This American Life – Bait and Switch

http://www.thisamericanlife.org/Radio_Episode.aspx?sched=1325

Act 2. “Bait and Switch” for Jesus. Provacatively entitled “Raw Sex”

Jesus says to go into all the world and preach the Gospel, and they’re going to hate you, just like they hated me. So, you have this kind of Biblical imperative to spread the word to those who don’t want to hear it. Paul says, “be innocent as doves and wise as serpents.” [VIA: It's not actually Paul, but Jesus in Matthew 10:16 ] So a little bit of trickery to help the medicine go down, seems like a reasonable thing to do.

Campus Crusade for Christ is famous for doing these things.

There’s a big debate among Evangelicals about how better to reach unbelievers. Jim Henderson is the author of Evangelism Without Additives.

It dawned on me slowly. I was tired of feeling bad; thinking about you as a project rather than you as you as a person. I also noticed that in spite of all the preaching I did, they just wouldn’t do it. Ordinary Christians vote with their feet, and do not evangelize. You can push them for a few days like a diet or something, and then it’s like, ‘are we done with this now and can we think about going back to our normal lives?‘

So, it doesn’t work. And, it doesn’t work for the same reasons that it doesn’t work for normal humans. We don’t like being pitched. We don’t like being treated that way. We can smell a sell coming. By the way, most of the ways you observe evangelism being done, large rallies, etc., the statistics are abysmal about the number of converts that actually sticks.

Jesus actually didn’t say to go make converts, He said to go and make disciples, which is a completely different project. The founder of our movement did not model this behavior. He never had to lower himself to a bait and switch.

This has been an adoption of American consumerism and is largely based on sales.

Now, I believe that Jesus is God and I want people to come to Jesus. But I’m done with the salesman model; I’m completely done with it.

So, walk me through “Doable Evangelism,” (DE) evangelism that people can do.

DE does not concern itself with converting people. It’s not about sales, it’s about connecting. There are three spiritual practice for connecting.

1. Notice people. Reflect.
2. Pray for people behind their backs. You don’t need their permission.
3. Go to them and actually listen.

Does this work? Or is that the first step?

That’s a question Christians ask. They’re worried about numbers.

Where’s the part that they come to Jesus?

You have to keep in mind that our mission, our goal is not to get converts. Our goal is to get Christians out connecting with non-Christians. Our goal is to get Christians learning how not to be jerks. Our goal is to get Christians to learn how to be normal. And what happens, is that they start befriending people, and they get into people’s social circles, and yes, naturally there’s a connection, through proximity. The way it happens is through relationships. That’s how human beings actually change. When you and I actually like each other; when people like each other the rules change.

Could this all lead to nothing? I have friends that very religious, we hang out, etc., but they’re no influence at all towards pulling us away from our staunch atheism.

This is what my evangelical ideological enemies would accuse me of.

When you describe it, what you’re replacing “bait and switch” with, is it’s all “bait” and then there’s no “switch.”

Yeah. I’m not offended in the least. I admit that I could be wrong, living in a delusion, but this is the way I prefer over the alternatives, and I’m happy with that. Our goal is to get Christians engaged with the process, we’re not concerned about results.

The actual time it takes for one to become a Christian is about 4 years. So I’m much more concerned with the starting line of faith, rather than the finish line.

www.OffTheMap.com, and www.DoableEvangelism.com.

— VIA —

I always enjoy these programs, and this installment had several phrases I appreciated (underlined above). I sense a bit that there’s still a little switch that is expected, it’s just not verbalized or capitalized upon. Ira Glass even caught on to that, saying that there’s still bait, just no switch. Perhaps even this approach still includes the standard traditional definitions of “evangelism,” which, while suppressed, are still there. Augmented forms of “evangelism” cannot fully strip away the traditional definitions that include ideas and consequences like “Heaven,” “Hell” and being “Saved.” I sensed a bit of it in Henderson’s sometimes hesitant response to Ira Glass.

Now, compare that with Jesus, as so poignantly stated the “founder” of this movement, and if I may, ask the question that goes back even further; what does “evangelism” even mean, or rather, what did it mean to Jesus and the first hearers and users of the word ευανγγελιον? While Henderson’s approach is much more tame and palatable, does it perhaps still miss the mark?

How about Justice, Compassion, Shalom, the very Presence of God for Healing, Hope, Restoration, on earth as it is in Heaven? How about the Poor, the Widow, the Suffering, and the Religiously Disenfranchised? How about bringing some good news to them, news that would actually appear to be and feel “good”? How about the condemnation of the overly religiously pious, and the uplifting of the brokenhearted? How about Teaching that is Compelling to their audiences, not condemning to the outsiders? What about bringing people Joy, exemplifying Grace, practicing Mercy? Perhaps we need to revisit the original before we can readjust the contemporary?

