An Enchanted Life
To some, secularity could be described as an absence of God, or a space in which God is not believed in or readily sought after. Another definition of secularity describes it as an evolution where God was once exclusively acknowledged and worshiped, but then adapted to a choice for individuals to question God’s role, identity, and existence. “The shift to secularity in this sense consists, among other things, of a move from a society where belief in God is unchallenged and indeed, unproblematic, to one in which it is understood to be one option among others, and frequently not the easiest to embrace.”[1] This definition of secularity offered a polarized, and rather rigid explanation, suggesting an evolution throughout the generations from those believing easily in God to those questioning their faith or belief in God. In comparison, I found this definition to offer a more hopeful and open explanation of secularity, embodying the ethos of the author: “Secularity in this sense is a matter of the whole context of understanding in which our moral, spiritual or religious experience and search takes place.”[2] This explanation invites a learning experience where one can search and discover what they choose to believe about God and their spirituality, versus not believing in God, or having a passive, indifferent spiritual journey.
The concept of an enchanted world and a modern world was an underlying theme in Taylor’s book, The Secular Age. As we have progressed in society, the enchanted world gets left farther and farther behind as a secular, modern, world of science, psychology, and industry replaces the magical beliefs of yesteryears. The great divide between an enchanted world and a modern world has grown wider throughout the centuries. An enchanted world has porous citizens who are able to be inhabited by good or evil spirits, also possessing a more openness where they believe in magic and enchanted objects. In contrast, the modern world is about disbelief in the enchantment, encasing a buffered self where people prevent themselves from connecting to the enchantment around them. Instead of being porous individuals open to enchantment, they are committed to developing a “buffered identity, impervious to the enchanted cosmos.”[3]
In the modern world, it was fascinating how Taylor described buffered individuals as missing the spiritual or enchanted world hence attempt to reconnect with it through spiritually themed movies and entertainment. Vampires, angels, and demons are frequent themes in Hollywood movies, and popular novels, and are beckoning us to connect with the enchanted cosmos we are innately longing for. Objects in the enchanted world hold value, symbolism, and even magical powers. This reminded me of a time I was trying to sell my house and shared with my Catholic friend my desire to sell swiftly. Earnestly, she offered to bury a saintly relic in my yard designed specifically for the speedy sale of my house. My buffered self, marveled at the sincerity in which she truly believed in the magical power of the relic in our modern age. One can draw the conclusion that people come to church to see the magical, the enchanted cosmos, and to be touched by a divine spirit that reaches beyond our imagination and secularity.
Of all the life events that seem to combine the two worlds of the enchantment and the modern, death seems to pull the two worlds together. There is something so mysterious and magical about a body without a spirit, the spirit’s final exit, and the lifeless body that is left behind for those to bury and grieve. Yesterday, I sat with a young couple who buried their first, beautiful still-born child. Seeing the tiny hand and feet prints arranged thoughtfully around the mini urn, and listening to the parents talk lovingly about the child they’ll never watch grow up, they took comfort in enchanted thoughts. They pictured her in heaven being lovingly rocked by family members and friends who had gone before. The reality of the death was described in scientific terms by the mother, a medical practitioner by profession, but the afterlife was described with enchanted concepts that brought comfort to the grieving parents and warm thoughts to those listening. In that moment, it seemed so natural and appropriate to bring the enchanted world into the modern as we visualized a better life of love and celebration for the tiny unlived life.
Taylor speaks to how people handle these life crises as psychology and therapy have replaced the role of clergy and the church in our modern age. People are freed from the oppression religion has brought by identifying sin and provoking shame, but are now imprisoned in the pathologies diagnosed by psychologists and treated for a sickness that can’t be cured. Where one treated for sin, now the other treats for sickness, providing neither relief or healing for the individual. Unfortunately, where the church or faith fell short, psychology has attempted to pick up the gauntlet in mending the human spirit, while both have provided a distraction or oppression by not addressing the root issue of “divine discontent”.[4] Although not easily seen or readily diagnosed and treated, for it “…may be buried deep down, but it is a perpetual human potential.”[5] For those who deny their spiritual reality and purpose, despite their successes, they will feel a hollowness that no clergy or therapist can fill, except for the spirit of God. As the individual wrestles for their spiritual beliefs and faith in a secular world, psychology and theology can work in tandem to be a support to an individual discovering their faith, rather than offering to be a substitute for the divine journey one must take.
As we live in a secular world, may we be porous individuals filled with the Holy Spirit, buffered against evil, while welcoming the divine, enchanted cosmos into our lives and inspiring those longing for the magic touch of our Creator.
[1] Charles Taylor, A Secular Age, Cambridge, MA, Harvard University Press: 2007, 3.
[2] Ibid.
[3] Ibid., 146.
