Wirksames wundes Wort – von der Macht der Sprache
Language matters—because it has power. But what kind of power does language have? The 2019 biographical Tolkien film illustrates important aspects of language. And what does the Bible say about this? It bears witness to a powerful yet wounding word. It grants us a glimpse into God’s heart through God’s Word—and helps us understand the wonders of language.
1. Is it all a question of definition? Power and empowerment
Friedrich Nietzsche (1844–1900), the secular prophet of postmodernism, once said that the decisive power factor of the future lies with those who will be able to regulate language or enforce a certain usage of language. Since God (for him) does not exist, no human sentence can claim to be simply «true.» The bond between language and reality is lost; now there are only interpretations that wrestle with each other. The interpreted reality is first created by language and not simply depicted. From here, it is only small steps to a thoroughgoing constructivism. In «1984,» George Orwell (1903–1950) developed the horror vision of a «Ministry of Truth» that would even create the correct historical dates and, if necessary, alter them.
When freedom of speech is restricted today, such processes are essentially in line with the same principle. In February 2020, the Swiss voted on a language regulation for the anti-racism criminal law – precisely because certain, primarily non-Christian, groups want to bindingly redefine conservative criticism of their way of life as a transgression of socially acceptable linguistic frameworks.
What we are experiencing is not simply a random decline, but a deliberate change, the instrumentalization of language by the powerful or governments. Elsewhere, I have listed a whole series of authors who lament these trends (introduction to «Between Babel and Jerusalem»). There have been and continue to be quite a few (individual and entire associations) that oppose this trend (references in Besch p. 328). There is a separate Wikipedia list of associations that have made the cultivation and protection of the German language their mission, regardless of party political preferences. With political interventions in the free development of the language in terms of spelling and gender designations, all of these movements have received new impetus over the last 25 years or so. In France, the Académie française has assumed the task of preserving the language by state authority; a law prohibits the use of English slogans without a French translation. In Sweden and Spain, as well as in Italy and Iceland (where the latter is particularly restrictive), there are also state academies dedicated to the cultivation and protection of the national language. Significantly, there is no such institution for German.
The concern with language should also be one of the fundamental concerns of theology, especially Protestant theology and the Church of the Word. This is not just a domestic concern, but—as the multitude of language-minded people of our time implies—something of utmost social relevance, on which I was delighted to be able to collaborate with non-Christian literary scholars and a renowned translator in the anthology «Between Babel and Jerusalem.»
First result
«Language makes a difference» because it has power. Words seduce and attack (Schneider, p. 12). Attempts to hijack language, as well as efforts to defend it, reveal that (every) language is recognized as possessing inherent power, and that those who seek to control language also want to control the thoughts and actions of its speakers (Description, p. 249ff., on the interventions of the brown and red socialisms). Language has the power to do good and evil, to do useful and harmful things. The question is who is at work in each case.
What is the nature of the power of language?
The 2019 Tolkien biographical film (directed by Dome Karukoski) presents a beautiful panorama of aspects of language. In this film, language doesn’t just function as a means to an end, as in other films, but also becomes the subject of important dialogues. I’ll briefly summarize my points below. The numbers indicate the hours, minutes, and seconds of the film sequence that were available to me.
1. 0.6.33–0.7.46:
As the mother tells her story, the story becomes real for the boys. She dies young, but the imagination created in the boys through her story lasts a lifetime. Her words outlast their lives.
The excerpt shows: language has representational, depictive, and visualizing power.
2. 0.26.29–0.27.34:
The young men found a club with which they want to change the world—»through art,» where art also includes poetry and prose, which they will study and (in the case of Tolkien and Smith) produce. «Helheimr» is actually a term for the realm of the dead, where soldiers die peacefully, sick, or of old age, rather than in battle, thus failing in their destiny. No one else knows why the boys simply shout «Helheimr» into the streets.
The excerpt shows that language has the power to unite socially and to demarcate external boundaries. George Steiner calls this «enclosing.» Napoleon’s Minister of Police, Joseph Fouché, once said: «Words are there to conceal our thoughts.»
