Christ…to smell with the smell smoke, sulphur, dregs, and putrid things…to taste with the taste bitter things, like tears, sadness and the worm of conscience…to touch with the touch…how the fires touch and burn the souls." Through each week’s meditations, the same process is to be repeated, adjusting it to fit the meditation text. This provides a parallel to fantasy trips being propagated in the contemporary esoteric arena. Perhaps this gives an explanation for the acceptance of New Age practices in strong Catholic areas as such practices have been a part of their religious system for centuries.

Participants are to go through the exercises accompanied by a mentor. This is no doubt helpful because the book itself and the exercises are complicated. The mentor is to act as a guide, a confidant and a regulator, helping the participant get the most out of the program without going overboard. When carried out to its full extent, the program is very extensive and intense. Having an experienced mentor would give the participant a much greater experience.

The purpose of these exercises according to the first annotation is to cleanse the soul of sin and seek the will of God. This is to be accomplished through examination, meditation, contemplation, praying and other spiritual actions. The exercises require four weeks, each with a specific area of meditation: consideration and contemplation of sin; life of Christ up through Palm Sunday; the Passion week; resurrection and ascension of Christ. The weeks are not necessarily 7-day weeks, as the participant is to reach the goal of that week before moving on to the following week. Each day is made up of 5 exercises, each requiring one hour of contemplation. Additionally, thirty minutes each morning are to be spent in prayer, confession every eight days and communion every fifteen. Meditation and prayers are to take place at sunrise, evening and midnight. Dietary restrictions are also given to encourage further spiritual growth. The final recommendation for the participant is that he withdraws from friends and acquaintances during this time. Contemporary seminars and courses have a scaled-down model for the business person, requiring weekends or one hour per day.

Stripping the program of the catholic aspects, biblical principles of spiritual growth can be found. Perhaps the most obvious is the self-discipline that would be required to spend time in meditation on the Word, self-examination and prayer. Spending five hours a day meditating on a single event from the life of Christ and repeating this for five weeks would certainly bring about spiritual growth. Most books on spiritual growth require a minimum discipline to dig deep enough into the Bible to fill in the blanks in a workbook. With enough Bible knowledge many of the workbooks could probably be filled out without opening the Bible. Any time that we are confronted with the truths of the Word, spiritual growth is possible, but having finished a workbook is not a guarantee of maturity.

Another valuable spiritual growth principle is that of a mentor. A mentor is usually considered to be a teacher, who helps his student learn a new skill or develop ministry abilities. The mentor required for this program is to be one who has gone through the program himself and has constant contact with the participant. The goal of this relationship is not to train for ministry, but to promote spiritual growth. Teaching skills is easier than encouraging growth, but that is exactly the problem. If we as mentors were encouraging spiritual growth, the development of the skills would follow more easily. It would be easier to teach a young pastor how to lead a deacon’s meeting if he had learned (not just heard of) the spiritual fruit of humility. As a mentor, we need to be sure that we are mentoring the important aspect of spiritual growth, not just training someone to do the work that needs to be done.

Can this program be used in fundamental Baptist circles? Take out the Catholic and New Age principles and there remains a core of principles that could be developed for biblical spiritual growth. What pastor would not benefit from a four-week retreat to meditate on the Word and his own spiritual condition? Pulling away from the sermon preparation, counseling and administration duties with a strict program to encourage spiritual growth would no doubt give the pastor and the church many benefits. Such a program might prevent ministry burn-out or dry-up.

To accomplish its goals, this program would be different from current conferences and retreats, which generally fill the mind with information and the body with exhaustion. The location would have to be cut off from civilization, so that the distractions of every day life are not accessible. Another very important ingredient is a strict mentor who would not give in to the excuses of the fat, lazy participant, but would correct lovingly and strongly. The participant would need to arrive ready to be a learner and ready to change. Though the process will no doubt provide much material for theological or exegetical debate between the participant and the mentor, the goal is not more information, but transformation. He needs to be ready to submit to the mentor and the regimen of the program.

Unfortunately, the demands of ministry, family and the appearance of busyness would not be conducive to such a program. Our understanding of success in ministry is size and activity. To accomplish that requires a lot of work, mountains of administration, excellent sermons and the right connections. Those who want to succeed in that manner have too much fear to retreat for four weeks. Someone else might come in who can do those things better than I! To retreat from the busyness of ministry for four weeks would most likely only occur after a mental and physical collapse.

The alternative, which is seen in the contemporary versions of the Spiritual Exercises, for weekend retreats and hour-long daily meditations, might be more workable. The question is, "Would it be effective?" A pastor spending an hour a day in personal meditation on the Word and reflection on his own condition would no doubt experience some spiritual growth. God’s Word is what works the change, not a particular program. However, if not carefully mentored, the participant could easily add this regimen to his task-list and go about with the normal business of ministry. The four weeks might bring about a sense of accomplishment in finishing the program, but the potential for growth would be intensified through the four-week retreat.

Perhaps a similar program exists for biblical spiritual growth. The need exists not only for pastors and full-time ministers, but also for every Christian who is serious about his spiritual growth.

Based on an English grammar, Lewis claims that reason is being taught to be superior to values. The end is that values are to be replaced by reason. The book demonstrates that it is impossible to separate the two. Values are developed through reason and reason is directed by values. Lewis points out that the textbooks are deadening virtue, cultivating a generation of "urban blockheads", who are to work without thinking. As a preacher and teacher this understanding should motivate us to maintain the connection between virtue and reason. To motivate the listener the preacher needs to explain his text carefully and appeal to a particular virtue. If he rests upon reason alone, nothing will change. If he appeals to virtue alone, the listener will not know what he should be doing or understand why he should be doing it.

Lewis also argues that if man were to be driven by instinct alone, chaos would reign. Each person would be driven by survival. However, if all men were driven by instinct, chaos would not be definable, so Lewis concludes that it is impossible for men to be driven by instinct alone. That a man is controlled by his stomach and his mind distinguishes him from animals. If civilization comes to the point to which the values teachers are heading, we will experience the abolition of man. It seems that Lewis is pointing out that this is impossible and therefore the teaching of reason over values is a waste of time.

Truly pessimistic, this collection of essays decries the decline of western civilization and concludes that demise is inevitable. All civilizations have collapsed and it’s only a matter of time before the western world experiences its end. The unanswered aspect is in the amount of time until the end of this culture and the form of the new civilization.

According to Barzun, a major contributor to this downfall is the specialization in the sciences and arts, causing the individual to know a lot about a few things and not much about the world around him. Lacking a broad-based education, the modern man is unable to communicate intelligently or to make decisions confidently. The big picture is missing. However, the fact that a surgeon had read Goethe would bear little weight in determining his qualifications for conducting open heart surgery. Goethe might help him to understand the world, but at that moment understanding the heart is indispensable. Specialization does not in and of itself exclude a broad-based education, but more discipline is required of the heart specialist who is also conversant in Goethe, Beethoven and Shakespeare.

Barzun comments that preachers condemn the relativism of this generation, but explains that definitions are based on relationships. To distinguish words, plants, countries and people, relationships must be made. Relativism is not the problem, but the lack of a standard against which the relationships are determined. The artist may do what he wishes and call it art. English teachers may not correct poor grammar for fear of inhibiting the development of the student or the language. Relativism is a reality, but the standards must be held high.

    ¹¹"And He rode on a cherub and flew;
         And He appeared on the wings of the wind.