Jesus spoke these things, and lifting up his eyes to heaven, he said, “Father . . . I do not ask on behalf of these alone, but for those also who believe in me through their word; that they may all be one; even as you, Father, are in me and I in you, that they also may be in us, so that the world may believe that you sent me.” —John 17:1, 20–23

This beautiful prayer for union is from Jesus’ Last Supper address to his disciples. It might be the highest level of mystical teaching in the entire New Testament. Here Jesus connects everything: he in his Father, the Father in you, you in God, God in him, God in the world, and you in the world. It’s all one.

I think this is the core realization of every saint. Saints see things in their connectedness and wholeness. They don’t see things as separate. It’s all one, and yet like the Trinity, it is also different. What you do to another, you do to yourself; how you love yourself is how you love your neighbor; how you love God is how you love yourself; how you love yourself is how you love God. How you do anything is how you do everything.

Faith is not simply seeing things at their visible, surface level, but recognizing their deepest meaning. To be a person of faith means we see things—people, animals, plants, the earth—as inherently connected to God, connected to ourselves, and therefore, absolutely worthy of love and dignity. That’s what Jesus is praying for: that we could see things in their unity, in their connectedness.

I will go so far as to say that the more we can connect, the more of a saint we are. The less we can connect, the less transformed we are. If we can’t connect with people of other religions, classes, or races, with our “enemies” or with those who are suffering, we’re not very converted. Truly transformed individuals are capable of a universal recognition. They see that everything is one.

We don’t go to heaven; we learn how to live in heaven now. And no one lives in heaven alone. Either we learn how to live in communion with other people and with all that God has created, or, quite simply, we’re not ready for heaven. If we want to live an isolated life, trying to prove that we’re better than everybody else or believing we’re worse than everybody else, we are already in hell. We have been invited—even now, even today, even this moment—to live consciously in the communion of saints, in the Presence, in the Body, in the Life of the eternal and eternally Risen Christ. This must be an almost perfect way to describe salvation itself.

Theresa Torres’ description of receiving her faith through her grandmother is a wonderful reflection of how faith was once passed down generation to generation. Her grandmother, or abuelita, inspires spirituality not as a religious creedal statement or morality code, but as a healing and transformational way of life.

As I reflected on the various types of prayer I rely on to give me strength and support on a daily basis and to carry me through the dark times, I had to return to my childhood. It was my abuelita. I am a third-generation Mexican American, and it was my grandmother who taught me so much about nuestraculturaand spirituality. I keep these nuggets of wisdom, knowledge, and strength close to my heart and soul. Because what she taught me was that prayer is about life—there is no division between daily life and daily prayer, they are one and the same. She taught me that the great Good that we call God is present all around us and we are one in the great Good.

Some of my fondest memories of childhood are of getting up early in the cool, damp summer mornings and finding my grandmother working in her garden and blessing the earth with her hands and her gentle spirit of reverence and awe. In the silence of the morning, as she worked, I found her at prayer—in silence and the presence of love for all of us and the earth. She was at one with the Spirit of Good, God.

She was the ground—the foundation and the presence of spirituality for me and for our entire family. . . . I was twelve at the time of her death, and she died after a short illness. Because she was so strong for most of my life, I could not envision she could be so ill or even could die. I was in denial, and while my mother tried to prepare me and console me, it was abuelita herself who showed me that her goodbye was not an end. In her death, she came to me and said her goodbye through the shared memories of our many experiences, and I felt her love and spirit go through me. She knew that her dying would be hard, but her presence was not gone—we are united in the grounding of the great spirit of Good. She also showed me the unity among those who have gone before us. Her presence and wisdom continue in my life—she has returned in dreams at important points in my life, and she continues to bless me. It is in living and even in dying that we are united in the Spirit of Great Good, so long as we love and we listen deep within. In the grounding of our lives, in the silence, we come to KNOW the wisdom and the transformative Good that exist in us and around us and in the lives of the abuelitas who have gone before us.

