You and I need media to communicate with one another. Speech is one medium to bring thought into oral expression. Writing is another medium to bring thought into the world through inscription of various kinds. When electricity was pressed into communicative service long ago, new media were added to the human scene: telegraphy, radio, telephones, television, cell phones, and the Internet.
All mediation creates a new environment, which changes the communication and changes the people communicating. Those who first used telephones felt it odd that a voice could be so radically separated from a human being who was speaking somewhere in the general vicinity.
Electronic mediation allows for informational extensions beyond that of the immediate. I have FaceTime with a friend in Czech Republic, because we cannot meet at the local pub for now. However, all these electronic mediations separate as well as unite. FaceTime shows me a face and gives me a voice, but I cannot shake hands, put a hand on a shoulder, or pick up the kinetic subtleties I would experience if I were in a room with my friend. Moreover, I depend on the camera to give me the angle of vision. When face to face, I can move around the room, literally lean into the conversation, and communicate with my full body in ways not available through face time. Mediation gives, and mediation takes away.
Now let us open our Bibles. The Apostle John ended two of his three letters with a desire we may read over too quickly.
I have much to write to you, but I do not want to use paper and ink. Instead, I hope to visit you and talk with you face to face, so that our joy may be complete (2 John 12). I have much to write you, but I do not want to do so with pen and ink. I hope to see you soon, and we will talk face to face (3 John 13-14).
John realizes the limitations of quill and parchment—that ancient kind of mediation that we understand as pen and the paper—and now, more and more, as keyboard and the screen. His realization was based on his experience of the Incarnation itself, as he tells us.
That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us. We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ. We write this to make our joy complete (1 John 1:1-4).
The Apostle, Paul, said much the same in two places.
I long to see you so that I may impart to you some spiritual gift to make you strong—that is, that you and I may be mutually encouraged by each other’s faith (Romans 1:11-12).
Paul was about to write the book of Romans, the most thorough account of Christian theology in the entirety of holy Scripture. Yet even that was not the same as seeing the recipients of his letter. Paul yearned for the “mutual encouragement” that comes from face-to-face fellowship. He writes the same to his young charge, Pastor Timothy: “Recalling your tears, I long to see you, so that I may be filled with joy” (2 Timothy 1:4).
Examples like this could be multiplied. They reveal that personal presence cannot be replaced by any medium of communication. Being with someone is not identical to any other form of communication. I am not devaluing letters, emails, texts, or even tweets. However, we gain wisdom when we understand the nature of the medium we are using—its weaknesses and its strengths. But we should not be so deceived as to think that the on-line classroom is exchangeable for the in-person classroom or the on-line church service is exchangeable for the in-person church service. Presence matters because matter matters. It matters to God, and it should matter for us. “The Word became flesh and dwelt among us” (John 1:14). Thus, we should practice the presence of God and practice the presence of other people.
For more on these ideas, see Douglas Groothuis, The Soul in Cyberspace (Baker, 1997).
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