Cf. also Brian McLaren’s More Ready Than You Realize.

TED Talks Worth Talking About | Beau Lotto’s Optical Illusions

http://www.ted.com/talks/lang/eng/beau_lotto_optical_illusions_show_how_we_see.html

…nearly every living system has evolved the ability to detect light in one way or another. So, for us, seeing color is one of the simplest things the brain does. And yet, even at this most fundamental level, context is everything. What I want to talk about is not that context is everything, but why is context everything. Because it’s answering that question that tells us not only why we see what we do, but who we are as individuals, and who we are as a society.

But first, we have to ask another question, which is, “What is color for?”

So, color enables us to see the similarities and differences between surfaces, according to the full spectrum of light that they reflect. But what you’ve just done is, in many respects, mathematically impossible. Why? Because, as Barkley tells us, we have no direct access to our physical world, other than through our senses. And the light that falls on to our eyes is determined by multiple things in the world — not only the color of objects, but also the color of their illumination, and the color of the space between us and those objects. You vary any one of those parameters, and you’ll change the color of the light that falls onto your eye.

This is a huge problem because it means that the same image could have an infinite number of possible real-world sources. … Completely different meanings, giving rise to the exact same retinal information. And yet it’s only the retinal information that we get.

So how on earth do we even see? So, if you remember anything in this next 18 minutes, remember this: that the light that falls on to your eye, sensory information, is meaningless. Because it could mean literally anything. And what’s true for sensory information is true for information generally. There is no inherent meaning in information.It’s what we do with that information that matters.

So, how do we see? Well, we see by learning to see. So, the brain evolved the mechanisms for finding patterns, finding relationships in information, and associating those relationships with a behavioral meaning, a significance, by interacting with the world. We’re very aware of this in the form of more cognitive attributes, like language. So, I’m going to give you some letter strings. And I want you to read them out for me, if you can.

Ca    y u  rea   t  is?

Y ou  a e  not  r adi g  th s.

W at  ar   ou  rea in ?

Beau Lotto: “What are you reading?” Half the letters are missing. Right? There is no a priori reason why an “H” has to go between that “W” and “A.” But you put one there. Why? Because in the statistics of your past experience it would have been useful to do so. So you do so again. And yet you don’t put a letter after that first “T.” Why? Because it wouldn’t have been useful in the past. So you don’t do it again.

So let me show you how quickly our brains can redefine normality, even at the simplest thing the brain does, which is color. So, if I could have the lights down up here. I want you to first notice that those two desert scenes are physically the same. One is simply the flipping of the other. Okay? Now I want you to look at that dot between the green and the red. Okay? And I want you to stare at that dot. Don’t look anywhere else. And we’re going to look at that for about 30 seconds, which is a bit of a killer in and 18-minute talk.

But I really want you to learn. And I’ll tell you — don’t look anywhere else — and I’ll tell you what’s happening inside your head. Your brain is learning. And it’s learning that the right side of its visual field is under red illumination; the left side of its visual field is under green illumination. That’s what it’s learning. Okay? Now, when I tell you, I want you to look at the dot between the two desert scenes. So why don’t you do that now? (Laughter) Can I have the lights up again?

I take it from your response they don’t look the same anymore. Right? (Applause) Why? Because your brain is seeing that same information as if the right one is still under red light, and the left one is still under green light. That’s your new normal.

So, what does this mean for context? It means that I can take these two identical squares, and I can put them in light and dark surrounds. And now the one on the dark surround looks lighter than the one on the light surround. What’s significant is not simply the light and dark surrounds that matter. It’s what those light and dark surrounds meant for your behavior in the past.

So I’ll show you what I mean. Here we have that exact same illusion. We have two identical tiles, on the left, one in a dark surround, one in a light surround. And the same thing over on the right. Now, what I’m going to do is I’m going to review those two scenes. But I’m not going to change anything within those boxes, except their meaning. And see what happens to your perception.

Notice that on the left the two tiles look nearly completely opposite: one very white and one very dark. Alright? Whereas, on the right, the two tiles look nearly the same. And yet there is still one on a dark surround, and one on a light surround. Why? Because if the tile in that shadow were in fact in shadow, and reflecting the same amount of light to your eye as the one outside the shadow, it would have to be more reflective — just the laws of physics. So you see it that way.

Whereas on the right, the information is consistent with those two tiles being under the same light. If they are under the same light, reflecting the same amount of light to your eye, then they must be equally reflective. So you see it that way. Which means we can bring all this information together to create some incredibly strong illusions.