I once shared a happy dinner with the beloved Irish poet and philosopher John O’Donohue (1956­–2008). He passed away far too soon at the age of 52, and I imagine he was immediately welcomed into the communion of saints, living in the “circle of eternity” he describes in this passage:

The Celtic Irish tradition recognizes that the eternal and the transient worlds are woven in and through each other. Very often at death, the inhabitants of the eternal world come out toward the visible world. . . . Your friends who now live in the eternal world come to meet you, to bring you home. Usually, for people who are dying to see their own friends gives them great strength, support, and encouragement. . . .

Here we are caught in linear time. . . . Time must be totally different for the dead because they live now within a circle of eternity. . . . The Celtic mind never liked the line but always loved the shape of the circle. . . . I imagine that in the eternal world time has become the circle of eternity. Maybe when a person goes into that world, he or she can look back at what we call past time here. That person may also see all of future time. For the dead, present time is total presence. This suggests that our friends among the dead know us better than they can ever have known us in life. . . .

I believe that our friends among the dead really mind us and look out for us. Often there might be a big boulder of misery over your path about to fall on you, but your friends among the dead hold it back until you have passed by. One of the exciting developments that may happen in evolution and in human consciousness in the next several hundred years is a whole new relationship with the invisible, eternal world. We might begin to link up in a very creative way with our friends in the invisible world. . . . They are now in a place where there is no more shadow, darkness, loneliness, isolation, or pain. They are home. They are with God from whom they came. They have returned to the nest of their identity within the great circle of God. God is the greatest circle of all, the largest embrace in the universe, which holds visible and invisible, temporal and eternal, as one. . . .

In the eternal world, all is one. In spiritual space there is no distance. In eternal time there is no segmentation into today, yesterday, or tomorrow. In eternal time all is now; time is presence. I believe that this is what eternal life means: it is a life where all that we seek—goodness, unity, beauty, truth, and love—are no longer distant from us but are now completely present with us.

By passing along the narrow road they widened it, and while they went along, trampling on the rough ways, they went ahead of us. —Augustine of Hippo, Sermon for the feast of Saint Quadratus

I can’t imagine that God expects all human beings to start from zero and to reinvent the wheel of life in their own small lifetimes. We must build on the common “communion of saints” throughout the ages. This is the inherited fruit and gift that is sometimes called the “wisdom tradition.” (In the Catholic Church, we refer to it as the Big Tradition and it is held in the same esteem as Holy Scripture.) It is not always inherited simply by belonging to one group or religion. It largely depends on how informed, mature, and experienced our particular teachers are. CAC faculty member Barbara Holmes honors the wisdom she has been gifted by the teachers in her own faith and culture: 

I know that African foremothers and forefathers would have referred to the assembled leaders [in my book Liberation and the Cosmos] as ancestors and that the place would be understood to be “beyond the veil.” Although some folks use a very narrow definition of the word ancestor, I use the word as an indicator of legacy and interconnections. The ancestors are elders who pour their lives into the community as a libation of love and commitment. They live and die well, and when they transition, they do so in full connection with an engaged community.

Thereafter, they dwell in the spaces carved out by our spiritual and cultural expectations. They may be in another life dimension, but they connect with us in dreams, in memories, and in stories. . . .

The stories reveal a promise that the community will continue beyond the breath of one individual and that all transitions will be well attended by relatives from the other side. This is a cosmology of connection that values but also transcends cultural contexts; life is considered to be a continuum of transitions, ruptures, and returns. Those who admit that the “ordinary” is punctuated by the ineffable cherish those indescribable and nonrational events as an enigmatic but welcome gift. The fact that I grew up in a family that included the presumptions of transcendence and the unseen in our everyday lives has affected my journey in powerful ways. . . . 

