Ambiguity in Scripture, Part IV

For the previous post in this series, click here.

Last time, we talked about how ambiguity in the Bible prevents us from absolute certainty about theological concepts, and how this leaves us all on level ground when it comes to really following after God. I concluded by mentioning that this does not mean that we should not seek to come to what we firmly believe is the closest approximation of God’s Truth of which we are capable.

In this post, I want to talk about the method of weighing competing theological positions when we find potential evidence for both positions within scripture—or when the same passages could be interpreted in different ways. Things will be clearer, I think, if we do this by looking at really tough and large-scale “problems” in scriptural interpretation.

Let’s start by way of example. In Exodus 22:20, God says, “Whoever sacrifices to any god, other than the Lord alone, shall be devoted to destruction.” Later, in Deuteronomy 2:34, we read, “And we captured all his cities at that time and devoted to destruction every city, men, women and children. We left no survivors.” In Deuteronomy 3:6: “And we devoted them to destruction, as we did to Sihon the king of Heshbon.”

In these passages (and many that surround them in the early story of the Israelites and their conquest of Canaan), we’re told that God has commanded the Israelites to murder the women and children—the non-combatant, civilian targets—of their enemies. That in and of itself is not ambiguous, but it becomes very much so when we compare it to the commands of Jesus to love our neighbor and to turn the other cheek.

What does God want from us? Is it simply that the words given to the Israelites were meant for them alone and the words of Jesus are meant for us? In other words, was this behavior okay then but not now? That answer may provide some moral guidance for us, but it leaves unresolved some very troubling questions about the nature of God.

Adam Hamilton does an excellent job of looking at this issue (and a great number of others) in his book Making Sense of the Bible: Rediscovering the Power of Scripture Today.

I favor the approach of German theologian Karl Barth. His systematic theology is daunting even to the most educated theologian (which is not me), but I’ll try to summarize the salient points for your use.

For Barth, we should not confuse the Bible and the Word of God. As the Book of John tells us, Jesus Christ is the Word of God, not the text of scripture. Though he takes a while to say it, when Barth uses the term “Word of God,” he means a personal encounter with the Christ. This sometimes occurs through the reading of the Bible (and perhaps the ability to bring one to a personal encounter with God is the greatest power of scripture) but the two are not synonymous. I have to admit that it took me a short while to wrap my brain around that (especially given Barth’s rather circumlocutious writing).

In short, what Barth is saying that its Christianity—our goal is to encounter, know and follow the living Christ, not simply to read about him. Reading scripture helps us open our hearts and minds to Jesus, but the reading is a means to an end more than an end in itself.

I’m reminded of a Magritte painting called (in English) “The Treachery of Images”. It’s a painting of a smoking pipe, under which is written “Ceci n’est pas une pipe.” (“This is not a pipe.”). And it’s not a pipe; it’s a painting of a smoking pipe. You can’t smoke with it. It tells the observer something about pipes, but it’s no substitute for the knowledge gained by the experience of the real thing. Latinate languages capture this distinction well, using separate words to denote the cold intellectual knowledge of something (saber in Spanish, savoir in French) from the more intimate knowledge of familiarity (conocer in Spanish, connaître in French). That, I think, is what Barth is telling us about the Word of God.

With Barth’s conception comes a shrewd warning that we be careful not to make an idol out of the Bible. Shocking and perhaps offensive at first, the point that we worship God and not words about God remains a powerful one.[1]

Our understanding of Jesus, as the incarnation of the living God, ought then to be a lens through which we view the rest of scripture. When we see things like the murdering of innocents in Exodus and Deuteronomy, I think it’s fair to say that that behavior does not comport with the words and life of Jesus Christ. Those passages might better be understood as words put by the writers of those books in God’s mouth that represent their own understanding of the nature and person of God rather than the objective truth.

This brings us around in a complete circle to the kind of poetic truth that speaks to our hearts. Ambiguity in scriptures requires us to lean on Jesus to understand them—to put our faith in our savior to resolve discrepancies and inconsistencies in the text of the Bible. It’s not simply that ambiguity requires us to have faith; ambiguity shows us that faith in God—as we understand God through Jesus—works and moves.

Point Four: Ambiguity in scripture leads us to rely on the person of Jesus to interpret and harmonize differing passages within the Bible and to resolve difficulties.

