Category: Life

In a day when so many of us think we are RIGHT while so many others are WRONG, Reinhold Niebuhr’s neglected classic, The Irony of American History, deserves wide reading. Published the year I was born (1952), in the context of a world dominated by the sharply defined conflict between democracy and communism, its clear message is still important today.

As much as we would like to change the world (regardless of our ideals from the right or left), we inevitably bump into both our finiteness and our selfishness (or guilt, as Niebuhr calls it). When we ignore these limitations, trouble inevitably follows, sometimes tragically on a massive scale.

The problem is that in our idealism we are “too blind to the curious compounds of good and evil in which the actions of the best men and nations abound” (p. 133). Aleksandr Solzhenitsyn echoed Niebuhr when he famously said, “The line separating good and evil passes not through states, nor between classes, nor between political parties either – but right through every human heart.”

The world is just immensely more complicated than we can imagine or give credit for. We forget, as Niebuhr says, that we are not just a creator of history but also its creature. Therefore, our overly energetic attempts to control it are sure to be met with disappointment or worse.

Throughout the book Niebuhr is a penetrating critic of communism’s flaws and failings, saying, for example, “Communism is a vivid object lesson in the monstrous consequences of moral complacency about the relation of dubious means to supposedly good ends” (p. 5). Yet he is also clear-eyed about how the American experiment can go haywire.

Free market thinking, for example, is very aware of the dangers of political and military power (especially seeking to limit the former) but downplays the reality of economic power, and sees little need to limit that. Part of the pragmatic virtue (and irony) of the American system is that we were able to recognize this and act on it at least somewhat. The labor movement and the New Deal of the last century created more financial equity and justice while still allowing capitalism to continue to dominate our theories.

Writing about the early 20th century he said, “The significant point in the American development is that here, no less than in Europe, a democratic political community has had enough virtue and honesty to disprove the Marxist indictment that government is merely the instrument of privileged classes” (p. 100).

America’s potential problems extend into other realms as well. “The American situation is such a vivid symbol of the spiritual perplexities of modern man, because the degree of American power tends to generate illusions to which a technocratic culture is already too prone. This technocratic approach to problems of history . . . accentuates a very old failing in human nature: the inclination of the wise, or the powerful, or the virtuous, to obscure and deny the human limitations in all human achievements and pretensions” (p. 147).

Niebuhr’s final chapter lays out what he means by irony—how two contrasting elements come together in a person or a nation with one arising from the other. A strength also contains a hidden weakness, for example. He goes on to highlight the foundation for this view of history, which comes from the biblical perspective of a “divine judge who laughs at human pretensions without being hostile to human aspirations” (p. 155).

Humility in spirit and modesty in ambition is not a message corporate kingpins, political powerbrokers, or even many humanitarian heroes want to hear. Such restraint does not suit them. Nor does pragmatism seem to rally a constituency as fervently as zealous idealism.

Yet his message is essential. That doesn’t mean we have no hope. Rather our hope and ideals are to be seasoned with realism about the world and with humility about ourselves.

Martin Schleske is a lifelong luthier (violinmaker) whose art has interwoven with his faith such that the two are one. His recent volume, The Sound of Life’s Unspeakable Beauty, is his meditation on both.

When a friend gave me his book, one of the most beautiful and profound works I’ve read, he wisely suggested I savor a few pages at a time. The depth of each page, of each paragraph, of each sentence made it worthwhile to do just that. Over the period of a few months I sojourned through this book.