The end result is that I know that I am not alone. I am connected to the past and the future by the ligatures of well-lived lives, the mysteries of “beyondness,” and the memories and narratives that lovingly bind and support me. While I hope that when I die, one of the elders in my family who have crossed over to the realm of the ancestors will be at my bedside, I certainly did not expect contact prior to that time. And yet here I am, [in my work] hearing from liberation leaders I have never personally met. They are also my elders as certainly as if they occupied a branch of my family tree. They have bequeathed to all of us a legacy of resolve, resistance, and spiritual expansiveness.

Online communities have become one of the most influential parts of modern gaming. Players no longer experience games only through the software itself. They also participate in forums, Discord servers, social media groups, streaming chats, fan sites, and community-driven databases.

These spaces help players learn, compete, trade information, build friendships, and shape the culture around the games they enjoy. As gaming becomes more social and connected, online communities are playing an increasingly important role in how games grow and remain relevant over time.

Communities Help Players Learn Faster

Many games can be difficult for new players to understand.

Community-created guides, tutorials, videos, and discussion threads can make the learning process much easier. Experienced players often share strategies, explain mechanics, and answer questions that may not be covered clearly in official documentation.

This can help newcomers become comfortable with a game more quickly.

Players Share Useful Game Information

Online communities often become valuable sources of practical information.

Members may discuss:

• Updates
• Patch notes
• Item values
• Character builds
• Map strategies
• Equipment choices
• Competitive rankings
• Technical problems

Specialized resources such as the RustHub item database can also help players research game-related items and better understand the digital ecosystems surrounding particular titles.

Communities Extend the Life of Games

A strong community can keep a game active long after its original release.

Players may continue organizing events, creating content, developing strategies, and introducing new people to the game.

Even when official updates become less frequent, an active community can maintain interest and give players reasons to return.

Competitive Gaming Depends on Community Participation

Competitive gaming grows through active player communities.

Tournaments, leagues, ranked matches, and community competitions depend on people who are willing to organize, participate, and promote events.

Smaller competitions can also help new players gain experience before moving into more serious competitive environments.

Streaming Has Strengthened Gaming Communities

Streaming platforms have made gaming communities more visible.

Players can watch others play, ask questions in real time, and interact with people who share similar interests.

Streamers often become central figures within these communities because they bring players together around specific games or styles of play.

Discord Has Become an Important Gaming Hub

Discord servers are now common gathering places for gaming communities.

They can provide separate channels for:

• General discussion
• Strategy
• Trading
• Technical support
• Events
• Looking for groups
• Competitive teams

This structure makes it easier for players to find conversations that match their interests.

Community Feedback Can Influence Developers

Gaming communities can provide developers with large amounts of feedback.

Players frequently discuss bugs, balancing problems, unpopular features, and possible improvements.

Developers that monitor these discussions can gain useful insight into how people are actually experiencing the game.

Not every suggestion will be implemented, but active communication can improve the relationship between developers and players.

User-Generated Content Adds Variety

Many communities create their own content around the games they enjoy.

This may include:

• Mods
• Custom maps
• Artwork
• Videos
• Memes
• Guides
• Challenges
• Fan-made tournaments

User-generated content can make a game feel larger than the original product and create new ways for people to participate.

Communities Help Players Find Teammates

Multiplayer games are often more enjoyable when players have reliable teammates.

Online communities make it easier to find people with similar skill levels, schedules, or play styles.

Looking-for-group channels and community matchmaking can be especially useful for games where teamwork is important.

Digital Items Create Additional Discussion

Virtual items have become a major part of gaming culture.

Players may discuss rarity, appearance, market value, trading, or collection strategies.

These conversations can create entire subcommunities focused on digital economies rather than gameplay alone.

When items have financial value, communities should also encourage caution around scams and suspicious transactions.

Reputation Matters Within Communities

Long-term participation often creates informal reputation systems.

Helpful members may become trusted sources of information, while scammers or disruptive users may quickly develop negative reputations.

Moderation and community guidelines are important for keeping these spaces useful and welcoming.