[4] Ibid., 621.
[5] Ibid., 621.
About the Author
Jennifer Dean-Hill
11 responses to “An Enchanted Life”
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“As the individual wrestles for their spiritual beliefs and faith in a secular world, psychology and theology can work in tandem to be a support to an individual discovering their faith, rather than offering to be a substitute for the divine journey one must take.”
Jen, your touching story illustrates the reality of life for most people. We like the “secular” world we live in until something goes wrong. Then we turn to God. I used to think this was so selfish and unspiritual, but now, thanks to you (and Taylor in some respects) I see that this is just where we are at.
And so I thank God for what psychologists have learned to help us and I thank God for Christians like you who know how to bring the “sacred and the secular” together to minister to the whole person.
I admit I skimmed over some of that part of the book; thanks for summarizing for us!
Mary, I’m sure you read more than me. Yes, I’ve really enjoyed the teachers who have had a theological and psychological perspective. It’s helped me integrate the sacred and the secular.
Jenn, what a great point about the missing and therefore search for enchantment.
“Vampires, angels, and demons are frequent themes in Hollywood movies, and popular novels, and are beckoning us to connect with the enchanted cosmos we are innately longing for. Objects in the enchanted world hold value, symbolism, and even magical powers.”
I’ve not considered this as part of the Hollywood trend and part of the popularity of this genre. But I think you have something there. If that is the case, what does it mean for the church? Some would say that this calls for a return to a stronger liturgical practice, others would say it opens the doors for the work and gifts of the Holy Spirit. I’m sure this will be the topic of discussion for some time to come. Enjoyed your post.
Yes, I would agree it opens the door for more evidence and works of the Holy Spirit. We are hungry for her/his power.
Jennifer, your statement highlight, “Taylor speaks to how people handle these life crises as psychology and therapy have replaced the role of clergy and the church in our modern age. People are freed from the oppression religion has brought by identifying sin and provoking shame, but are now imprisoned in the pathologies diagnosed by psychologists and treated for a sickness that can’t be cured. Where one treated for sin, now the other treats for sickness, providing neither relief or healing for the individual. Unfortunately, where the church or faith fell short, psychology has attempted to pick up the gauntlet in mending the human spirit, while both have provided a distraction or oppression by not addressing the root issue of “divine discontent”.
One of the weaknesses of the church is the inability to listen to people and help them. The pastor has been the go-to person but in reality with a large congregation that is impossible. Some churches don’t think of the wellness of their members. They are more focused on preaching which is an unbalanced.
It would be great if there were members of the church with the gift of healing, compassion, etc are allowed o utilize their gifts.
So true Lynda! Churches would be healthier and stronger if they listened to the members and empowered their people to lead, heal, preach, administer communion… 😉
Jenn, what a thought provoking post.
For many Westerners, long before the idea of following Christ is entertained, the first barrier is “does the spiritual realm exist?” For those who hold science as their ultimate belief, the existence of the supernatual is questioned.
For many who grow up in the East, their perspecitive is quite different. The spiritual realm just as real as the physical one. Take Hong Kong, for instance. In Hong Kong, there are some VERY WELL PAID spiritual advisors who are hired by the architects of some of the most elaborate buildings to assess the Feng Shui of the building. The idea of Feng Shui is simple, demons who enter the building need a clear path to leave, or they might decide to stay in the building. It amazes me that some of the most modern skyscrapers in Hong Kong had their architectural plans revised after consulting a Feng Shui expert!
I wonder what a Chinese scholar might think about A SECULAR AGE?
Very interesting Stu. I had no idea what the main purpose of Feng Shui was. Thanks for enlighting me. I feel zen…
“Of all the life events that seem to combine the two worlds of the enchantment and the modern, death seems to pull the two worlds together.”
Spot on. Of all inevitable events in our lives, it is the mystery of death that seems to shape our fears, hopes, and sense of fullness. We’ve also been reflecting this week and next on a dear older brother who spent many years serving our church and died this past week.
Jennifer,
Thanks for the heartfelt and insightful post.
You said: Of all the life events that seem to combine the two worlds of the enchantment and the modern, death seems to pull the two worlds together. There is something so mysterious and magical about a body without a spirit, the spirit’s final exit, and the lifeless body that is left behind for those to bury and grieve.
I have definitely found it to be true in my experience that many people are not just more open to the idea of the transcendent when faced with death – they actively pursue the transcendent.
While we have strong belief about eternity based on our faith, no one can really completely know about what lies beyond – facing that reality for yourself or for a loved one can cause a new openness to the transcendent.
Jennifer I do believe that theology and psychology should work in tandem. Growing up with parents who served others in this fashion I know this combination can be very powerful agents for the Holy Spirit to use to transform lives.