I.
Going for a long run on little sleep and when your lungs are full of gunky secretions is arguably ill-advised. At mile 3, you can no longer suppress the coughing, and you try to muffle your breathing whenever you pass other joggers so that they cannot hear your wheezing. At mile 4, your sobs of frustration mingle with gasps for air. The only thing you can really think about is the next step in front of you, the next crack in the pavement, and soon the run becomes consumed by those thoughts, all the way until you reach mile 5.
Yet on the next outing you push yourself to run faster, farther — thinking that if it’s not difficult, or time consuming, or painful, then maybe it’s not worth doing.
II.
When I first encountered Stanley Hauerwas in 1997 through his book God, Medicine and Suffering (a.k.a. Naming the Silences), I was struggling to believe what I had been taught in my ethics courses about how genuine moral reflection required intellectual struggle to resolve stated quandaries in rational fashion while generating consistent principles that could in turn be universally applied. Over time, and with the help of the Duke Mafia, I came to see that life ought to look very differently: not as a series of intellectual problems to be resolved but rather as embodied in the practice of specific habits and practices.
The Amish have adopted a posture of yieldedness (Gelassenheit) to God and to community through the cultivation of daily practices of vulnerability, trust, and interdependency. This theological worldview was shoved into the national spotlight last year when Charles Roberts, a milk truck driver, systematically shot 11 schoolgirls — wounding 5 and killing 5 — from the West Nickel Mines Amish School and then took his own life as police descended upon the building. Half of the 70 people who showed up at his funeral were from the Amish community, and their continued acts of mercy to the Roberts family continue to astonish the world. For the Amish, the commitment to forgiveness is not cheap talk but an embodied practice that permeates all of life.
One cannot embody practices without learning them, but how does one learn?
To cultivate prudence one must have courage and temperance. But to cultivate temperance one must have prudence. It is mind-bogglingly circular, and with more complex virtues it is an impossibly tangled web. But Hauerwas taught me that we learn through imitiation and habit; that is, Christianity is not “beliefs about God plus behavior” but rather a calling to membership in a different community with a different set of practices. You lean into lament. Following God is no longer a matter of generating theoretical niceties and theologizing away lament but rather about committing to these practices and learning this craft in the context of community.
Sometimes fidelity to these practices — focusing on the next crack in the pavement — is the only thing that can sustain us during times when we feel nothing but the silence and absence of God.