 

P.S. – Since we’re talking about ambiguity, I’d like to throw just one more wrench into the works. Above, I’ve argued that ambiguity in scripture pushes us to seek the Christ to resolve ambiguity, but there’s another layer to all of this. Revelation and personal relationship with Jesus—understandings which cannot be proved to anyone else—aside, the scriptures themselves provide our best view of Jesus through his words and life. God-breathed though they are, the gospels were written by human hands and likely compiled decades after the events they describe, so we ought to be cautious in thinking about them as providing a prefect picture of Jesus.

There are many resources to investigate what scholars know and believe about the origins of the gospels. Having conducted my own exploration of the issue, I’m pretty comfortable in holding the gospels as generally reliable, but I still see plenty of room for reasonable disagreement in the interpretations of the scriptures about Jesus.

So, there is perhaps this inescapable level of ambiguity that lies below all the other things we’ve discussed, ambiguity that might beg the question, “How well do we know Jesus?” For an incarnation of an omniscient, omnipotent, omnipresent and infinite God, our answer can never be “completely.” But we might always try to know him better, and that journey itself bears fruit.

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[1] Interestingly, Islam has had a similar debate for much of its history about the nature of the Quran. Is it revelation about Allah or is it part of Allah? The answer is an important one and a key part of conservative and liberal theologies in Islam. Reza Aslan gives an excellent primer on the subject (and much more about Islam) in his book, No God but God: The Origins, Evolution and Future of Islam.

Worldbuilding: An Education

Before I went to law school, many people (all lawyers, so understand the bias) told me that formal legal training is the best education you can get, regardless of whether you practice law. Law school was an excellent education; one that I’d never wish on anyone.

Still, I think that there is a better education to be found in the world—particularly with the availability of the internet, e-books (free through your library) and other high-speed, low-drag materials. That education is the art and practice of building fantastic worlds.

For me, most of the things that stick best with me are the things I learned for myself, through my own motivation, initiative and follow-through. This likely has something to do with increased investment and meaning in the subject matter because of the intrinsic motivation to study it, but the reason why the subjects I seek out to study seem to be better retained don’t really matter. I do believe, though, that we live in an age where, with resolve and resourcefulness, one can learn almost anything without setting foot in a classroom. Snorre, our exchange student last year, learned to play guitar by watching YouTube; by the end of his stay he could play Hendrix, Zeppelin and B.B. King.

Worldbuilding has become a more mainstream (though not really mainstream) hobby in recent decades. This has to do in part with the internet allowing people with similar interests to easily find one another, the increase in popularity in roleplaying games (probably the greatest single motivator of worldbuilders), the move of the fantasy and sci-fi genres into mainstream culture and, as I’m doing here, the relative modern ease of getting your ideas and creations to the world.

For many, as for myself, worldbuilding started as a means to an end—I wanted a setting to write stories in and to run my roleplaying games in (although I’ve found that, since the two mediums have broadly different goals, the same setting isn’t necessarily suitable for both). Once you start, however, the seduction of creation for its own delight may easily take over. There are some who will admit that they build worlds simply because they love the creation of fantastic peoples and places; these are an honest bunch who probably derive the most pleasure from worldbuilding, enjoying the thing for what it is.

But this post isn’t about how to derive pleasure from worldbuilding (although, with all the writing that is done nowadays on the subject, why does no one talk about this?); it’s about the education worldbuilding gives you.

Quite simply, building a world requires some knowledge of everything. You need at least passable understanding of language, culture, religion, history, geography and cartography, psychology, mythology and folklore and the sciences to create a world for which people are willing to suspend disbelief. Start there, and you’ll quickly find the things you’re really interested in. For me, it’s history, literature, legend, religion and historical occult beliefs (things which, conveniently—or perhaps causally—I studied formally); these are the subject about which you will seek to become something of an expert to make your world “stand out.”

Then there are all the beautiful rabbit trails of things that you could probably fudge and have a reasonably believable fantasy world but which add much to the world if they’re well-incorporated: astronomy, anthropology, archeology, warfare and military history, the attributes of fringe social groups, specific interesting human histories, the art of writing itself, the geo-sciences (including advanced geography, weather and climatology and much more), technology and almost other possible realm of human knowledge.

If you catch the bug to build a world of your own, you’ll find yourself asking many questions that spur research: Why does this sort of thing happen? How does this work? What would this kind of society be like? How would this event change the world? Or, as I found myself asking this morning: Where is it that swamps usually form?

