Books Looking beyond technology to see the hand of God
TRANSFORMING OUR
DAYS: SPIRITUALITY, COMMUNITY AND LITURGY IN A TECHNOLOGICAL
CULTURE By Richard R. Gaillardetz Crossroad, 158 pages,
$15.95 |
By FRANCES FORDE PLUDE
There has been a recent shift in research studying the impact of
media violence on viewers, especially youth. Instead of trying to prove this
viewing causes violent behavior, researchers now argue that media violence
desensitizes us -- making us less conscious of how much violence permeates our
culture.
This concept parallels the argument of Richard Gaillardetz in this
thoughtful volume about how our technological tools often replace the moments
of active engagement in our lives, or glide us past them. Conscious meal
preparation and sharing, for example, are often zapped by our instant microwave
action. This book will help readers reflect more thoughtfully on this reality
-- and is enormously practical, also. If you are harried by the technological
tools that were supposed to give us all more leisure, I recommend this volume
as tonic.
Gaillardetz admits that cell phones and video games have invaded
his family and he does not suggest eliminating them. However, building upon
Albert Borgmanns philosophy of technology, the author argues that it is
not the technology that is problematic. Instead, we as consumers must see
beyond the commodity (even religion as a commodity, dispensing grace), to
preserve zones of conscious awareness in our daily lives.
Furthermore, he says that from the churchs own heritage we
can find rich resources like relational Trinitarian theology or truly communal
liturgies. This allows the dailiness of our lives to be transformed
by Gods grace. The author wisely urges lifestyle discernment rather than
a condemnation of particular technological tools.
Gaillardetz is a respected theologian who has written
authoritatively and clearly about the magisterium (in the 1997 book,
Teaching With Authority). And he represents a growing number of
competent lay theologians speaking from personal experience as a spouse or
parent.
Evoking Karl Rahners theology of a graced universe,
Gaillardetz reminds us throughout the book that within mundane moments (like
changing diapers), we are touched by a loving God. He worries that the almost
invisible ease of technology desensitizes us to these redemptive moments, or
focal points as Borgmann calls them.
Another helpful reflection by the author is that one of the
characteristics of modern society is the effective anesthetization of
humanity by technical tools that make our life unproblematic.
He urges constraints and deprivations (a new asceticism) that demand the use of
memory and imagination. He reminds us that in the Christian life, we must
embrace emptiness.
It is clear from both text and footnotes that, along with
Borgmann, the author has studied the major analysts of the topic -- from Rahner
and Catherine Mowry LaCugna to the Massachusetts Institute of Technology
scholar Sherry Turkle, whose research over the past decade have helped us
understand the second self that emerges as we interact with
computers. (Incidentally, because this work is full of rich ideas, an index
would be helpful. It is sometimes hard to find specific topics when you want to
return to them.)
Gaillardetz does offer a practical but profound analysis of the
intersection of religious thought and practice in an electronic culture. This
book, along with some of his other work, enriches an emerging body of thought
identified by some as communication theology. For example, he is
beginning to articulate a model of theological reception that integrates
todays more interactive (two-way) communicative culture. Gaillardetz, and
others like him, will contribute to the re-thinking required by theologians in
an electronic age. This task is challenging and of great importance.
Building upon this helpful volume, Gaillardetz and others can
probe some issues not explored fully here. For example, we can consciously
think of computers not as computation but as community. Then technologies
themselves can be redemptive. We can utilize contemplative prayer practices --
along with liturgy -- to help us balance our hi-tech overload.
Another topic related to ideas in the book is recent work in
communication studies showing how we do mediate or transform technological
tools and media messages as we interact with them. In other words, we are not
just manipulated by these items; we respond and transform them.
As I studied the Gaillardetz work, an incident occurred that
helped me reflect upon the books argument. I was on my way to a cello
concert and as I parked I noticed a van ahead of me with a handicapped license
plate. I watched a platform extend from the van and a man in a motorized
wheelchair drive off the lowered platform onto the sidewalk. With a
remote-control unit, he directed the mechanism back into the van and
drove off to the concert.
As I returned to my car after the concert this gentleman in his
wheelchair came up behind me. I said to him: I noticed you are very
self-sufficient, but is there anything I can do to help? He replied,
humorously: Would you go out dancing with me? As we chuckled, he
added: Korea did this to me. But at least Im mobile.
This unique and graced interaction -- like a focal point --
reminded me, as this book does, that we do need to preserve moments of caring,
connecting humanity in the midst of our useful tools. And we need the gifts of
skilled analysts like Gaillardetz who can help us be church-in-communion
consciously. He helps us become more aware of the vital web of
interactions and relationships that constitute ones daily way of
life.
Frances Forde Plude teaches communication theology at Notre
Dame College in Cleveland and is co-editor of the Communication, Culture, and
Theology book series of Sheed and Ward. Her e-mail address is
fplude@ndc.edu
National Catholic Reporter, December 8,
2000
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