Good Moderation Supports Healthy Communities

Large communities need clear rules.

Without moderation, forums and chat groups can become dominated by harassment, spam, misinformation, or scams.

Effective moderators can help maintain productive conversations while allowing normal disagreement and competition.

Communities Can Improve Player Support

Official customer support may not always answer gameplay questions quickly.

Community members often help each other solve technical problems, understand settings, or find workarounds for common issues.

This peer-to-peer support can be extremely valuable, although important account or payment issues should still be handled through official support channels.

Social Connections Increase Player Loyalty

People may initially join a community because of a game, but friendships can become a reason to stay.

Regular teammates and online friends create a social connection that extends beyond individual matches.

For some players, the community becomes just as important as the game itself.

Communities Help New Trends Spread

Gaming trends can spread extremely quickly through online groups.

A new strategy, mod, game mode, or challenge can become popular within days when players share it across Discord, Reddit, YouTube, Twitch, and other platforms.

This makes communities powerful drivers of gaming culture.

They Can Also Spread Misinformation

Community-driven information is not always accurate.

Rumors about updates, item values, bans, or hidden mechanics can spread quickly.

Players should verify important information through reliable sources rather than assuming popular posts are automatically correct.

Online Communities Connect Players Globally

Gaming communities are often international.

Players from different countries can compete, collaborate, and communicate within the same digital spaces.

This global reach creates diverse communities and allows niche games to maintain active audiences even when players are spread across many regions.

Privacy and Security Still Matter

Community participation can expose players to phishing links, fake giveaways, fraudulent trades, and impersonation.

Players should avoid sharing sensitive account information and should use strong passwords and two-factor authentication whenever possible.

Trusted community spaces should also provide clear ways to report suspicious behavior.

Final Thoughts

Online communities have become a fundamental part of the gaming world.

They help players learn, find teammates, discover information, participate in competitions, create content, and form lasting social connections.

As gaming continues to become more connected, communities will likely have even greater influence over which games succeed, how players interact, and how digital gaming culture develops.

What some call “liminal space” or threshold space (in Latin, limen means a threshold) is a very good phrase for those special times, events, and places that open us up to the sacred. It seems we need special (sacred) days to open us up to all days being special and sacred. This has always been the case and didn’t originate with Christianity. Ancient initiation rites were intensely sacred time and space that sent the initiate into a newly discovered sacred universe.

What became All Saints Day and All Souls Day (November 1–2) were already called “thin times” by the ancient Celts, as were February 1–2 (St. Bridget’s Day and Candlemas Day, when the candles were blessed and lit). The veil between this world and the next world was considered most “thin” and easily traversed during these times. On these days, we are invited to be aware of deep time—that is, past, present, and future time gathered into one especially holy moment. We are reminded that our ancestors are still in us and work with us and through us. We call it the “communion of saints.” The New Testament phrase for this was “when time came to a fullness,” as when Jesus first announces the Reign of God (Mark 1:15) or when Mary comes to the moment of birth (Luke 2:6). We are in liminal space whenever past, present, and future time come together in a full moment of readiness. We are in liminal space whenever the division between “right here” and “over there” is obliterated in our consciousness.

Deep time, or the communion of saints professed in Christian creeds, means that our goodness is not just our own, nor is our badness just our own. We are intrinsically social animals. We carry the lived and the unlived (and unhealed) lives of our parents, grandparents, and great-grandparents as far back as DNA and genomes can trace them—which is pretty far back. It does take a village to create a person. We are the very first generation to know that this is literally and genetically true. There is deep healing and understanding when we honor the full cycle of life. No wonder so many are intrigued today by genealogy searches and ancestry test kits. Many cry and laugh at their newly discovered place in a long family tree about which they knew little. 

