It may appear as if the world now belongs mostly to the younger generations, with their idiosyncratic mindsets and technological gadgetry, yet in truth, the age as a whole, whether wittingly or not, deprives the young of what youth needs most if it hopes to flourish. It deprives them of idleness, shelter, and solitude, which are the generative sources of identity formation, not to mention the creative imagination. It deprives them of spontaneity, wonder, and the freedom to fail. It deprives them of the ability to form images with their eyes closed, hence to think beyond the sorcery of the movie, television, or computer screen. It deprives them of an expansive and embodied relation to nature, without which a sense of connection to the universe is impossible and life remains essentially meaningless. It deprives them of continuity with the past, whose future they will soon be called on to forge.
We do not promote the cause of youth when we infantilize rather than educate desire, and then capitalize on its bad infinity; nor when we shatter the relative stability of the world, on which cultural identity depends; nor when we oblige the young to inhabit a present without historical depth or density. The greatest blessing a society can confer on its young is to turn them into the heirs, rather than the orphans, of history. It is also the greatest blessing a society can confer on itself, for heirs rejuvenate the heritage by creatively renewing its legacies. Orphans, by contrast, relate to the past as an alien, unapproachable continent – if they relate to it at all. Our age seems intent on turning the world as a whole into an orphanage, for reasons that no one . . . truly understands.
(Robert Pogue Harrison, Juvenescence: A Cultural History of Our Age, pp. xi–xii)
Archive for January 2016
The sensed irrelevance of what God is doing to what makes up our lives is the foundational flaw in the existence of multitudes of professing Christians today. They have been led to believe that God, for some unfathomable reason, just thinks it appropriate to transfer credit from Christ’s merit account to ours, and to wipe out our sin debt, upon inspecting our mind and finding that we believe a particular theory of the atonement to be true—even if we trust everything but God in all other matters that concern us.
It is left unexplained how it is possible that one can rely on Christ for the next life without doing so for this one, trust him for one’s eternal destiny without trusting him for “the things that relate to Christian life.” Is this really possible? Surely it is not!
(Dallas Willard, The Divine Conspiracy: Rediscovering Our Hidden Life in God, p. 49)