Dispatch Two Hundred Sixty-Two

Posted: August 30, 2017 in Fifty-First Bundle
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JAMES 3:1-12

Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness. For all of us make many mistakes. Anyone who makes no mistakes in speaking is perfect, able to keep the whole body in check with a bridle. If we put bits into the mouths of horses to make them obey us, we guide their whole bodies. Or look at ships: though they are so large that it takes strong winds to drive them, yet they are guided by a very small rudder wherever the will of the pilot directs. So also the tongue is a small member, yet it boasts of great exploits.

How great a forest is set ablaze by a small fire! And the tongue is a fire. The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell. For every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species, but no one can tame the tongue—a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse those who are made in the likeness of God. 10 From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so. 11 Does a spring pour forth from the same opening both fresh and brackish water? 12 Can a fig tree, my brothers and sisters, yield olives, or a grapevine figs? No more can salt water yield fresh.

According to the Genesis myth of creation it was the word of God – “Let there be!” – that brought forth light, matter, and the myriad creatures. Rather than reading this story literally we can interpret it as “an ode to the word,” capturing in a narrative portrait the profound power in speech for bringing forth worlds – or destroying them, as the case may be.

As creaturely reflections of God, human beings have the creative capacity in language to call intelligent order from the sensory chaos of experience. And as the agency of communication, the word carries into audible and textual signs the otherwise hidden intentions of our minds and hearts.

Seeing as how much of human culture is really the technical transformation of material energy into structures of meaning, and how totally meaning is a product of language, and finally how much of language is about words and the relationships among words, we begin to appreciate the real insight in what may have seemed like exaggerated warnings in the Letter of James regarding the tongue and its power.

The greatest of human capacities – to create and live within word-worlds of meaning – can be turned in either a godly or demonic direction. It can name and tame the beasts of the wilds, and it can curse, malign, and condemn our human neighbor. We can stand up on Sundays to recite the prayers and historic creeds of the church, but once back home we can pick up again with the destructive family patterns of the things we say to one another as well as the things we tell ourselves.

There must have been a toxic dose of hypocrisy moving about the circulatory system of the early church!


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