Living in the communion of saints means that we can take ourselves very seriously (we are part of a Great Whole) and not take ourselves too seriously at all (we are just a part of the Great Whole) at the very same time. I hope this frees us from any unnecessary individual guilt—and, more importantly, frees us to be full “partners in God’s triumphant parade” through time and history (2 Corinthians 2:14). We are in on the deal and, yes, the really Big Deal. We are all a very small part of a very Big Thing! We are little happy and content fish in a huge and limitless ocean.

A Community of Holy People

In the fourteenth century, the inspired, anonymous author of The Cloud of Unknowing taught that God in Christ dealt with sin, death, forgiveness, and salvation “all in one lump.” It is a most unusual, even homely, phrase; for me, this corporate and even mystical reading of divine history contributes toward the unitive vision so many of us are seeking. Jesus by himself entered history as an individual, albeit a divine individual, but the Universal Christ is a compelling image for this “one-lump” view of reality.

I think this collective notion is what Christians were trying to verbalize when they made a late addition (fifth century) to the ancient Apostles’ Creed: “I believe in the communion of saints.” They were offering us this new idea that the dead are at one with the living, whether they’re our direct ancestors, the saints in glory, or even the so-called souls in purgatory. The whole assembly is one, just at different stages, all of it loved corporately by God (and, one hopes, by us). Within this worldview, we are saved not by being privately perfect, but by being “part of the body,” humble links in the great chain of history. This view echoes the biblical concept of a covenant love that was granted to Israel as a whole, and never just to one individual like Abraham, Moses, or Esther. We are often too preoccupied with the “salvation of individuals” to read history in a corporate way, and the results have been disastrous. The isolated individual is now left fragile and defensive, adrift and alone, in a huge ocean of others who are also trying to save themselves—neither assisting nor relying on one another or the whole Body of Christ.

Theologian Elizabeth Johnson, a Sister of Saint Joseph, has worked for many years to redeem and expand the Catholic understanding of what exactly is meant by the “communion of saints.” She describes it as an “intergenerational community of the living and the dead stretching across time and space and comprised of all who are made holy by the Spirit of God.” [1] She writes:

In a physical and biological sense, interrelationship is not an appendage to the natural order but its very lifeblood. Everything is connected to everything else, and it all flourishes or withers together. . . .

Together the living form with the dead one community of memory and hope, a holy people touched with the fire of the Spirit, summoned to go forth as companions bringing the face of divine compassion into everyday life and the great struggles of history, wrestling with evil, and delighting even now when fragments of justice, peace, and healing gain however small a foothold. When they are seen together with the whole natural world as a dynamic, sacred community of the most amazing richness and complexity, then the symbol of the communion of saints reaches its fullness as a symbol of effective presence and action of Holy Wisdom herself. [2]

You are not here to verify,

Instruct yourself, or inform curiosity

Or carry report. You are here to kneel

Where prayer has been valid. —T. S. Eliot, “Little Gidding”

Everybody looks at the world through their own lens, a matrix of culturally inherited qualities, family influences, and other life experiences. This lens, or worldview, truly determines what we bring to every discussion. When Jesus spoke of the coming of the Reign of God, he was trying to change people’s foundational worldview. When Francis of Assisi described his “marriage to Lady Poverty,” he was using a lovely metaphor to explain his central thesis for life. When Americans identify money as “the bottom line,” they are revealing more about their real worldview than they realize.

We would do well to get in touch with our own operative worldview. It is there anyway, so we might as well know what this highly influential window on reality is. It’s what really motivates us. Our de facto worldview determines what catches our attention and what we don’t notice at all. It’s largely unconscious and yet it drives us to do this and not that. It is surely important to become conscious of such a primary lens or we will never know what we don’t see and why we see other things out of all perspective.

Until we can allow the Gospel to move into that deepest level of the unconscious and touch our operative worldviews, nothing substantial is going to change. It will only be rearranging the furniture, not constructing a new room. Conversion is about constructing a new room, or maybe even a whole new house.