The task in and of itself is a daunting one—not simply because of its scope, but also because of the thorough and excellent work that others are doing and displaying on the internet. The real bugbear, of course, is Tolkien, who has caused us to mistakenly believe that a created world is only a good one if we have invented and codified each of the world’s languages, written down detailed histories of all of the peoples (the History of Middle Earth edited by Tolkien’s son is twelve volumes) and that everything must be clearly defined and described in writing for posterity. We have to keep in mind that, realistically, Tolkien was a worldbuilder for worldbuilding’s sake; his stories, though beloved, were derivative of his worldbuilding. He did not build Middle-Earth so that he could publish books.

If, like Tolkien, our worldbuilding is really for our own pleasure, it can be as detailed or shallow as we like, as fanciful or as serious and deeply believable (for fantasy, of course) as suits us. We can write as much or as little of it down as we want to keep and share. All the extra work of cataloguing and consigning to words our creation is optional. We need only go so far if (1) we enjoy doing so or (2) we have a specific use for the created world that would benefit from writing down its details for later reference.

Given that, anyone can be a worldbuilder without an over-investment of time and energy. You can craft your world while driving in the car, standing in line, waiting for something, working out or doing all manner of other thing. If you don’t want to write it down, worldbuilding is simply an advanced game of “What if?” you play in your head.

Most of the greatest advice I’ve ever received in my life I got as an off-hand statement from someone else, probably because that person had so incorporated the idea into his mindset that it seemed too obvious to need special attention called to it. While studying medieval and Renaissance literature at UT Austin, Professor Frank Wigham advise his class to “be interested in everything.” I’ve tried to follow this advice since and have found that the pursuit of some knowledge of as many subjects as I can manage has thoroughly enriched my mental life—for the knowledge of itself, for the new ways in how I see the interrelation of things and ideas and for the strange ways an understanding of one subject helps one to think about other subjects.

This is the reason I recommend the hobby of worldbuilding to everyone; the practice gives you some tangible reward for taking in interest in all aspects of existence. If you haven’t done it before, give it a try. This time next week you might be spending hours following rabbit trails through Wikipedia as you research little-known cultures and peoples (look up the women-warriors of Dahomey, for instance), visiting the library (in person or electronically) to find deeper and more nuanced sources than what you get from the internet, imagining places for you to play in imaginatively for years to come. You will become interested in everything, and better for it.

Ambiguity in Scripture, Part III

In Part II of this series of posts, we talked about how ambiguity expands the number of things that scripture can say to us in a single passage. This time, let’s talk about how ambiguity makes room for faith, theology and humility.

We have discussed a few examples of ambiguity in scripture, so I’m not going to devote time to trying to prove that scripture is often ambiguous and subject to human interpretation.

If you want more than a literary analysis to reveal Biblical ambiguities, I would suggest reading Bart Ehrman’s Misquoting Jesus. As you’ll probably see in other posts, I have some significant reservations about Ehrman’s approach to the historical Jesus, but I can guarantee that you will learn something valuable if you listen to or read something he’s done. I don’t remember anything in Misquoting Jesus that my general criticism of his work extends to.

Misquoting Jesus will walk you through the many practical problems with interpreting and understanding the Bible. In the New Testament, for example, Koine Greek was written without punctuation and without spacing between words (writing media were quite expensive, after all). When we read the gospels in English (or anything other than the original Greek), all those interpretive aids of syntax and structure are at best guesses by the scholars who edit translations of the Bible. By way of example about how a mere comma can change meaning entirely, compare, “Let’s eat, Grandma!” to, “Let’s eat Grandma!” With a little research, you can find a number of passages in the New Testament—some of them the words of Jesus—about which the proper punctuation and structure remains hotly debated by Biblical scholars.

Here’s my first new point about how ambiguity in the scriptures really is a good thing: without ambiguity, there can be no faith. Faith, by definition, is a conviction of the truth of something that cannot be proved. Existentially, we could not have faith in God if we could readily prove God’s existence—God’s hiddenness from us creates room for faith. The same is true on a smaller scale within Biblical interpretation—because ambiguity allows for multiple interpretations, none of which can be unassailably shown to be correct—none can claim to have the definitive understanding of Jesus.

On the one hand, as we’ve already touched on, this allows us to see more of an infinite God through competing possible interpretations, some of which may be dismissed when weighed against other passages of the scripture, experience, tradition or reason, some of which remain simultaneously potentially valid.