This is one I made a few years ago. And you’ll notice you see a dark brown tile at the top, and a bright orange tile at the side. That is your perceptual reality. The physical reality is that those two tiles are the same.

Here you see four gray tiles on your left, seven gray tiles on the right. I’m not going to change those tiles at all. But I’m going to reveal the rest of the scene. And see what happens to your perception. The four blue tiles on the left are gray. The seven yellow tiles on the right are also gray. They are the same. Okay? Don’t believe me? Let’s watch it again.

What’s true for color is also true for complex perceptions of motion. So here we have — let’s turn this around — a diamond. And what I’m going to do is, I’m going to hold it here, and I’m going to spin it. And for all of you, you’ll see it probably spinning this direction. Now I want you to keep looking at it. Move your eyes around, blink, maybe close one eye. And suddenly it will flip, and start spinning the opposite direction. Yes? Raise your hand if you got that. Yes? Keep blinking. Every time you blink it will switch. Alright? So I can ask you, which direction is it rotating? How do you know? Your brain doesn’t know. Because both are equally likely. So depending on where it looks, it flips between the two possibilities.

Are we the only ones that see illusions? The answer to this question is no. Even the beautiful bumble bee, with its mere one million brain cells, which is 250 times fewer cells than you have in one retina, sees illusions, does the most complicated things that even our most sophisticated computers can’t do. So in my lab, we of course work on bumblebees. Because we can completely control their experience, and see how that alters the architecture of their brain. And we do this in what we call the Bee Matrix.

And here you have the hive. You can see the queen bee, that large bee in the middle there. Those are all her daughters, the eggs. And they go back and forth between this hive and the arena, via this tube. And you’ll see one of the bees come out here. You see how she has a little number on her? Yeah there is another one coming out. She has another number on her. Now, they are not born that way. Right? We pull them out, put them in the fridge, and they fall asleep. And then you can superglue little numbers on them. (Laughter)

And now in this experiment they get rewarded if they go to the blue flowers. And they land on the flower. They stick their tongue in there, called a proboscis, and they drink sugar water. Now she is drinking a glass of water that’s about that big to you and I, will do that about three times, and then fly. And sometimes they learn not to go to the blue, but to go to where the other bees go. So they copy each other. They can count to five. They can recognize faces. And here she comes down the ladder. And she’ll come into the hive, find an empty honey pot, and throw up, and that’s honey. (Laughter)

Now remember — (Laughter) — she’s supposed to be going to the blue flowers. But what are these bees doing in the upper right corner? It looks like they’re going to green flowers. Now, are they getting it wrong? And the answer to the question is no. Those are actually blue flowers. But those are blue flowers under green light. So they are using the relationships between the colors to solve the puzzle. Which is exactly what we do.

So, illusions are often used, especially in art, in the words of a more contemporary artist, “to demonstrate the fragility of our senses.” Okay, this is complete rubbish. The senses aren’t fragile. And if they were, we wouldn’t be here. Instead, color tells us something completely different, that the brain didn’t actually evolve to see the world the way it is. We can’t. Instead, the brain evolved to see the world the way it was useful to see in the past. And how we see is by continually redefining normality.

So how can we take this incredible capacity of plasticity of the brain and get people to experience their world differently? Well, one of the ways we do in my lab and studio is we translate the light into sound and we enable people to hear their visual world. And they can navigate the world using their ears.

Here is David, in the right. And he is holding a camera. On the left is what his camera sees. And you’ll see there is a line, a faint line going across that image. That line is broken up into 32 squares. In each square we calculate the average color. And then we just simply translate that into sound. And now he’s going to turn around, close his eyes, and find a plate on the ground, with his eyes closed.

He finds it. Amazing. Right? So not only can we create a prosthetic for the visually impaired, but we can also investigate how people literally make sense of the world. But we can also do something else. We can also make music with color. So, working with kids, they created images, thinking about what might the images you see sound like if we could listen to them. And then we translated these images. And this is one of those images. And this is a six-year-old child composing a piece of music for a 32 piece orchestra. And this is what it sounds like. So, a six year old child. Okay?

Now, what does all this mean? What this suggests is that no one is an outside observer of nature. Okay? We are not defined by our central properties, by the bits that make us up. We’re defined by our environment and our interaction with that environment — by our ecology. And that ecology is necessarily relative, historical and empirical. So what I’d like to finish with is this over here. Because what I’ve been trying to do is really celebrate uncertainty. Because I think only through uncertainty is there potential for understanding.

So, if some of you are still feeling a bit too certain, I’d like to do this one. So, if we have the lights down. And what we have here — Can everyone see 25 purple surfaces on your left, and 25, call it yellowish, surfaces on your right? So, now, what I want to do: I’m going to put the middle nine surfaces here under yellow illumination by simply putting a filter behind them. All right. Now you can see that changes the light that’s coming through there. Right? Because now the light is going through a yellowish filter and then a purplish filter. I’m going to do this opposite on the left here. I’m going to put the middle nine under purplish light.