Our operative worldview is formed by three images that are inside every one of us. They are not something from outside; they have already taken shape within us. All we can do is become aware of them, which is to awaken them. The three images to be awakened and transformed are our image of self, our image of God, and our image of the world. A true hearing of the Gospel transforms those images into a very exciting and, I believe, truthful worldview. When we say Christ is the truth, that’s what we mean. Christ renames reality correctly, according to what reality honestly is, putting aside whatever we think it is or whatever we fear it is. Reality is always better than any of us imagined or feared; there is joy associated with a true hearing of the Gospel.

All together, we could put it this way: “What should life be?” “Why isn’t it?” “How do we repair it?” When these are answered for us, at least implicitly, we have our game plan and we can live safely and with purpose in this world.

Brian McLaren and Jacqui Lewis, my conversation partners in the recent podcast series, Learning How to See, understand that Jesus’ model of acceptance, inclusion, and love for “the other,” helps us overcome and heal our biases. Brian describes what he calls “contact bias,” when a lack of personal and ongoing contact with people who are different from us causes us to fail to see them for who they truly are: 

When I don’t have intense and sustained personal contact with “the other,” my prejudices and false assumptions go unchallenged. Think of the child who is told by people he trusts that people of another race, religion, culture, sexual orientation, or class are dirty and dangerous.

You can immediately see the self-reinforcing cycle: those people are dirty or dangerous, so I will distrust and avoid them, which means I will never have sustained and respectful interactive contact with them, which means I will never discover that they are actually wonderful people to be around. . . .

In this way, the prejudice cycle spins on, unchallenged across generations. As prejudice persists, it becomes embedded in cultures and institutions, creating systems of racism and hatred, marginalizing groups who are stigmatized, dehumanized, scapegoated, exploited, oppressed, or even killed. . . .

But if we are willing to listen to [“the other”] and learn from them, we can break out of our contact bias, which opens us up to seeing in a new way. . . .

On page after page of the gospels, Jesus doesn’t dominate the other, avoid the other, colonize the other, intimidate the other, demonize the other, or marginalize the other. Instead, he incarnates into the other, joins the other in solidarity, protects the other, listens to the other, serves the other, and even lays down his life for the other. [1]

Rev. Dr. Jacqui Lewis, who leads what she describes as a “multi-everything” congregation in New York City, shares the gifts that embracing the other can bring. She views inclusion as central to the Gospel call to love: 

The one we follow into mission and ministry—Jesus the Christ—was an avowed boundary crosser, a reformer of the religious and secular culture of his time. We are in good company when we lead the way on radical inclusion of those different from ourselves. In some contexts that might mean a black church reaching out to Korean neighbors, a Latino congregation starting a ministry to immigrant families from North Africa, or a Chinese church hosting an afterschool program for African American junior high students. . . . We believe the commitment to inclusion and diversity is a high calling, issued to all who count themselves as Christians, no matter what our ethnicity or culture. [2]

The more we bump into the folks who are so-called “other,” the more we are stretched, the more we are pulled out of that bias and have new truths because we have tangible evidence of the beautiful, powerful creativity of our God who made all of this diversity for us to enjoy. [3]

Learning how to see our biases is a psychological exercise, but one with immediate theological and social implications. It demands self-knowledge and the crucial need to recognize (1) when we are in denial about our own shadow and capacity for illusion; (2) our capacity to project our own fears and shadows onto other people and groups; (3) our capacity to face and carry our own issues; and (4) the social, institutional, and political implications of not doing this work.

If some Christians think that this is mere psychology, then they surely need to know that Jesus himself was a consummate analyst of human nature. He was really a brilliant psychologist and named many of the issues that we call today “denial,” “bias,” “projection,” and “the shadow self.” He also emphasized the necessity of inner healing of hurts to avoid continuing to hurt others.

Brian McLaren offers this perspective on why Jesus’ teachings were so effective in freeing people from an over-attachment to their own way of seeing:

When you aggressively attack people’s familiar ideas, they tend to respond defensively. They dig in their heels and become even more firmly attached to the very ideas that they need to be liberated from. . . .

