Bridled Zeal

Given on November 3, 2010, at the Communication Studies Departmental Chapel at Westmont College, Santa Barbara, CA.

The book of Genesis tells the story of the tower of Babel, when God disperses people fearful of being “scattered abroad upon the face of the whole earth” (11.4) into different ethnic, linguistic, and territorial groups. In the story, the LORD does this to push them towards filling the earth, as commanded in Genesis 1.28 and 9.1, and to prevent them from challenging divine power through their ethnic and linguistic uniformity. This marks the final step towards cultural maturity in the Genesis narrative, a process that starts in chapter 3 and is fraught with conflict and loss along the way.[1]

There is a proclivity to point to this story as evidence that the creation of different ethnic, linguistic, and territorial groups is the direct result of sin. I’m not here to discuss that particular point, but rather to offer a different emphasis: diverse ethnic, linguistic, and territorial groups are created to preserve the wholly otherness of God. Consequently, these differences then actually bear witness to God’s transcendence.

In a sort of redemptive recapitulation of Babel(and by “recapitulation” I mean in the musical sense, i.e., the third section of a sonata form), on the day of Pentecost, disciples are filled with the Holy Spirit and begin speaking in tongues. The gathered crowd, consisting of “Parthians, Medes, Elamites, residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and other parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs” hear the disciples “speaking about God’s deeds of power” in their own languages (Acts 2.8-11).

An incredibly diverse crowd sees manifestations of the Spirit’s filling and hears stories of God’s power in their respective languages. There is a great diversity here and also a Spirit-brought unity. This bears witness to God’s transcendence and God’s immanence.

What has this to do with Communication Studies? Hear our department’s mission statement:

Sapientia et Eloquentia. In this centuries-old phrase promoted by Cicero, St. Augustine and others, the Department of Communication Studies finds its mission, to educate students toward the union of wisdom and eloquence, recognizing the limited impact of wisdom without eloquence and the social harm that comes from eloquence without wisdom.

We are committed to helping students become wise analysts regarding the techniques and structures of human influence in a globally-oriented, media-saturated culture. We intend for our students to be informed by Scripture and able to draw upon resources in the historic discipline of Communication Studies.

We are committed to helping students become eloquent in mind and heart and speech, articulate and compassionate implementers of their wisdom. We intend for our students to communicate well and to imitate Christ by practicing reconciliation.[2]

As Christians, we are privileged to join God in his mission of reconciliation. As Christian Communication Studies students, we have the further privilege and responsibility to be prophetic voices, unmasking destructive ways that the Other is represented in discourse, ways that are dissonant with the vision of a Kingdom where the retention of distinctiveness and the unity among peoples are not at the expense of each other.

The consummation of this vision comes at the end of all things, when the saints sing a new song: “You are worthy to take the scroll and to open its seals, for you were slaughtered and by your blood you ransomed for God saints from every tribe and language and people and nation; you have made them to be a kingdom and priests serving our God, and they will reign on earth.” (Rev 5:9-10)

At this point, my sense is that my vocation has to do with intercultural and ecumenical dialogue. I don’t know yet if my career will be something explicitly tied to that, but I do know that regardless of my career, I have the responsibility to be wise and eloquent, not only in unmasking discourse dissonant with the eschatological vision, but also in actively speaking forth in ways that resonate with the eschatological vision, ways that are culturally sensitive and nuanced and prophetic, for discourse shapes perceptions, cultivates affections, forms habits, and consequently affects Christian witness.

Given my formation here, I desire to, dare I say, expect to witness, participate in, and narrate events that, like the day of Pentecost, act as signposts for God and his now-coming Kingdom.