In his excellent book on leadership The Conviction to Lead: 25 Principles for Leadership That Matters (Bethany House, 2012), President of the Southern Baptist Theological Seminary Al Mohler urges leaders to embrace the digital world and social media to further their message and join the cultural conversation.
As an enthusiastic Twitter user (I once was firmly against getting an account, but boy, are things different now), I was pleased to see how Dr. Mohler uses it as a source of news, as I also do, and I thought he aptly captures the way the medium’s 140-character limit can force you to write more concisely than ever before – a skill that’s important in good writing, whether you use Twitter or not. See what he has to say:
“Twitter is fast becoming the leading edge of social communication. I let Twitter feed my Facebook page, and I work hard to inform my constituencies and Twitter followers day by day. Twitter is now my first source for news. Tweets announce headlines, and I follow the links to the news stories. It is a huge time-saver and alert system.
“A tweet may be limited to 140 characters, but users have brilliantly exploited that platform. The economy of characters is the charm, the most brilliant coercion of conciseness imaginable. If you are not on Twitter, and if you are not working and following it regularly, you are missing a massive leadership opportunity. Twitter, used wisely, can drive enormous traffic to your content, your organization, and your convictions. How can you justify leaving all that behind?” (180)
Confirmation bias is what happens when we seek out information which confirms our beliefs. Now, doing this isn’t always bad, and it doesn’t mean that what you believe is wrong, but if you only seek information that confirms what you already believe, or your biases, you risk having a very lopsided perspective on a number of issues. Worse, it becomes harder for you to think critically about these issues and to change your mind when it would be right or intellectually honest for you to do so.
Exposing yourself to a variety of sources not only gives you a more balanced and complete view of something, but it will also help you better understand your beliefs and defend them more ably. I first learned this in college from Father Schall, who in our political philosophy course would quote Thomas Aquinas (1225-1274): “You don’t really know something until you know the reasons against it.” I’m impressed by that quote.
Now, these insights also apply to our social lives and the people we surround ourselves with, as Clay Johnson writes in his excellent The Information Diet: A Case for Conscious Consumption (O’Reilly, 2012):
“We all live in our own social bubbles, which we create and empower through our social relationships – and interestingly, new research says that these relationships have profound impacts on us. The friends we select, the communities in which we work, play, and love serve as filters for us. It’s too high of a cognitive and ego burden to surround ourselves with people that we disagree with.
“If you’re a Facebook user, try counting up the number of friends you have who share your political beliefs. Unless you’re working hard to do otherwise, it’s likely that you’ve surrounded yourself with people who skew towards your beliefs. Now look beyond political beliefs – how many of your friends share the same economic class as you?” (60)
In Good and Bad Ways to Think About Religion and Politics (Eerdmans, 2010), Robert Benne offers the following excellent, basic distillation of the principle of religious freedom as it ought to be applied in the United States. This distinction is too often blurred, or simply omitted, by those who would remove all reference to religion from the public square in the name of the legitimate principle of separation of church and state, which addresses institutions. As Benne notes in the last sentence, thoughtful Christians will inevitably, and legitimately, engage their faith in the world of politics and policy:
“The state should not confuse separation of church and state, which deals with institutional relationships, with the separation of religion and politics, which deals with the interaction of religious values and perspectives and the political process. The latter is protected by the First Amendment, whose first freedom enables religious persons and institutions to bring their religious values to bear in the political process. Further, such interaction is inevitable when Christians take seriously the comprehensive scope of God’s sovereignty and their duty to that sovereign God” (55-56).
In his tremendously helpful Good and Bad Ways to Think About Religion and Politics (Eerdmans, 2010), Robert Benne lays out the two main ways to wrongly relate religion and politics – separationism, which calls for a strict removal of faith and religious values from the public square, and fusionism, which seeks to marry religion to politics in a way that has repeatedly proved toxic and destructive for religion itself. Benne then argues for “critical engagement,” whereby Christians critically participate in politics by seeking to move from the “core” insights of their faith (e.g. the fallenness of man, or the dignity of life in all its forms) to public policy, allowing for sincere disagreement on certain trickier issues.
