Language as Communication
By Frances Forde Plude
We have noted the impact of silence in communication and in our prayer practice. Here we look at the other side of the coin: language.
The dictionary defines language as “any method of communicating ideas, as by a system of signs, symbols, gestures…” When we know someone with the same understanding of things that we have, we say “we speak the same language.”
In the field of communication studies there are specialists in the science of language (linguistics) and the science of interpretation (hermeneutics). This latter field is especially important in scripture studies. George Herbert Mead argued that language helps to make society possible; he called this symbolic interaction. This concept always reminds me of the dynamics of the sacraments.
One specialist applies this scientific study to our daily lives. Deborah Tannen, of Georgetown University, has had several best sellers on how we use (or misuse) language: You Just Don’t Understand and That’s Not What I Meant.
Tannen reminds us that we are what we speak. We identify with our inner selves and with those around us through our language. We build relationships and neglect them or destroy them through our language. Our prayer life consists largely of language or “conversation” with our God.
You could pick up Tannen’s books to see how our language is layered with multiple meanings and nuances, to see how we “frame” much of our conversation within our hidden agendas. She shows us how males and females use language differently. This leads to many misunderstandings that could be avoided if we understood these gender-linguistic differences.
There is much discussion in theology (and in real-world pastoral settings) about the topic of inclusive language. Many biblical scholars have endorsed scriptural-language adaptations, believing that some changes are appropriate and will help communities of faith eliminate the patriarchal sound of much of our worship language.
There is another aspect of all this: the relationship of language to power. Carolyn Heilbrun, author of Writing a Woman’s Life, notes: “power is based on the ability to participate in the discourse.” Most women’s writings (and voices) have not been respected until recently because the language of women was not valued. Thus, the issue of language goes to the heart of who we are, how we relate to others, and how to build an inclusive faith community. In our families, in our educational programs, in our parish management systems, we are constantly using language to communicate either “power over” or “power with.”
By Suzanne Nelson
Sensitive and effective language is as challenging in a parish setting as it is everywhere else – because the parish gathers people of different generations, gender, culture and temperament. This has special reference to the disappearance of youth in our churches. Our parish discerned that “youth and young adults” would be the number one parish priority for the coming year. I was a bit skeptical and waited for someone to delegate this task to the youth minister. That Is not what happened. The council asked if they might read something to better understand the whole issue! Wonderful!
I realized our council members spanned three generations (with their varied language styles). They are now reading and discussing the bishops’ document on youth entitled Reviewing the Vision. For an understanding of young adults, I recommend Virtual Faith by Tom Beaudoin. One tip: to bridge generational differences try reading a text together to acquire a common language in discussions. Differences of gender, culture and temperament will always be with us (I hope!) Creative imagination can ensure that our language is sensitive to these differences.
More tips:
invite feedback (“Does this sound reasonable to you”?)
watch for body language in response to things you say
ask “Do you mean…”?
invite a focus group to review policies, bulletins, etc.
be aware of command language (“All parents must…”)
have a goal in mind when you speak
Fran touched a nerve: language does indeed go to the heart of who we are, how we relate, and how inclusive our faith community is.