3. 0.29.13–0.34.15:
Tolkien and Edith Bratt (the other orphan from the host mother’s house) are sitting in an upscale restaurant. Suddenly, he begins speaking in an invented language: just a ridiculous story about a frog who lands badly and is eaten by a dog. His next language, he announces, will be one that incorporates music, and he mentions the term «cellar door» (actually just «cellar door»). Edith challenges him to invent a story around «cellar door.» He refuses. Then she herself begins; she wishes for a story about a princess in search of a better life, in fact, a story about herself. Then, as if from the term itself, another story unfolds within him…
In this passage, we see two understandings of language wrestling with each other. Tolkien already lives so deeply in his self-created linguistic world that the sound and music of words alone reveal beauty and narrative to him. His girlfriend, however, insists that only the «marriage of sound and meaning,» the fusion of sound and meaning, determines the beauty of language: «Things (!) aren’t beautiful because of how they sound. They’re beautiful because of what they mean.»
His conclusion is: Drinking the water from Cellar Door provides insight beyond the usual knowledge, namely, an inner view into the darkest recesses of the human heart. Generally speaking, one could say: Through words, through language, we have a window into a person’s heart. Out of the abundance of the heart, the mouth speaks, says Jesus (Matthew 12:31–37).
The film excerpt shows: Language attracts through beauty and visualization, form and content; language repels through coarseness and distance. Why else would we teach our children that foul language has no place at the dinner table, or even among well-mannered people? (Cf. 1 Corinthians 15:33 in the King James Version: «Be not deceived: evil communications corrupt good manners.» Luther 1545: «Do not be deceived! Evil communications corrupt good manners.»)
4. 1.11.00–1.13.12:
Using the example of oak, Prof. Wright explains what is contained in a single word: “Language is never nonsense. Language is meaning. History. Layer upon layer upon layer. And a word without meaning is what? Merely a sound.» “Someone else once said to me.” “With a good deal more economy, I shouldn’t wonder.”
The film excerpt shows that language has a preservative, and therefore conservative, character. Layer upon layer, it contains history—thus reflecting the history of its speakers across generations. Wolf Schneider (pp. 10 and 12): «Words are always great-grandchildren, and our indulgence toward them is limitless.» They contain, «with Coleridge, ‚the trophies of the past and the weapons for future conquests.'»
5. 1.16.18–52:
Tolkien applies to Professor Wright for a scholarship in ancient philology, demonstrating that he understands the essence of language. What is language for? Not just naming… Tolkien: «Not just the naming…, it’s the lifeblood of a culture, a people.»
The excerpt shows that in the encounter with a virtually extinct language, the very essence of language comes to light: It is lifeblood, the heart and soul of a people! It is a window not only to the individual, but to the people and their culture. Even though this lifeblood represents our homeland, considering language also means that we approach this elixir with a critical eye—precisely because of its power.
Language in the face of death
6. 1.32.12–50:
The First World War is over for Tolkien. His best friends are dead, and Edith can barely comfort him. The priest (Father Francis), who had paid for his studies, says he’s constantly speaking with widows or mothers whose sons have fallen in battle, and complains that words are useless, especially modern words. Therein lies his refuge: «I simply speak the liturgy.» «I speak the liturgy. There’s a comfort, I think, in distance. Ancient things.»
The theologian himself is also perplexed. Yet he takes refuge in the well-established words of the liturgy. With them, precisely in their distance, their remoteness, he is able to offer comfort. His answer is brief, actually too brief. But it hints at why it is Christians who need not fall silent in the face of suffering and death. Not that they must pour a pious sauce over everything. We saw that this is not advisable in light of the personally witnessed suffering in last year’s Forum for Communicative Theology (2019 editions of Communicatio). Rather, they can utter a word that is ancient, or better: that is eternal.
7. 1.37.34–1.42.10:
His close friend Geoffrey Smith did not survive the war, but Tolkien became a professor. Again, the question arises whether language must fall silent in the face of death. Tolkien convinces Geoffrey’s mother: We must give voice to the dead, especially now. He wants to publish his friend’s poems and bring him back to life through his speaking.
Second result
The aspects of «Language in the Face of Death» lead from the context of the world to biblical and theological contexts. It is confirmed: the interests of Christians and non-Christians overlap when it comes to language. Both have an interest in good language, in functioning communication. Wittgenstein: «Although I am not a religious person, I cannot help it: I view every problem from a religious standpoint» (in Clausen, p. 175).