Now, some of you will notice that the consequence is that the light coming through those middle nine on the right, or your left, is exactly the same as the light coming through the middle nine on your right. Agreed? Yes? Okay. So they are physically the same. Let’s pull the covers off. Now remember, you know the the middle nine are exactly the same. Do they look the same? No. The question is, “Is that an illusion?” And I’ll leave you with that. So, thank you very much. (Applause)

— VIA —

I’ve bolded the key pieces that I took away as most informative and intriguing, and I hope the screen shot images are useful for teaching this idea to others. The takeaways?

First, the ethic of humility, that we really don’t understand fully; that we “see in a glass/mirror dimly/darkly.” (1 Corinthians 13:12) And how we see everything ought to be tempered with a good dose of uncertainty, mystery, and open possibility. And, perhaps our epistemological ethic is rid ourselves of the pursuit of knowledge, and strive even more so for a relationship with the surrounding world. This sounds a lot like the ethic of compassion, the ethic and epistemology of love.

Second, most change is really adaptation. How can we begin to strive for true revolutionary change if the very senses that we use to see, to hear, to understand are mere adaptations and readjustments of normality? The idea of “vision” or “envisioning” the future seems much more challenging in light of this contextual understanding.

Last, and perhaps most important, I am more and more struck by the reality that CONTEXT IS EVERYTHING. In all disciplines, in all ethics, in all wisdom, and in all understanding, context rules. And to remove or extract pieces out of context is to dismiss truth, reality, and our personal and fundamental engagement with what is “real” in the world.

Charter for Compassion

http://charterforcompassion.org/

The principle of compassion lies at the heart of all religious, ethical and spiritual traditions, calling us always to treat all others as we wish to be treated ourselves. Compassion impels us to work tirelessly to alleviate the suffering of our fellow creatures, to dethrone ourselves from the centre of our world and put another there, and to honour the inviolable sanctity of every single human being, treating everybody, without exception, with absolute justice, equity and respect.

It is also necessary in both public and private life to refrain consistently and empathically from inflicting pain. To act or speak violently out of spite, chauvinism, or self-interest, to impoverish, exploit or deny basic rights to anybody, and to incite hatred by denigrating others—even our enemies—is a denial of our common humanity. We acknowledge that we have failed to live compassionately and that some have even increased the sum of human misery in the name of religion.

We therefore call upon all men and women ~ to restore compassion to the centre of morality and religion ~ to return to the ancient principle that any interpretation of scripture that breeds violence, hatred or disdain is illegitimate ~ to ensure that youth are given accurate and respectful information about other traditions, religions and cultures ~ to encourage a positive appreciation of cultural and religious diversity ~ to cultivate an informed empathy with the suffering of all human beings—even those regarded as enemies.

We urgently need to make compassion a clear, luminous and dynamic force in our polarized world. Rooted in a principled determination to transcend selfishness, compassion can break down political, dogmatic, ideological and religious boundaries. Born of our deep interdependence, compassion is essential to human relationships and to a fulfilled humanity. It is the path to enlightenment, and indispensible to the creation of a just economy and a peaceful global community.

— VIA —

In the Bible, there are several words that are used for the word compassion, all of which are rich in meaning and depth.

(רחם) (r-ch-m) which can mean brotherhood or a brotherly feeling. But it also means “born of the same womb.” The first occurrence is found in Genesis 43:14, when Judah is going back down to Egypt to retrieve food in the midst of the famine, bringing Benjamin to Joseph. The second occurrence is in v.30, when Joseph sees Benjamin and is overwhelmed (or over excited) with “affection for his brother,” (רחמיו אל-אחיו). This is the word found in Psalm 103:13, twice.

(חמל) (ch-m-l) which can mean to “spare” or “become responsible for.” First found in Exodus 2:6 when Pharaoh’s daughter “took pity” (ותחמל עליו) on Moses.

(חוס) (ch-oo-s) which can mean take “pity” or to “be troubled.” First found in Genesis 45:20 (meaning :do not be troubled”), but also in Psalm 72:13, as God “takes pity” on the needy/poor, and saves their lives/soul.

The last round of Compassion called “The Seeds of Compassion” bred some Christian contempt as some Christian leaders involved themselves with non-Christians in these endeavors. I imagine there will be a continual wave of this kind of resistance as well with this Charter. However, I would suggest, that the 2 Corinthians 6:14f. passage needs a deeper investigation into the kind of ethic Paul is writing about, when it comes to covenantal partners as opposed to the work of justice and compassion in the world. So, for now it is my hope that Christians, who claim Jesus as their Lord and Savior, would see this movement — the Charter for Compassion — as an alignment with the Kingdom of God which Jesus was purporting here on earth,…as it is in Heaven.

