Love Words

Caring for Words in a Culture of Lies, by Marilyn Chandler McEntyre

In the title of her second chapter, Love Words, Marilyn McEntyre employs a lovely paronomasia (or, pun but puns are are generally humorous) . Shortly into the chapter her double meaning is made evident:

"...So our task as stewards of the word begins and ends in love. Loving language means cherishing it for its beauty, precision, power to enhance understanding, power to name, power to heal. And it means using words as instruments of love."

The encouragment to love words and to love by words reminds me of ideas I considered this summer when I read a few excerpts of Plato's Phaedrus via The Art of Assertion:

( Phaedrus 261a) : "Such soul-leading is a liberal power, one which in its finest and fullest manifestation is a form of love: the finest rhetorician not only loves wisdom, but also loves others who do so. The finest rhetor, then, is a friend...The best university is a rhetorical community of friends, and the ultimate purpose of this book is to teach the reader how to live within such a community with words so full of care that they release the light of brilliance." p.13

-and- "The care of words and things--that is, the care of things through the care of words--is a generous, disciplined forum: this human activity is rhetorical throughout, the true influence of friends who have, as Phaedrus puts it at the close of the Phaedrus, 'everything in common' (279c), in particular the shared motion toward the real. pp 13,14

In Praise of Prepositions~
In celebrating particular parts of speech, McEntyre higlights the deep and amazing work of which prepositions are capable, connecting and showing relationship not only between words, but between the objects, persons, and ideas which they name. I have been considering and reflecting on the words from a hymn, taken from an ancient Celtic prayer, "St. Patrick's Breastplate".

Christ be with me, Christ within me.
Christ behind me, Christ before me,
Christ beside me, Christ to win me,
Christ to comfort and restore me.
Christ beneath me, Christ above me,
Christ in quiet, Christ in danger,
Christ in hearts of all that love me,
Christ in mouth of friend and stranger.

"...prepositions help us, as Henry James put it, to 'understand things in relation,' which he claimed, is the only way they can be rightly understood." p.37

Love words.

Caring for Words

"Language is the means by which our rationality and our relationality are enabled simultaneously." Ken Myers, creator and host of Mars Hill Audio Journal, captured my attention and inspired my imagination when he made this statement while introducing his conversation with professor, poet, and author, Marilyn Chandler McEntyre. I love Meyers' introductions and often find them as enlightening and thought stimulating as the conversations themselves, however in these case his proposition was but a foreshadowing of a thought provoking dialogue about to begin.

With four teenagers at home (for one more day) we had recently been discussing the twists and turns our use of language has taken over the years, individually, communally, and culturally. (Hmm, I wonder who instigated these discussions...) Thus, the observations made by Meyers and McEntyre served to confirm some of my own reflections and to bring some of my intuitions into the realm of ideas by furnishing them with words.

I quickly ordered McEntyre's new book and after reading one chapter decided that she is an author of whom I would like to read more~she's also written three books of poetry on the art of Vermeer, Rembrandt, and Van Gough and I enjoyed perusing her website.



Caring for Words in a Culture of Lies, by Marilyn Chandler McEntyre

I haven't yet finished this book, so this isn't a proper book review, but rather an ejaculation of enthusiasm for McEntyre's ideas and the gracious and loving way in which she expresses them. The first chapter, Why Worry about Words, elicited copious underlining:

She effectively employs an environmental metaphor in her discussion of language:

"Like any other life-sustaining resource, language can be depleted, polluted, contaminated, eroded, and filled with artificial stimulates. Like any other resource, it needs the protection of those who recognize its value and commit themselves to good stewardship."

"Caring for language is a moral issue. Caring for one another is not entirely separable from caring for words."

"As unable words are lost, experience becomes cruder and less communicable. And with the loss of subtlety, clarity, and reliability of language, we become more vulnerable to crude exercises of power."

On Conversation:
"to converse was to foster community, to commune with, to dwell in a place with others. Conversation was understood to be a life-sustaining practice, a blessing ,and a craft to be cultivated for the common good."

And all this from just the first six pages.

One final quote of a quote, and perhaps this is only back-patting--I always find it encouraging to enunciate a thought or idea only to read it elsewhere in more elegant language by someone much smarter than myself. Dear husband and I were discussing the the relationship between morality and language and I proposed that a deterioration of language portended a deterioration of the understanding of truth, and ultimately, morality: "So our language goes, so go we." Dear husband countered that the opposite was true. Soon after I read this claim by George Orwell, quoted by McEntyre:

"[The English Language] becomes ugly and inaccurate because our thoughts are foolish, but the slovenliness of our language makes it easier for us to have foolish thoughts. The point is that the process is reversible."

It's always nice when we can both be right.

Priming the Pump, I

This summer, for the first time in a long time, I've enjoyed the leisure of time; time for study, contemplation, and planning for the coming school year. Approaching the year with some general goals in mind, I find that before I fine-tune the schedules and curriculum details for the year--which often are fine-tuned as I go along--I need nourishment for my educator-soul. And so it is to books which will help me to consider and reconsider the big-important-ideas and to ask the big-important-questions I turn.

