Opiates and opioids

current reading 2You won’t agree with all of his conclusions, but this 10-month-old article and a followup (how did I miss them?) is well worth the time.

small quotes blueBetween 2010 and 2015, opioid prescriptions declined by 18 percent. But if it was a huge, well-intended mistake to create this army of addicts, it was an even bigger one to cut them off from their supply. That is when the addicted were forced to turn to black-market pills and street heroin.

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Addiction — to work, to food, to phones, to TV, to video games, to porn, to news, and to drugs — is all around us. The core habit of bourgeois life — deferred gratification — has lost its grip on the American soul. We seek the instant, easy highs, and it’s hard not to see this as the broader context for the opioid wave. This was not originally a conscious choice for most of those caught up in it: Most were introduced to the poppy’s joys by their own family members and friends, the last link in a chain that included the medical establishment and began with the pharmaceutical companies. It may be best to think of this wave therefore not as a function of miserable people turning to drugs en masse but of people who didn’t realize how miserable they were until they found out what life without misery could be. To return to their previous lives became unthinkable. For so many, it still is.

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To see this epidemic as simply a pharmaceutical or chemically addictive problem is to miss something: the despair that currently makes so many want to fly away. Opioids are just one of the ways Americans are trying to cope with an inhuman new world where everything is flat, where communication is virtual, and where those core elements of human happiness — faith, family, community — seem to elude so many. Until we resolve these deeper social, cultural, and psychological problems, until we discover a new meaning or reimagine our old religion or reinvent our way of life, the poppy will flourish.

Andrew Sullivan, “The Poison We Pick,” New York Magazine (Feb. 19, 2018) [link].

Then go read David Zahl, “Grace in the Age of Fentanyl,” Mockingbird (Feb. 28, 2018) [link]:

small quotes blueThis gospel, if it is to be actual good news, must address men and women whose hearts and bodies are infected with all manner of trouble, bereft of hope, who see God as an exacting cop (if at all), not a loving father who meets us where we are, in our shame and sin, with mercy, help and the spirit of adoption.

Thankfully–and miraculously–it does. The gospel in the age of fentanyl is the same gospel as ever, the message about the God who intervenes upon us with outlandish charity, at a cost to himself, offering life eternal to those who’ve been checkmated by the here and now. Not one who gives hope to the hopeless, but who is hope to the hopeless.

Amen to that.

What about sin?

current reading 2It is hard for non-believers to understand just why Christians are always so concerned with the idea of sin. Simeon Zahl, in an essay reprinted in Mockingbird (“Hiding in Plain Sight: The Lost Doctrine of Sin”) explains why, and why this is significant.

small quotes blueWhen I try to explain [to my students] that Christians have traditionally believed that human beings are deeply flawed from birth, and furthermore that God is profoundly unhappy about these flaws, I watch my students’ eyes grow skeptical. I watch their postures shift the way students always do when they disagree with what you are telling them. . . .

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My point is this: in the edifice of Christian belief, the doctrine of sin is a major load-bearing structure. It is not theologically optional. To lose it, or to downplay it, or to reframe it in terms that are less offensive to our sense of self-worth, is in the long run to render Christianity unintelligible to people.

This reminds me of C.S. Lewis, who made much the same point in his essay “God in the Dock”:

small quotes blueThe greatest barrier I have met is the almost total absence from the minds of my audience of any sense of sin . . . . We have to convince our hearers of the unwelcome diagnosis before we can expect them to welcome the news of the remedy.

God in the Dock, 243–4 (1970).

Zahl goes on to offer some ways of thinking about sin which may communicate the truth about sin to modern people (like each of us) who have been trained to think in very different terms. He ends by saying:

small quotes blueIt is only in our sickness that we recognize the Physician. It is our sin that makes Christ intelligible to us.

Worth the time.

Longing and love

current reading 2SW writes about our mistaken desire for permanence in this world, when it is really another country for which we long:

I loved, more than anything, and without knowing it, permanence. My six year old heart wanted to live forever. Twenty years later, it still does.

Sarah Willard, “In Ruins,” Blind Mule Blog (Oct. 2, 2018) [link].


CG reminds us that in the end it is impossible for us to overstate God’s love or to rationalize it:

We have such a hard time accepting that God’s love truly reaches out to all people, even the people we hate or disagree with, and even (especially?) to we ourselves. We insist on qualifying grace, which necessarily renders that grace null and void. We worry that if people start to believe that grace is true in all cases and that God loves people with reckless abandon all hell will break loose.

Connor Gwin, “Qualifying the Reckless Love of God,” Mockingbird (Sept. 24, 2018) [link].

All bad, not all bad

Baseball 2I read this about 10 days ago.  I continue to think about it. Eric Dorman, “Of Cubs and Humans and Good Thieves,” Mockingbird (July 30, 2018) [link].

It reminds me of  “If you’re automatically sure that you know what reality is, and you are operating on your default setting, then you, like me, probably won’t consider possibilities that aren’t annoying and miserable.” David Foster Wallace, “This is Water,” available many places on the Web, including [link] and [audio link].