In the excerpt below, on the problems of separationism, Benne shows how many of us do this – compartmentalize faith – in other areas of life besides politics. The right approach, he argues, and I would heartily agree, integrates faith in a way self-critical, thoughtful, and sensible way to all areas of life. But separate it must not remain, for if Christians had always practiced this – keeping religious values out of various spheres of public life – we wouldn’t have the likes of Isaac Newton, William Wilberforce, and Eric Liddel, whose Christian faith spurred their historical achievements in the fields of science, politics, and sports, respectively.*
“The vast majority of separationism…is not driven by faulty theology. Most is a product of practical tendencies to separate religion from ordinary life – Sunday from Monday through Saturday. People don’t have to be sectarians or dualists in theory; they just think and act in ways that separate religion and ordinary life, including politics. One major reason for such dualism is that since the coming of modern times…each sector of life is increasingly divided from other sectors of life, each being purportedly guided by its own autonomous principles. So practical wisdom gives the verdict that ‘religion and politics don’t mix.’ Religion and science don’t mix. Religion and business don’t mix. Religion and art don’t mix. Religion and sport don’t mix. So Christians segment themselves according to the sector of life that they inhabit at the time. They are bifurcated or trifurcated Christians.
“While there is some truth to this segmentation – there is a tentative autonomy to these various sectors – there is no final autonomy. From a Christian point of view all sectors are under the sovereignty of God, and he is active in them… There can be no areas that are free and clear from the presence and commands of God. Practical separationism is as bad as theoretical separationism. Both must be rejected by serious, classical Christians” (23-24).
* Wilberforce was the 18th-century British politician who led the campaign to abolish the slave trade, and Eric Liddel was the Scottish runner and missionary who famously refused to participate in an event at the 1924 Olympics because it would have forced him to compromise his Christian convictions (the film Chariots of Fire was based on this).
In The Meaning of Marriage (Dutton, 2011), pastor and author Tim Keller says that at the heart of marriage is friendship. So if we’re ultimately pursuing marriage, he says, we shouldn’t put such a high value on things like sex, chemistry, and attraction, which will change over time, but rather we should look for a companion – the kind of person we can walk alongside for decades in a mutually satisfying and meaningful relationship.
So how do we find this kind of companion? I like how Keller puts it:
“It often happens that you have a good friend of the opposite sex with whom you share common commitments. You trust this person’s wisdom and you find you can open up and share many intimate things without fear. He or she understands you well and listens to you and gives you great advice. But the person doesn’t attract you romantically. Maybe he or she doesn’t have the body type that you find appealing. You feel no sexual chemistry at all. Then imagine that you meet someone else to whom you feel very attracted. This person has the physical and social attributes you have been looking for and is interested in you, too. So you start seeing each other and you have a lot of fun together and things are moving along into more and more romantic intimacy. But if you are honest with yourself, this person you say you are falling in love with does not make nearly as good a friend as the one you already have, nor is that likely to change.
“You are in trouble. Your spouse has got to be your best friend, or be on the way to becoming your best friend, or you won’t have a strong, rich marriage that endures and that makes you both vastly better persons for having been it” (125).
“Look for someone who understands you better than you do yourself, who makes you a better person just by being around them. And then explore whether that friendship could become a romance and a marriage” (126).
Earlier in the book he notes that unlike in ancient cultures and in every major religion, modern Western society is often unable to adequately deal with human suffering. Many see it as an accident or inconvenience of life that simply gets in the way of our comforts and happiness.
I share this excerpt because as someone who’s been influenced by this world, I’ve sometimes viewed suffering in this superficial way, especially my own. But we should be equipped to wrestle with it so as to learn from it and through it grow stronger. This isn’t the same thing as glorifying suffering and claiming that it is good in and of itself, but it is meant as a perspective that I believe is often missing but which is at the center of the Christian faith – where the greatest triumph over evil was achieved through the great suffering of a Perfect Man on a cross. As Keller writes: “Trials and troubles in life, which are inevitable, will either make you or break you. But either way, you will not remain the same” (190). Below are his points. His explanations for each point are worthwhile, so I encourage you to read them:
1. Suffering transforms our attitude toward ourselves.
It humbles us and removes unrealistic self-regard and pride. It shows us how fragile we are…average people in Western society have extremely unrealistic ideas of how much control they have over how their lives go. Suffering removes the blinders.