Christian Worship | Notes & Review

Franklin M. Segler and Randall Bradley. Christian Worship: Its Theology and Practice (3rd Edition). B&H Publishing Group, 2006. (333 pages)

PART ONE: THE MEANING OF WORSHIP

1 – What is Worship? It is the “opus Dei, the work of God, which is carried out for its own sake.” (Barth) (3) “It is a relationship of mutual dependence…It is a measure of giving and receiving.” (5) “The church has no possibility of being Christian without worship. … The most important function of the church is not evangelism or nuture but worship. Worship forms the center from which all other priorities of the church revolve.” (8)

2 – Biblical Foundations. This chapter charts through primitive worship and the ancient backgrounds to the Biblical stories citing Molech, polytheism, Mosaic Covenant of revelation and response, the period of the judges, temple and cults, the psalms, Micah, the synagogue, and the New Testament, all in 14 pages.

3 – Historical Backgrounds. Discusses the Didache, in which certain liturgies for rituals such as the Eucharist are laid out. “In the early centuries there must have been considerable latitude since the choice of psalms and hymns would vary and the earliest prayers were probably extemporaneous.” (28) They move to the Medieval period stating, “The emphasis upon outward form and ceremony was due to the theological system of sacramentalism and sacerdotalism.” (28) With the Roman Catholic Church, “The development of the liturgy during the Middle Ages has been described as the struggle of religion with art. The spiritual became subordinate to the artistic. There was an emphasis upon the visible church as the seat of authority…” (31) A survey through Reformation and Post-reformation worship cites the Anabaptists, the Baptists, Pietism, Moravians, Wesleys and Methodists, the Second Great Awakening, African-American worship, the Second Vatican Council, and Charismatic Influences .

4 – A Theology of Worship. Here we find quotable ideas. “Worship without theology is sentimental and weak; theology without worship is cold and dead. … Christian worship is first an experience, not an art. It is based upon a historical fact… The way we think about these historic facts is called theology.” (49) “Worship is the experience of conscious communion with God, and theology is the effort to describe the meaning of the experience. (50) Other theologizing includes Jesus Christ, the Holy Spirit, the Bible, the Church are also included.

5 – A Psychology of Worship. It is a personal experience, that is “objective-subjective.” (63) Basic needs are met and listed:

1. The sense of finiteness seeks the infinite.
2. The sense of mystery seeks understanding.
3. The sense of insecurity seeks refuge.
4. The sense of loneliness seeks companionship with God.
5. The sense of exclusion seeks fellowship with other worshippers.
6. The sense of guilt seeks forgiveness and absolution.
7. The sense of anxiety seeks peace.
8. The sense of meaninglessness seeks purpose and fulfillment.
9. The sense of brokenness seeks healing.
10. A sense of grief seeks comfort.

The physical postures are discussed, and a brief description of the permission granted to the leaders to be led. “We must always be conscious of the fine line between worship as art and worship as manipulation.” (72)

6 – Worship, Renewal, and the World. “Genuine worship in the church is the secret of renewal.” (73) “Worship is not primarily utilitarian.” (74) There are aspects such as the church in the world, evangelism and mission, and Christian unity ["True worship in the church will move toward the goal of Christian unity among the people of God." (79)]

7 – Community and Worship. “We must be clear that worship cannot create genuine community.” (81) This kind of community is Biblical, based on love, has a role of humility, and is intricately connected to faith, and has a distinctiveness which is also a part of the larger Christian community.

8 – Postmodernism and Worship. A brief survey of history, time lines, eras, and cultural changes lead to a large list of postmodern characteristics.

PART TWO: EXPRESSING WORSHIP

9 – Music in Worship. Describes OT worship as “expressing emotion,” “liturgical,” and then charts through church music through history including choral, congregational music, and leadership, including giving tips on how to introduce new songs.

10 – Prayer in Worship. There are guiding principles concerning public prayer, different types of prayer, and simple, practical “do’s” and “do not’s.”

11 – Verbal Communication in Worship. How to read the Scriptures, and lead the lectionary, as well as how to preach the Word suggesting that “preaching is an act of worship.” (139)

12 – Learning Styles and Worship. “While worship is not altogether about cognition, it certainly has cognitive content.” (144) There are auditory, visual, tactile, and kinesthetic styles, which leads to a few guiding principles for providing a variety of worship experiences.