One of the books that has been helping me to prime the pump:

The Art of Assertion



Who would have thought I would have been so deeply inspired by a rhetoric book which applied the art to the academic essay? It was the author's high vision of good and right language as a manifestation of love in relationship, care for souls, that drew me in:

Particularly inspiring is the author's consideration of Plato's explanation of rhetoric as "the art of soul-leading by means of words." ( Phaedrus 261a) : "Such soul-leading is a liberal power, one which in its finest and fullest manifestation is a form of love: the finest rhetorician not only loves wisdom, but also loves others who do so. The finest rhetor, then, is a friend...The best university is a rhetorical community of friends, and the ultimate purpose of this book is to teach the reader how to live within such a community with words so full of care that they release the light of brilliance." p. 13

-and- "The care of words and things--that is, the care of things through the care of words--is a generous, disciplined forum: this human activity is rhetorical throughout, the true influence of friends who have, as Phaedrus puts it at the close of the Phaedrus, 'everything in common' (279c), in particular the shared motion toward the real. pp 13,14 (I think I need to read Phaedrus now, too.)

These ideas prompted me to dig out an old audio tape by author and educator, David Hicks, on the logos:

The study of language is connected to the formation of character.

The goal of education is a good person speaking well.

"Everything behind or beyond the logos is a mystery to us. Only when the mystery speaks, when it is clothed in the language of the law or the flesh of the Savior can we begin, and only just begin to comprehend it."

The big-important-ideas: language as love, soul-leading, discipleship, relationship, virtue, revelation of God

On the power of fine words and fine literature~

"Best to say we weren't a true literary society at first. Aside from Elizabeth, Mrs. Maugery, and perhaps Booker, most of us hadn't had much to do with books since our school years. We took them from Mrs. Maugery's shelves fearful we'd spoil the fine papers. I had no zest for such matters in those days. It was only by fixing my mind on the Commandant and jail that I could make myself to left of the covers of the book and begin.

It was Selections from Shakespeare. Later, I came to see that Mr. Dickens and Mr. Wordsworth were thinking of men like me when they wrote their words. But most of all, I believe that William Shakespeare was. Mind you, I cannot always make sense of what he says, but it will come.

It seems to me the less he said, the more beauty he made. Do you know what sentence of his I admire most? it is 'The bright day is done, and we are for the dark.'

I wish I'd known those words on the day I watched those German troops land, plane-load after plane-load of them--and come off ships down in the harbor! All I could think of was damn them, damn them, over and over. If I could have thought the words "the bright day is done and we are for the dark," I'd have been consoled somehow and ready to go out and contend with circumstance--instead of my heart sinking to my shoes."

The Guernsey Literary and Potato Peel Pie Society

Reading Ruminations

From this week's reading:

ESV Study Bible

"The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law." Deuteronomy 29:29

The Hobbit

"Then the hobbit slipped on his ring, and warned by the echoes to take more than hobbit's care to make no sound, he crept noiselessly down, down, down into the dark. He was trembling with fear, but his little face was set and grim. Already he was a very different hobbit from the one that had run out without a pocket-handkerchief from Bag-End long ago."

"It was at this point that Bilbo stopped. Going on from there was the bravest thing he ever did. The tremendous things that happened afterwards were as nothing compared to it. He fought the real battle in the tunnel alone, before he ever saw the vast danger that lay in wait."

Chapter XII, Inside Information

Escape from Reason

"This new way of thinking spread in three different ways...it spread by classes...What is left was a middle-class that was not touched by it and often is still not touched by it...They do not understand why the think in the old way--they are continuing to act out of habit and memory after they have forgotten why the old form was valid. Often they still think in the right way--to them truth is truth, right is right--but they no longer know why (italics, mine). So how could they understand their children who think in the new way, who no longer think that truth is truth nor that right is right.

Chapter 3, Section Kierkegaard and the Line of Despair

He is There and He is Not Silent

"The dilemma of modern man is simple: he does not know why man has any meaning. He is lost. Man remains a zero. This is the damnation of our generation, the heart of modern man's problem. But if we begin with a personal beginning and this is the origin of all else, then the personal does have meaning, and man and his aspirations of the reality of personality are in line with what was originally there and what has always intrinsically been."

Chapter 1, The Metaphysical Necessity

Swallowing the
Golden Stone, Stories and Essays

...But the naming of stark creation was only one of the languages which the Creator used. There are two kinds of divine talk remembered in Genesis, for what God had made, he also named. Light and its temporal period he called "day." Its dimming and the period of its absence he called "night"...

Now, it is of crucial importance to understand that this naming did more than associate a particular sound with a particular thing. God's naming did more than produce the "word" by which speakers could refer to the object represented by that name. For the Hebrews, language was always an action. To speak was to accomplish. And to name a thing was actually to affect the thing named: it finished its creation, as it were, in three distinct ways:

1. The thing which is, but isn't named, cannot be known. If you can't talk about it, neither can you think about it or consider it or meditate upon it--nor, in consequence, can you know it at all! For the Hebrews, language is the stuff of knowing. Only when the created thing takes its place in language does it fully enter the realm of human awareness.

To name a thing, therefore, is to clothe it in visibility. To name a thing is to make it knowable, to grant its place in the human conception of the world. It seems suddenly to appear, that which had in fact existed before its appearing... (p.49)

Institutes of the Christian Religion

"This knowledge (of God's Providence) is necessarily followed by gratitude in prosperity, patience in adversity, and incredible security for the time to come."

Book 1.17.7