2. Suffering will profoundly change our relationship to the good things in our lives.
We will see that some things have become too important to us. [Here he gives the example of someone who's invested too much of their hopes in their career, which when this is lost or threatened, is devastated.]
3. Suffering can strengthen our relationship to God as nothing else can.
When times are good, how do you know if you love God or just love the things he is giving you or doing for you? You don’t, really. In times of health and prosperity, it is easy to think you have a loving relationship to God. You pray and do your religious duties since it is comforting and seems to be paying off. But it is only in suffering that we can hear God ‘shouting’ a set of questions at us: ‘Were things all right between us as long as I waited on you hand and foot? Did you get into this relationship for me to serve you or for you to serve me? Were you loving me before, or only loving the things I was giving you?’
4. Suffering is almost a prerequisite if we are going to be of much use to other people, especially when they go through their own trials.
Adversity makes us far more compassionate than we would have been otherwise. Before, when we saw others in grief, we may have secretly wondered what all the blubbering was about, why people can’t just suck it up and go on. Then it comes to us – and ever after, we understand. When we have suffered, we become more tenderhearted and able to help others in suffering. Suffering creates wisdom in people, if they handle it and it doesn’t make them hard.
In The Meaning of Marriage (Dutton, 2011), Tim Kellers cites an excellent New York Times article by Sara Lipton (above), professor of history at SUNY Stony Brook. In it, she compares today’s sexually rogue men – men like Schwarzenegger, Spitzer, and Weiner – to the “manly men of yore,” for whom the ability to rule oneself, both for the good of their families and their societies, was one of the key measures of a man.
Writing of the Schwarzeneggers and Weiners of our day, Lipton claims: “In every case, they had resisted the traditional purposes of marriage: to change their natural instincts, to reign in passions, to learn denial of one’s own desires, and to serve others.”
Keller then writes: “The conventional explanation for this is that marriage simply doesn’t fit the male nature…that ‘a need for sexual conquest, female adulation, and illicit and risky liaisons seems to go along with drive, ambition, and confidence in the “alpha male.”‘ But Lipton argues that marriage was traditionally a place where males became truly masculine: ‘For most of Western history, the primary and most valued characteristic of manhood was self-mastery…. A man who indulged in excessive eating, drinking, sleeping or sex – who failed to “rule himself” – was considered unfit to rule his household, much less a polity…'” (32)
On a personal note, I’ve already seen these insights come to life in our six months of marriage. For example, I’m more motivated (and often reminded) to do things around the house, such as washing dishes, or taking out the trash, or vacuuming and tidying up before guests. I know I wouldn’t do the same things were I living on my own, and certainly I wouldn’t be cooking delicious meals for myself like my wonderful wife does for us. In large part because of doing life with her, I’m more disciplined and on a daily basis aware that my “personal” time isn’t necessarily “Javi” time. It also helps, however, to have an awesome wife who encourages me and lovingly challenges me to be a better man every day. I pray that by grace and with much love this continues for many years, trusting that though difficult seasons will come, they won’t prevail. Thank you, mi amor – you know who you are!
In The Meaning of Marriage: Facing the Complexities of Commitment with the Wisdom of God (Dutton, 2011), Timothy Keller, author and pastor of a large church in Manhattan, enumerates some of the documented benefits of marriage. In our modern society where many, especially young adults, are often jaded and cynical about the institution of marriage, it’s good to bring attention to some of the conclusions of much research about marriage and its effects. Read on – you may be surprised:
“Married people experience greater physical and mental health…Studies show that spouses hold one another to greater levels of personal responsibility and self-discipline than friends or other family members can” (24).
“All surveys tells us that the number of married people who say they are ‘very happy’ in their marriages is high – about 61-62 percent – and there has been little decrease in this figure during the last decade” (26).