For purposes of this post, I want to focus on the fact that ambiguity is the great equalizer in terms of our faith in God and our following of Jesus. Were salvation, or even an understanding of Jesus, predicated upon intellect, education or interpretive ability, we would have a de facto form of Calvinist or Augustinian election. But, as Ephesians 2:8-9 tells us, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” This includes works of interpretation, I think.

As important, we are told, “Anyone who does not love does not know God, because God is love” (1 John 8). If God is love, by the transitive property the converse must also be true: anyone who knows love also knows God.

One cannot know love except by experience and personal encounter with it. One cannot reason one’s way into understanding love by intellect alone. In this way, human experience itself allows (through the experience and practice of love) the ability to follow Jesus and to be sanctified.

In this way, theology ought to be viewed as an exploration of what it means to love, what it means to follow Jesus, but it is not the thing itself. Those who do not grasp complex theological concepts, whether by choice or ability, are not to be excluded from Christ’s reach. I find the egalitarianism of that concept awesome in the classical sense of the word.

As someone who derives a great amount of his identity from being an intellectual, I find this realization amazingly humbling. For all my theologizing (which, obviously, I greatly enjoy), I’m not going to enlighten someone; I’m not going to reveal some truth heretofore unknown. As an amateur theologian, all I really do is help people to find ways to think about what it means to follow God or to live in a world where God exists. I’m at best a glorified moving guy—I can help you unpack, but I can’t get you the stuff in the first place.

There’s also an important point in how we deal with theological disagreements. Because we cannot be absolutely sure of the truth of our own theology (or theologies in the collective), we ought not to be too oppositional when discussing matters of faith with others. Overconfidence in one’s theological position leads to persecution of others, turning away the unchurched and generally working against Christ’s goals for us.

Important caveats here. First, I am not saying that theology is relative. I firmly believe that there is an objective truth to reality in all things, including theological matters and the way we are supposed to think about and relate to God and each other. My thoughts are not borne from a lack of belief in objective truth, but a healthy dose of skepticism about human intellectual capacity to clearly understand that truth.

Direct human knowledge of the capital “T” Truth, I think only comes from direct revelation from God. Every other method of understanding requires approximation. I believe that direct revelation from God has occurred and continues to occur, but this doesn’t really change things for humans as a whole. One person may have a revelation from God and know the truth, but since I cannot occupy that person’s consciousness to verify the reality of claims to know the truth, I cannot rule out the possibilities of self-delusion, misinterpretation of experiences, or outright lying. Someone else’s revelation carries with it the same ambiguity as any other form of indirect revelation—like the scriptures. Unless I’m the one who directly receives the revelation, I cannot be absolutely sure of its truth. To date, I have not received any direct revelation of truth from God—nor do I expect to. Everything I have to say is interpretation and should be treated as such.

Along with this, I don’t mean to imply that the lack of direct access to the Truth makes theology worthless. Quite the contrary. We need continuous theological investigation to evaluate our theology and allow it to progress into what we think is the closest approximation of the Truth. Theology may be an asymptote that comes ever closer to infinity but never touches it.

There is still ground for theological debate, and competing theologies can be weighed against one another by the amount of support we find for them through scripture, the application of logic and conformity with experience.

And, as I’ve mentioned above, I think that there is one thing in scripture (and reality) that is completely unambiguous. We are to love God and one another. For me, that’s the only Truth I need; I can live with the ambiguity of everything that follows.

Point Three: Ambiguity in scripture shows us that we are equal in the eyes of God, regardless of interpretive or intellectual ability.

For the next post in this series, click here.

What We’ve Learned So Far

Here, in all its brief glory, is what I have learned about children in nearly two weeks of having them.