Even if Jesus Christ does not appear in Tolkien’s work or in the Tolkien film, the grace and power of language we see there overlaps with the biblical revelation of the Word, even if the film cannot match it. In Holy Scripture and in Jesus Christ, Word and language exist in complete purity and perfection. This is actually what Christians expect from the biblical Word, that is, from the Word in its highest potency and beauty: that through this Word, we can gain a glimpse not only into the human heart, into creation, but also into the heart of God. And this glimpse—via God’s Word into God’s heart—will also help us understand the wonders of language that remain inexplicable to materialistic reflection:
- cosmological : that, how and why the logical structure of the world can be accurately represented in language;
- anthropological : that, how and why language belongs to the specifics and to the special dignity of man;
- Historical : why Western culture has become a culture of writing (cf. V. Mangalwadi, The Book of the Middle, 2014): There is a sacred text, and thus there is truth that can be spoken. Skepticism, for which everything is indifferent, shatters against this rock.
Benedikt, you've been shaping the TSC as rector for ten of these 185 years. Have you grown fond of the TSC yet?
Benedikt Walker: In my position, you have to be willing to fall in love with the TSC, with everything it represents. Those who move forward courageously and shape the future must also look back responsibly and with love. I enjoy being inspired by the life stories of people who have been associated with the TSC for decades.
Beat Schweitzer: I’m impressed by the fact that new things have always been attempted here at Chrischona. For example, the founding of the first women’s Bible school in 1909. Or the holiness movement with its annual holiness conferences. Countless people have received valuable spiritual inspiration on Chrischona Mountain. That touches me. I’ve experienced many things myself. Even as a child, I attended conferences and summer camps at St. Chrischona with my family.
2. Effective word, wounding word: from the Bible
6. 1.32.12–50:
The First World War is over for Tolkien. His best friends are dead, and Edith can barely comfort him. The priest (Father Francis), who had paid for his studies, says he’s constantly speaking with widows or mothers whose sons have fallen in battle, and complains that words are useless, especially modern words. Therein lies his refuge: «I simply speak the liturgy.» «I speak the liturgy. There’s a comfort, I think, in distance. Ancient things.»
The theologian himself is also perplexed. Yet he takes refuge in the well-established words of the liturgy. With them, precisely in their distance, their remoteness, he is able to offer comfort. His answer is brief, actually too brief. But it hints at why it is Christians who need not fall silent in the face of suffering and death. Not that they must pour a pious sauce over everything. We saw that this is not advisable in light of the personally witnessed suffering in last year’s Forum for Communicative Theology (2019 editions of Communicatio). Rather, they can utter a word that is ancient, or better: that is eternal.
7. 1.37.34–1.42.10:
His close friend Geoffrey Smith did not survive the war, but Tolkien became a professor. Again, the question arises whether language must fall silent in the face of death. Tolkien convinces Geoffrey’s mother: We must give voice to the dead, especially now. He wants to publish his friend’s poems and bring him back to life through his speaking.
Second result
The aspects of «Language in the Face of Death» lead from the context of the world to biblical and theological contexts. It is confirmed: the interests of Christians and non-Christians overlap when it comes to language. Both have an interest in good language, in functioning communication. Wittgenstein: «Although I am not a religious person, I cannot help it: I view every problem from a religious standpoint» (in Clausen, p. 175).
Even if Jesus Christ does not appear in Tolkien’s work or in the Tolkien film, the grace and power of language we see there overlaps with the biblical revelation of the Word, even if the film cannot match it. In Holy Scripture and in Jesus Christ, Word and language exist in complete purity and perfection. This is actually what Christians expect from the biblical Word, that is, from the Word in its highest potency and beauty: that through this Word, we can gain a glimpse not only into the human heart, into creation, but also into the heart of God. And this glimpse—via God’s Word into God’s heart—will also help us understand the wonders of language that remain inexplicable to materialistic reflection:
- cosmological : that, how and why the logical structure of the world can be accurately represented in language;
- anthropological : that, how and why language belongs to the specifics and to the special dignity of man;
- Historical : why Western culture has become a culture of writing (cf. V. Mangalwadi, The Book of the Middle, 2014): There is a sacred text, and thus there is truth that can be spoken. Skepticism, for which everything is indifferent, shatters against this rock.
«Let there be light! And there was light.»
The first pages of the Bible, with regard to our topic, are astonishing at how unbroken our trust in the power and truthfulness of language remains. God creates everything through a powerful word. The blessing is uttered literal and valid. God speaks his command to humanity in understandable, clear, and valid terms (Genesis 2:15–17). And then, Adam’s names for things will be valid names; not only is God’s language thus reliable, but also that of his creation (Genesis 2:19).