13 – Children in Worship. “The worship of God should be intergenerational.” (159) “Children in worship are strongly affected by the moods of adults around them even if they are not aware of the all the cognitive content.” (160) Practical advice such as utilizing sights, sounds, smells, tastes, and movement help us to understand that “faith is developmental.” (163)

14 – Baptism and the Lord’s Supper. There is power in the symbolism. The origin of the Last Supper was the Passover. Also, “just as God is revealed in the written Word (the Bible) and in the spoken word (the witness of a redeemed person), God is revealed also in the enacted word through baptism and the Lord’s Supper.” (178)

15 – Other Acts of Worship include the “call to worship,” offering, affirmation of faith, reception of new members, the gathering, and the greeting.

16 – The Use of Symbols. “The word symbol is derived from the Greek verb symballo, meaning ‘to compare or infer.’ The noun symbalon means a sign by which one knows or infer something. … Symbols bridge the gap between teh sensory and the spiritual.” (197) There is “value” but there are also “dangers” (e.g. symbols becoming objects of worship–idols) (199)

17 – Architecture, Acoustics, and Worship. What is an architectural philosophy? “For whom is a worship room built? What will be the primary activities to take place in this space? and What beliefs about God will our worship structure reflect? … Worship space is first of all built for the congregation.” (205) They include a chart for acoustical reverberation, and suggestions for the use of color

18 – The Christian Year and Other Special Days charts through the Christian and secular calendars giving suggestions and guidelines for services.

19 – The Arts in Worship. How drama, plays, monologues, storytelling, pantomime, tableau, pageantry, puppetry, sermons, dance, and other  expressions can be used in worship.

20 – Rites of Passage. How to do and think about Child-Dedications, Weddings, and Funerals.

PART THREE: PLANNING & LEADING WORSHIP

21 – Planning the Order of Worship. Why and how; process, form, principles, and evaluation.

22 – Leading Worship. Includes the leader’s “spirit,” “appearance,” “manner,” and “preparation.” A brief listing of principles of leadership are listed in addition to how to get the congregation to participate.

23 – Managing and Leading Worship Change. Includes, how and why to consider changing service and/or style. “When the culture changes, or when the community changes (e.g. when the church is no longer effective or becomes institutionalized). (286-7) There is a nice reminder that change can be fearful and some helpful tips on how to make change easier.

APPENDICES

A – The Ordinary of the Mass

B – Wedding Policies

C – Copyright Guidelines: The United States Copyright Law

— VIA —

The book is simultaneously quite comprehensive and inadequate for the task. While it seeks to cover a vast array of subjects, as listed above, each one is unfortunately very sparse, and the general content is piecemealed together with little cohesion. So, practically speaking, a good survey of the book will yield some tidbits of helpful hints and tips. It is also good as an introductory primer to the subject, and the various other areas related to worship. The bibliography is actually fairly extensive, and can lead you to other more focused areas. But if you’re looking for something thorough or specific, you’ll have to delve elsewhere. (e.g., for worship theology, cf. Robert Webber’s writings, or for worship leading, see Alison Siewert’s Worship Team Handbook).

Why Jesus? – David Nasser | Notes & Review

Part of a 2010 package curriculum by BluefishTV.com. Thanks to our customer service representative for the preview.

www.bluefishtv.com

DISC 1: What’s the Big Deal About Jesus?

The graphics and production values are very high, and for that, I’m thankful. Mac Powell opens up with the statement,

[We're going to]… cut through our own cultural clutter and find the real Jesus of the Bible.

I sure hope that is true. The philosopher within me, however, is raising his hand asking whether or not that objective is even possible. Nevertheless, I appreciate the attempted approach, and look forward to how much “cultural clutter” this presentation can actually cut through. He then says,

This series will focus on the real Jesus, so you can easily spot the differences between other faiths and other beliefs.

Again, the popular notion of the “real Jesus” has the potential of being a deceptive and misleading attempt at authenticity.

Next, David Nasser gives his testimony as a native Iranian having to deal with the challenge of religion, and the story of his ‘conversion.’ I really appreciate his transparency, and the “story,” as it tells itself.

BETHLEHEM (בית לחם)

At the Church of the Nativity, the caption reads, “dedicated site of the manger.” Nasser makes the disclaimer that this isn’t a “barn” as we know it because “wood was an expensive commodity in those days,” that Jesus was most likely born in a cave, and that Micah 5:3 foretells of Jesus’ birth.

SOUTHERN STEPS

There are “supposed” sites, and then there are “exact sites.” This happens to be one of them. We know that Jesus was here on these very steps. (Luke 2:21f.) He mentions the unevenness of the stairs, designed to “slow people down,” with reverence. He also points out the baths, the mikveh’s (מקוה), but makes no reference to Acts 2. He then makes the reference to John 7:38 and Luke 2:21, Jesus as the “living water” and the one who will “ultimately set us apart.” The main question is essentially, did the contemporaries of Jesus know that He was the “fulfillment” of all these rituals?