  1. They cry when they’re: too cold, too hot, hungry, full, getting in the car, getting out of the car, doing things they don’t like, doing things they do like, following instructions, disobeying instructions, waking up, going to bed, too wet, too dry, walking, being carried, riding in the stroller, going to the playground, leaving the playground, starting dinner, finishing dinner, taking a bath, drying off and for no discernible reason at all.
  2. They refuse to be reasonable. They don’t understand what’s good for them or what’s bad for them, nor do they seem to much care. They say “yes” when they mean “no” and vice versa. This is especially difficult for me, as I pride myself on being a reasonable and open-minded human being, most of my social skills are predicated on the other people involved being reasonable, and I generally avoid people who refuse to be reasonable to the extent I can.
  3. They are bad for your health. When food is one of your few remaining pleasures, you give up on all this “eating healthy” stuff. Give me sugar and chocolate; it’s all I have left. Exercising becomes part of your daily routine yes (toddler lifts, baby carry, etc.), but children do not understand that you do a set of reps and then you stop. Worse, when you have two at once, they conspire. When one has started to scream and you’re attempting to diagnose the issue, the other begins to see if s/he can scream louder–the surprise, competition and screaming are all great fun, I’m sure. When this happens often enough, all you want to do is bang your head against the wall until the throbbing pain coursing through your brain drowns everything else out and nothing matters. This is not good for you.
  4. They neither understand nor care that adults have needs and desires. There is only service.
  5. Small children have neither a sense of time nor much in the way of memory. If something caused them great displeasure yesterday, they’re going to try it again today just to see. They never seem to need something until they need it RIGHT NOW!
  6. They suck up all of your time. When you’re not tending to them, you’re wondering about the next time they’re going to need something. When they’re sleeping, you’re dreading the time that they’ll wake up.
  7. Somehow, despite all of this, they’re somehow worth it…

Writing is Hard

I spend a lot of my life writing, whether for work or for pleasure. Both as a critic of other writing and someone often frustrated by the task myself, I feel that I can definitively say that writing is just plain hard. But why? Let’s take a look.

Complexity

Language is one of humanity’s most complex inventions. Words are symbols for things, not the things themselves. As representatives of things and ideas, there is necessarily some amount of slippage between the word and the thing itself as we try to use words to capture meaning. The study of symbols in language is called semiotics; the field combines statistical research, philosophy and a number of other approaches to investigate how we use language to transmit meaning and ideas.

Readers of the “Faith” section of the blog likely know that I’m very interested in the importance of ambiguity. In terms of language, we ought to recognize that there is ambiguity inherent to any use of words to communicate ideas, because the idea must be translated to words and back to ideas between two otherwise isolated consciousnesses.

I feel like I could really stop right here, because this, more than anything else, is why all use of language is difficult. But, wait, there’s more…

Obscure Rules

Even those writers with natural skill and a unique voice may find themselves confused by the many rules of grammar and syntax.

Partially this is the fault of history and the credulity of the masses. English, at least, has a number of arbitrary rules that some slavishly seek to enforce without knowing their origin or purpose. For instance, the command never to use a preposition at the end of a sentence (famously mocked by Churchill) comes from Bishop Lowth, writing in the 18th century and following the example set by the author John Dryden. The two felt that sentences terminating with prepositions were less graceful than those that placed prepositions antecedent to the sentence’s conclusion.

This is an excellent example of proscriptive rules about language—do this; don’t do that. Grammarians of the 17th and especially 18th centuries loved to create rules about the use of language in the haughty expectation that they were improving the language over past usage. We have collectively forgotten the reasons for such proscriptive rules while still obeying many of them.

Other rules of language are descriptive—the way English speakers convey this idea is through this language, though technically correct, people don’t say that. The issue we run into here is that usage naturally changes over time, and arguments are bound to ensue between “progressive” language theorists and “traditional” language theorists. I think that there may be something instinctual about taking a traditional stance here, something about preservation of unity of tribe or something—think about how often we groan when we hear what new words (that we’re all using) have been added to official dictionaries.

Even when we’re not arguing about rules and the reason for them makes sense, there’s a lot to remember. Does that comma go inside or outside the quotation marks? Do we just add an apostrophe or an apostrophe and “s”?

K likes to tese me that I have “three degrees in reading and writing” (which I suppose is mostly true), but I still have to look up rules of grammar on occasion, and I certainly still make mistakes (much to her delight).

Add on to this societal judgments based on a person’s mastery (or lack thereof) of the arcane vagaries of outmoded rules of structure in writing—and the nervousness that comes along with our understanding that, whenever we write, people will judge us for the quality of our writing. Usually when they do this, they’re not judging us as writers but as people. What’s your social class? Where are you from? How educated are you? How traditional? All of these things (and more) come out in our use of language, both confusing the way our words are received and pressuring us to conform to expectations in the use of language.

Substance and Style

There is, overall, an illusion that substance—that is, the subject and material of a writing—and the style of a piece of writing are separate and distinct categories. I used to have the thought that “I’m a good storyteller, but not a very good stylist” and believed that that would be passable in success as a writer.

