There were 15 people in my house when the well ran dry. It was Thanksgiving, and everyone knew that they did not have to flush every time. Those who were spending the night had learned how to take navy showers: turn the water on long enough to get wet, turn it off, soap yourself, turn the water on long enough to rinse, and turn it off again. If the water ever gets really nice and hot, then you know that you have left it on too long.Everyone knew this, but we still ran out of water. When I turned the kitchen tap to fill the coffee pot after Thanksgiving dinner, all that came out was a long airy gasp. “We’re out of water!” I yelled.
In his recent book The Jesus Way, the unfailingly helpful Eugene Peterson observes: “Community is intricate and complex. Living in community as a people of God is inherently messy. A congregation consists of many people of various moods, ideas, needs, experiences. . . . It is not easy and it is not simple.”
Our culture’s ever-increasing individualism is about to take a decisive turn. Any day now self-checkout lanes in our stores will outnumber the lanes that lead shoppers to a human cashier. At that point, “going to the market” will become a solitary enterprise.
I was reared just a few miles from the University of Chicago on the city’s South Side. As a kid riding past, I was certain that its buildings were haunted. After all, there were gargoyles clinging to the edge of every Gothic building, and where there are gargoyles, there must be vampires. It would be many years before I entered those haunted classrooms to study.
Way too much emphasis is placed on making theological education accessible and convenient. With the rise of Internet courses and distance learning, seminaries have accommodated to the spirit of individualism rather then drawing on the biblical mandate that leaders be formed through intentional community.
From the Academy of ancient Greece to the medieval schools, education was understood to be centered upon conversation (conversor, literally meaning “being together”). Plato’s dialogues and Aquinas’s Summa Theologiae are written in the form of a conversation.
The absence of community surrounds us in a daily way—in our neighborhoods, our work lives and the anguish of our own souls. The scarcity of community wreaks havoc below the surface of outwardly busy lives. From the ethos of economic life to the chatter of talk radio, our society is busy promoting the appetites and fantasies of the individual more than it encourages investment in the larger aspirations of a community.
Robert D. Putnam became widely known in the 1990s for his influential article “Bowling Alone: America’s Declining Social Capital” (Journal of Democracy, January 1995) in which he explored the significance of “social capital”—the social networks that are formed by church groups, bowling leagues and service and fraternal organizations.
I am not a high-tech person. That’s partly due to age, partly to disposition. The very mention of my technological skills sets my colleagues and family to snickering. I never thought I’d be an anachronism and I’m not particularly proud of it. But I do find myself resisting some of the places the new technology wants to take me.
Life Together: Family, Sexuality and Community in the New Testament and Today