Then we go to Simeon in Luke 2:25-35. “A prophecy is a promise from God.” A prophecy is not a prediction; a prophet tells the truth. There are over 400 prophecies about Jesus, one of them (Micah 4:1) is about Jesus entering the Temple. Prophecies serve as the evidence of Scripture, but then also the boldness we need to say that Jesus is the Messiah.

— VIA —

Unfortunately, I’m not so sure we cut through much cultural clutter. Much of the tenor of the theology has a twinge of “everything didn’t make sense until Jesus shows up,” which sounds a lot like standard Christian fare. It’s kinda like teenage-level replacement theology (all the prophecies only foretold about Jesus). Now, I hope that doesn’t sound too negatively critical. Again, the production is great, and the site choices are good (really looking forward to Caesarea Philippi, Meggido, etc.). However, if we’re going to really cut through the cultural clutter and get to the “real Jesus,” I suggest that that includes cutting through the “Christian cultural clutter,” and little to that end was accomplished on this first installment.

At Bethlehem, there is no mention of the meaning of the location, no contradistinction with Herod and the Herodium (which is only 3 miles away), no discussion of a manger, or the fleshing out of the shepherd nature of the cave, or even the proximity of shepherds showing up there, the Magi, the star, or the name Immanuel. At the Southern Steps, no mention of Acts 2, the tradition of Shavuot (Pentecost), the giving of the Covenant on Mt. Sinai, or the baptism of 3,000. Now, I do recognize it’s easy to criticize that which is absent, so my mention of these items here is just simply to say, there was little content that challenged the common Western Christian ideas of Jesus; a paradigmatic shift that ought to happen when one travels in and through Israel, and especially if one wants to get to strive for the “real Jesus.”

DISC 2: Was Jesus God, or Just a Good Man?

Mac Powell does another introduction, and asks the question of who is really right when it comes to Jesus, asking even if we are right. Again I appreciate that line of inquiry, but am anxious to see, especially at this next site, whether or not we truly address this question.

CAESAREA PHILIPPI

Nasser vamps on the question of Who was this Jesus? And, the best person to ask, is Jesus Himself. Which is why we are here.

Nasser mentions “idol” worship and “pagan worship,” referring to Pan as the focus of that worship. In the middle of all this, Jesus asks of his disciples, “Who do you say I am?” Peter speaks up (Matthew 16:16). Nasser then gives a homiletic question of us, “who do you say He is.”

We awkwardly shift sites to JERUSALEM where Nasser talks through the “I am” statements of Jesus. Mentioning the passage of Jesus in the Temple saying he must be in His father’s house, Nasser strings together a series of statements, in summary,

“I am in my father’s house” are fighting words in those days. You have to understand that when people said, “I am the Son of God,” they got stoned. No one made those kinds of claims. Jesus made that claim because in its original language He’s saying the Father, the Son, the Spirit, we are a tri-unity, the trinity; we are God. God, one, I am God. Jesus makes the claim that He is God. There is no way around it.”

MOUNT OF BEATITUDES (Monastery)

This is where many believe Jesus preached the greatest sermon of all times. I brought you here to talk about all of Jesus’ teachings and claims. It’s crystal clear that Jesus claims to be God; God made flesh, the Messiah, the Anointed One. The ones he was teaching were his disciples. They had seen him live out everything He claimed. But there were also onlookers.

Nasser mentions the “Lewis trilemma,” famously coining the “Lord, liar, or lunatic” dilemma. There is no way to call Jesus just “a good teacher.”

— VIA —

As with disc one, disc two misses a great opportunity. NO mention of the “rock” in Matthew 16, nor “the gates of Hades,” nor the “crowds” or the “building of his ‘church’ (ekklesia).” No mention of the distance it took to travel by foot, or the graphic nature of that location. I’m quite perplexed, actually, why one would film there without mentioning these things.

When jumping to Jerusalem, and the “claims” of Jesus, there is no mention of the “Son of God” being a Pagan/Imperial term. Yes, Jesus was threatened with stoning because of blasphemy (John 10:33), but I’m really perplexed how the Imperial statement, “Son of God” equals “trinity.” That would be, I suggest, the “cultural clutter” jump that was claimed to have been filtered in this series. I concur that Jesus claims to be God, but making that statement equal the doctrine of the Trinity is a jump that I do not believe ought to be levied on Jesus.