I found myself copying over dozens of insights, slowing me down enough to ponder each. Here is one: “Humility does not lie in thinking little of myself but in thinking enough of others to serve them.” (115)

Then this: “What is faith? That which takes part in God’s adventure. What is love? That which takes part in God’s resolve. What is hope? That which participates in the world’s loving and faithful development.” (183)

And another: “The only thing that suffering has to say is this: Be there for each other!” (231)

And this: “Jesus did not say: ‘Listen to the following definition of God. It should be your faith. Blessed are those who believe that their doctrines are holy. They will give you rest.’ Instead he said: ‘Come to me, and learn from me, and you will find rest for your souls.’ ” (244)

And: “The difference between judgment and constructive criticism is mercy.” (272)

Yet this is not a book of aphorisms. With stories and a fascinating window into violinmaking which provides a rich metaphor tying it all together, we have a deep look at our life in God, and the art of God in us. The beautiful production of the book matches the content. Printed on heavy coated paper and accented with arresting photographs by Donata Wenders, I urge you also to savor this book.

The problem with talking to strangers is that most of us think we know how to “read” people. Gestures, tone of voice, facial expressions seem self-evident. As Malcolm Gladwell reveals in his book Talking to Strangers, they are not.

Both Neville Chamberlain and Lord Halifax met Hitler multiple times and thought him trustworthy. Why? Dozens, perhaps hundreds, of intelligent and worldly-wise people trusted the Ponzi King, Bernie Madoff, many losing their life savings. Why?

On the other hand, psychological studies show that people who are fidgety and say awkward things are often telling the truth. Why do we misread them so badly?

With his trademark story-telling abilities and riveting methodical style, Gladwell unpacks the dynamics that make us often trust people we shouldn’t and distrust those we should trust. The recorded interviews of the enhanced audiobook give it a dramatic podcast feel.

Gladwell begins and ends the book with the story of Sandra Bland, the 28-year-old African American who in 2015 was stopped for a minor traffic infraction, arrested, and committed suicide in jail three days later. He methodically unpacks the recorded July 10 encounter with State Trooper Brian Encinia.

In the course of subsequent chapters he goes deeper into the evolution of policing practices over the last fifty years. Misapplied conclusions from initially successful policing practices has led to unnecessary suspicion that has harmed the police and the communities they serve.

Talking to Strangers is perhaps Malcolm Gladwell’s most important book that should be required reading for many, especially anyone who supervises law enforcement officers.

When widespread coronavirus restrictions first began to take effect last month, I was in an airport.

I suddenly became acutely aware of people around me serving food, cleaning tables, maintaining equipment, and many more. Clearly, I thought, I have not appreciated such people enough or sufficiently expressed my thanks. They (along with other more obvious examples of first responders and medical staff) were putting their health on the line to serve me and others, to keep society functioning, even if it was at a reduced level.

What they were doing was courageous, putting their own well being at risk for the sake of others. I also realized, however, that some of them had no choice. They could not afford to stay at home without pay for weeks or months. They had no savings, no family safety net to fall on. They could not do their jobs virtually via laptop and Zoom.

One grocery store worker feels the label of hero is misplaced for her and others. And she raises good questions. At least hazard pay should be a consideration for such workers.

Heroes, nonetheless, may not always look like what we expect. They do not always arrive with a uniform, a cape, a superpower, magical abilities, or exceptional cleverness.

In Louis Sachar’s novel, Holes, Stanley Yelnats is a wonderful, unexpected hero. He is a bit overweight, awkward, doesn’t seem particularly smart or charming, has little by way of leadership skills, and in fact often gets picked on by other kids. He is almost the definition of ordinary, if not forgettable. Yet the whole tale of injustice, bad luck, and obsession hangs on his steady, unflappable, and forgiving character.

How? Stanley does not take life too personally—the good or the bad. He also makes room to help those in need. Zero, for example, wanted to learn to read. Stanley helped him despite ridicule and potential punishment. Finally, Stanley has grit. He doesn’t give up. He undramatically keeps plodding ahead, moving forward, when others would have stopped.

Years ago I saw the movie based on this book. As I read it recently for the first time, I remembered some of the story. But I found it to be a splendid reminder that even ordinary people can be heroes by virtue of their ordinariness.

image credit: Pixabay Scottslm