Nothing is farther from the truth. Great storytellers are those whose mastery of style facilitates the story that they tell, matching the substance and enhancing it.

Good style in writing is a mysterious thing; part science, part art, part soul of the writer. We must combine study and practice to discover our own personal style, but this style must also be objectively effective for us to successfully reach an audience. This, I’m finding, is a slow and painful process, because we must make mistakes, suffer mediocre results and push through disappointment on the long road to developing that style.

Further, our style must be adaptable—no one style fits all manner of writing, even within the same “type” of writing. My professional style of writing (as a lawyer) must adapt based on the purpose of the writing, my audience and the circumstances. As a fiction writer, my style must change based on the dramatic and narrative needs of the story being told.

So how do we develop style that blends with and augments the substance of our writing? Personally, I’m trying a shotgun approach—a little bit of everything below to see what sticks. We can study the Greco-Roman categories of rhetorical techniques (many of which you studied in high school, like metonymy, its sister synecdoche and the more obscure apocope). We can read great writers and find ways that we can emulate them in our own voice (but we must beware “maverick theory”, see below). We can read books and take courses on writing style and techniques, whether seeking an MFA or reading books like Bill Walsh’s Lapsing into a Comma. We can read essays by successful authors for useful advice. We can simply practice until we find what works.

Audience, The Unknown Variable

Unless your writing for someone you know very well, and perhaps even then, it’s impossible to predict exactly how a reader will interpret your words. One certainly can’t account for all readers taking your intended meaning, though we can probably hit the majority by playing probabilities with style and dramatic effect. Still, it’s rare that you have information and skill enough to tailor your words to a specific audience in the way that will have the maximum effect.

Dead Text

For some reason, I only here people talk about this with text messages. Perhaps it’s because no one writes real letters any more or because people treat emails like text messages (even in a professional setting). Most likely, it’s because our text messages are so often use as surrogates for face-to-face (or even phone) conversations. No aspersions here; I’m one of the worst offenders on that front.

That said, it’s difficult to convey intent and tone with words, because we are conditioned to react to vocal patterns, timbre of voice, gestures and other body language and a whole host of other clues as to the meaning of the spoken word. That’s simply not available in written language, which is not necessarily a bad thing from the standpoint of fostering a reader’s imagination. On the other hand, it makes conveying meaning especially difficult as we must not only attempt to convey actual intent but also actively avoid misleading messages of tone and intent.

Maverick Theory

This one’s particularly about fiction-writing.

Particularly in the United States, we have this cultural idea that people who are good at things can get away with stuff that wouldn’t be tolerated in those of lesser skill. The idea is prevalent in our stories; I’ve named the idea for Pete “Maverick” Mitchell in Top Gun, but you can find it in many genres: Axel Foley and John McClaine, Sherlock Holmes (and, of course, Dr. House), Jack Bauer, Ferris Bueller, Doc Brown, etc., etc.

Here’s the problem. Being really good at something doesn’t make it forgivable to be a jerk and to treat yourself as entitled to things that others aren’t simply because they’re not as good as you. I’m sure that you have personal examples of this in your own life, where people expect special treatment because of a particular process or reputation.

There are writers who flout the rules, refusing to use quotation marks (Cormac McCarthy) or capital letters (e.e. cummings) or preferring an abstract, almost nonsensical stream of consciousness (I’m looking at you, Joyce), to name a few.

Combined with this cultural idea of the badass who breaks the rules, there’s a temptation to believe that one has to make some defiant stylistic choice to mark one’s genius to others. Maybe I’m just not that kind of risk taker, but I typically find it obtrusive and petty to see the rules (such as they are) of writing snapped—it’s far more fun to see them bent.

Conclusion

That’s certainly not an exhaustive list of obstacles to overcome in writing, but it does hit some high points. At the end of the day, there are few truly good writers in the world, even amongst published authors. This is partially because the craft is so difficult, but also because we don’t really devote enough time or respect for those who write well (though we’re happy to lament how many do not). Writing well takes a lot of practice, and we seem to think that our time is better spent elsewhere.

For many of us, perhaps it is. But imagine a world where everything—everything—that is written is written in the most precise, complete, concise and informative way. Think how much time and confusion we’d save, how much better ideas would be expressed, how much easier it would be to learn new things, how much better our stories would be. In short, think how much more alive life would be.