“During the last two decades, the great preponderance of research evidence shows that people who are married consistently show much higher degrees of satisfaction with their lives than those who are single, divorced, or living with a partner. It also reveals that most people are happy in their marriages, and most of those who are not and who don’t get divorced eventually become happy. Also, children who grow up in married, two-parent families have two to three times more positive life outcomes than those who do not” (26).
This is a guest post by my wife, who is a much faster reader than me.
I first discovered Meg Jay when I was on kick watching TED talks. I found her talk, “Why 30 is not the new 20,” (see video below!), so engaging and clearly stated that my husband bought me her book for Christmas so that I could keep digging into the topic of the importance of your twenties.
As a twentysomething, I was interested to learn what’s so special about this decade of my life. The quotes below from Meg Jay’s book, The Defining Decade: Why Your Twenties Matter – and How to Make the Most of Them Now (Twelve, 2013), are a sampling of her answer to my question “what’s so special about your twenties anyway?”. It turns out: A LOT!
- “Eighty percent of life’s most defining moments take place by age thirty-five” (xiv).
- “A colleague of mine likes to say that twentysomethings are like airplanes, planes just leaving New York City bound for somewhere west. Right after takeoff, a slight change in course is the difference between landing in either Seattle or San Diego. But once a plan is nearly in San Diego, only a big detour will redirect it to the northwest” (xxx).
- “’Not making choices isn’t safe. The consequences are just further away in time, like in your thirties or forties’” (40).
- “As a twentysomething, life is still more about potential than proof” (62).
- “By the time we reach our twenties, the brain has gotten as big as it’s going to be, but it is still refining its network of connections” (139).
- “Twentysomething plans help us think across the years and decades ahead” (141).
- “’Inaction breeds fear and doubt. Action breeds confidence and courage. If you want to conquer fear, do not sit home and think about it. Go out and get busy.’-Dale Carnegie, writer and lecturer” (156).
- “We now know that, of any time in life, our twenties are our best chance for change” (166).
- “Feeling better doesn’t come from avoiding adulthood, it comes from investing in adulthood” (170).
- “Compared to their twentysomething selves, women are about half as fertile at thirty, about one-quarter as fertile at thirty-five, and about one-eighth as fertile at forty” (180).
- “’There is a big difference between having a life in your thirties and starting a life in your thirties’” (194).
Our twenties matter. The decisions of what job to take, what career field to enter and work to get into, and whether or not to pursue an advanced degree (and if so in what and where), matter. Who you date (or don’t date) matters because it can affect who you end up marrying and choosing to partner in life with. Meg Jay covers these professional and personal aspects of life well in the sections “Work” and “Love” of her book. She stresses how decisions made (or not made) in your twentysomethings significantly affect the trajectory of your life. She also presents very compelling biological information about how, physically, our twenties are a unique time in her section “The Brain and the Body.”
I loved The Defining Decade. If you’re in your twenties or have a loved one in their twenties, you should definitely read this book! It’s inspiring and motivating. I think Meg Jay would agree that her book is a call to action written for twentysomethings encouraging us to not put things off for later but really seize our twenties.
When’s the last time you committed a poem to memory? What about a phone number or an address? Most of us don’t need to do these things any longer. Google, our laptops, and our many smart toys have made the need to commit information to memory obsolete. This isn’t necessarily a good or bad thing, but perhaps it’s worth reflecting on this change and what it means for our brains and our society.
In The Lost Art of Reading (Sasquatch, 2010), David Ulin quotes from Eva Hoffman’s Time:
“On one level we are relegating more and more of our mental operations to various technologies, with digital devices increasingly acting as prostheses for our faculties. We entrust our sense of spatial orientation to satellite navigations systems; we give mathematical calculations over to the appropriate gadgets…we have less need to remember information ourselves when so much can be stored in our computer’s memory. The feats of memory recorded in oral cultures, or performed by Soviet poets and writers under censorship, seem hardly credible within our zeitgeist. Nadezhda Mandelstam memorized all of her husband’s poetry because it was too hazardous to write it down. Solzhenitsyn committed to memory each page he wrote when he was imprisoned in the Gulag, and the destroyed the evidence. Such powers of retention are unimaginable to most of us and they may become even more so, as we transfer memory to the many storage places available to us – there to be filed way, for instant and effortless retrieval” (89).