That’s why Jesus, like other effective communicators, constantly told stories, stories that grabbed people by the imagination and transported them into another imaginative world:

. . . there once was a woman who put some yeast into a huge batch of dough [Matthew 13:33]

. . . there once was a man who had two sons [Luke 15:11]

. . . this man was traveling from Jerusalem to Jericho [Luke 10:30]

. . . a woman once lost a coin [Luke 15:8] . . .

Through these short “imaginative vacations” to another world, Jesus helped people see from a new vantage point. He used imagination to punch a tiny hole in their walls of confirmation bias, and through that tiny hole, some new light could stream in and let them know of a bigger world beyond their walls. . . .

[Jesus] didn’t spend a lot of time repeating or refuting the false statements of his critics, and he didn’t counterpunch when he was attacked or insulted, but instead, he used every criticism as an opportunity to restate, clarify, and illustrate his true statements. He had, to use a contemporary phrase, message discipline, which drew people to his central simple message: an invitation to overcome long-held biases, to think again, and to see and live life in a new light. [1]

It’s so hard to be vulnerable, to say to our neighbor, “I don’t know everything” or to say to our soul, “I don’t know anything at all.” Yet Jesus says the only people who can recognize and be ready for what he’s talking about are the ones who come with the mind and heart of a child (see Matthew 18:3). The older we get, the more we’ve been disappointed and betrayed by life and others, the more barriers we put up to what Zen masters call “beginner’s mind.” We must never presume that we see “all” or accurately. We must always be ready to see anew.

One of the phrases that has stayed with me from studying Latin in the seminary is “Quidquid recipitur ad modum recipientis recipitur.” This statement is not only kind of fun to say, but it has been critical to my understanding of how we process information. Directly translated, it means “Whatever is received is received according to the manner of the receiver.” Thirteenth-century scholastics such as John Duns Scotus (1266–1308) and Thomas Aquinas (1225–1274) intuited this. It was early psychology before we thought we had psychology! What it means, in other words, is that we don’t see things as they are; we see things as we are. We see the things we want to see, the things that confirm our assumptions and our preferred way of looking at the world. [1] Brian elaborates today on how confirmation bias, which he believes is the most powerful, operates:

We all have filters, [such as] What do I already believe? Does this new idea or piece of information confirm what I already think? Does it fit in the frame I’ve already constructed?

If so, I can accept it.

If not, in all likelihood, I’m simply going to reject it as unreasonable and unbelievable, even though doing so is, well, unreasonable.

I do this, not to be ignorant, but to be efficient. My brain (without my conscious awareness, and certainly without my permission) makes incredibly quick decisions as it evaluates incoming information or ideas. Ideas that fit in are easy and convenient to accept, and they give me pleasure because they confirm what I already think.

But ideas that don’t fit easily will require me to think, and think twice, and maybe even rethink some of my long-held assumptions. That kind of thinking is hard work. It requires a lot of time and energy. My brain has a lot going on, so it interprets hard work like this as pain. . . .

Wanting to save me from that extra reframing work, my brain presses a “reject” or “delete” button when a new idea presents itself. “I’ll stick with my current frame, thank you very much,” it says. And it gives me a little jolt of pleasure to reward me for my efficiency. [2]

The Rev. Dr. Jacqui Lewis, who is Brian’s and my mutual friend, speaks of confirmation bias in this way:

“We are all wired by what we’ve experienced to be in search of a story with an ending . . . that feels like it has a completion. And the stories that we gravitate to are the ones that make sense to us, stories that fit, stories that feel like they have continuity, connection to the past, where we’ve been. . . . Those stories that we will follow are the ones that feel true, feel like they have continuity to our past and that resonate with the trajectory of our lives. So, we’re looking for the story that doesn’t necessarily change our minds; we’re actually looking for the story that confirms what’s in our minds.” [3]