A language still untouched by the Fall is characterized by clarity, certainty, and performative and representative potential. The difference between divine and human speech is evident from the outset: only God can speak in a truly productive way, in the sense of creating from nothing. This does not exist in human speech: humans are precisely not supposed to cast magic spells (Deuteronomy 18); representative and reflexive speech predominates. The performative aspect of human speech reappears under divine command: in the sacraments, in blessing, and in authoritative prophetic speech.
«Should God have said?» «Thus says the Lord!»
The serpent twists God’s Word by exchanging God’s promise and threat. The lie enters the world and makes all interaction and communication unsafe. And so it continues. Adam and Eve hide from God with evasions. From then on, language is damaged. Cain lies directly to God and is no longer allowed to face him. Catastrophe strikes at Babel: Before humanity can reach heaven, God confuses language and ensures that there will be no unified world government.
He then calls Abraham in several personal addresses. With his words, however, God isn’t simply leading him to a comfortable life, but to the greatest crisis: Abraham is being forced to sacrifice his long-desired son.
Moses, too, is called by God’s word—despite his lack of eloquence, he is to represent Israel before Pharaoh. At Sinai, he receives the Torah as a written word, along with the commission to preserve and pass it on unadulterated (Deuteronomy 4 and 13). A culture of literacy begins (Deuteronomy 6). Later prophets use their linguistic skill to pull out all the stops to make the Torah present to Israel. But in vain. They are silenced. Thus, Israel fails at the word of God and loses its land, its temple, its king, its sovereignty, and its freedom.
Third result
Uncertainty and lies in the sinner’s speech disrupt his world. The end of lies is death. The language of liars must fall silent. The Bible never sugarcoats its protagonists.
New clarity and certainty arise when God speaks. More than that: life emerges and blossoms: «The word is your life…» (Deuteronomy 32:47). Interpersonally, too: «Good news from a distant land is like cool water to a thirsty throat.» (Proverbs 25:25)
«The Word became flesh and dwelt among us»
The Incarnate Word is God Himself. His words, which He spoke, «are spirit and life» (John 6:63). They are the eye of a needle: «If you abide in my word, you are truly my disciples» (8:31f.). And they are weak: The Incarnate Word is crucified, for it does not assert itself by force, but is transmitted in the mode of the imperative passive and the petition: «Be baptized/be saved!» (Acts 2:38/40), «Be reconciled to God!» (2 Corinthians 5:20), «Be transformed!» (Romans 12:2).
“All Scripture is inspired by God and is profitable … that the man of God may be perfect.”
When the Bible speaks of the Word of God, it speaks as if of God Himself. His Word has divine power, vitality, even sharpness (Hebrews 4:12f.). It is even encountered in human preaching (1 Thessalonians 2; 1 Peter 1; James 1:18).
There is tremendous encouragement in this: When we preach on divine authority and in accordance with the Scriptures, the following applies: by two or three witnesses a matter will be established.
3. Conclusion: Our tasks
1. Theology and the Church have the highest and most comprehensive motivation to strive for good communication and language, followed by all other disciplines. If theology is a «science of word purification» (Manfred Seitz), it cannot neglect the urgent demand for the original. The decline in theologians‘ competence in ancient languages is a warning signal. Luther already believed that the gospel could not be preserved pure without the original languages.
2. From the Bible we can learn language in its highest potential, dignity and creativity, as well as what lies and dissembling mean and entail.
3. Let us renew and promote an appreciation for language, for good, precise expression, for listening and responsive communication!
Striving for language and for the good word is like a farmer’s laboratory for good soil: It needs the right fertilizer!
Long live all language instructions!
4. We should also safeguard freedom of proclamation, as well as freedom of research and teaching, by protecting language from foreign domination and hijacking. This applies to our critical approach both to governments and to the language used in advertising.
The Incarnate Word is God Himself. His words, which He spoke, «are spirit and are life.» And they are weak: The Incarnate Word is crucified because it does not enforce itself.
The first pages of the Bible, when it comes to our topic, make us astonished at how unbroken our trust in the power and truthfulness of language is.
The first pages of the Bible, when it comes to our topic, make us amazed at how unbroken our trust in the power and truthfulness of language is.
References
Werner Besch et al.: History of the German Language, 2009. Matthias Clausen: Evangelization, Knowledge and Language, 2010. Stefan Felber (ed.): Between Babel and Jerusalem. Aspects of Language and Translation, 2nd edition 2019. Wolf Schneider: Words Make People. The Magic and Power of Language, 4th edition 1986. George Steiner: After Babel: Aspects of Language and Translation, 1981 (English 1975).