Regarding the Mount of Beatitudes, NO mention of Moses and the giving of the teachings or the parallel that the author is making to the Covenant in the Torah (which would help cut through the Western Christian cultural clutter). Also, invoking Lewis’ “trilemma” here is like jumping to a philosophy of breakfast while reading Dr.Seuss’s Green Eggs and Ham. You can do it, but it is neither coherent nor the point of the writing.

Again, I want to clarify that I appreciate what is being taught (though I have minor theological quibbles). My main point in mentioning these critiques is simply because of the kind of production (on site, cultural context) they were attempting, and the attempt at getting at the “real Jesus” is so far falling quite short of any truly helpful discoveries. The land, and the historical contexts, thus far, are mere backdrops to the same theology, same philosophy, same Christology, and same Christianity. While Jerome said that the land is the 5th gospel (giving testimony and teaching to Jesus), the land in this production is more novelty. I’m disappointed.

DISC 3: Were Jesus’ Miracles Just an Illusion?

Again, introduction by Mac Powell.

Did you ever wonder if Jesus walking on water was real or not?

SEA OF GALILEE (ים כנרת)

Nasser is in the middle of the lake, and mentions several “Galilee” events (walking on water, calming the storm, etc.). While this is 14 miles long, and 8 miles wide, we’re here to talk about miracles.

A miracle is an uncommon act of God where God gets attention brought to Himself to help us believe more in Him by bringing something that brings us to awe and worship. … Why did Jesus perform miracles? So that we would believe.

Nasser then mentions that some believe Jesus was on the shallow ends, which is why He could walk “on water.” But that doesn’t work out in the middle of the sea. Those are real miracles, and we can contest them all we want, but they happened.

CAPERNAUM (כפר נחום)

Simon Peter, Andrew, James, John, so many people met Jesus, face to face, in this small fishing village, Capernaum. Jesus called this city, “his own.” Many miracles happened here (healing Centurion’s servant, Peter’s mother-in-law, raising the dead, casting out demons, etc.) Here in this space, Jesus told them the truth. Jesus’ claims were undeniable because they saw His claims first hand. We have to ask ourselves, are we repentant or not.

BETHSAIDA (בית סידה)

Here he talks about the feeding of the 5,000 (men; many believe up to 15,000 with women and children). There are no video shots of the actual city, only the field next to it. Conclusion: We are not called to be the person who performs the miracle, but to be obedient, to bring what we can. He mentions the “buffet” Jesus provides, and the 12 baskets leftover. Ultimately, that leaves the people incapable of denying the claims of Jesus. Showing His power brings validity to the claims of Jesus.

— VIA —

This disc leaves out millstones, the sea being the “abyss,” and the size of Bethsaida, (meaning “house of fishing”).

DISC 4: Is Jesus the Only Want To Heaven?

This disc opens with various musicians citing various verses, John, Jeremiah, Psalms, Hebrews, etc. “READ IT.” Then Mac Powell.

MOUNT OF OLIVES (הר זיתים)

(the site is actually the Garden of Gethsemane). The ultimate reason Jesus came here was to glorify God, to die the sinner’s death, to save us from our sins. And yes, to raise Himself up from the grave 3 days later.

Some of these trees have been here for thousands of years. Jesus came here to be alone and pray. John 18, arrested, betrayed, taken in, trial (which was a mock trial). They mocked him, gave him his own cross to bear, and they began to crucify him, beat him, mock him…

Nasser reads Isaiah 53, saying this is “true” and is in the past tense because it is a prophecy. It wasn’t so much the cross, the nails, the piercing, the cat of nine tails, mockery, or all those things… No, it was the sin of the world that was crushing him. 2 Cor. 5:21. Nasser mentions the “imputation” of sin onto the Son of God, and that He is “crushed” because of the weight of the sins of the world. There is a cursory mention of the olives being taken from the tree and “crushed” so that the oil could be poured out.

JERUSALEM (ירושלים)

(Via Dolorosa), “the path Jesus walked on the way to His crucifixion. There are shots of “Church of the Holy Sepulchre, “Golgotha” (in quotes because it is the bus stop quarry which is most likely not the place) and the “Garden Tomb.”

“We do not know where that tomb is, but some believe it is here.” (Garden Tomb) I think God didn’t tell us exactly where the tomb is, because He knows we would be distracted and worship the idols rather than Him. Nasser then describes the “mummification” of Jesus, with the spices, and that 3 days later it was empty. He mentions that the Persians invented crucifixion and that throughout history thousands had been crucified, so that is not extraordinary.

What sets Jesus apart is the Resurrection (1 Cor. 15). Without that, we are like every other religion in the world. Without it, we are like everyone else. But Jesus is alive, and that’s what sets us apart. We didn’t come here to celebrate stones and bones, but a living Savior. We can have eternal life because we have a risen savior who has conquered the grave.

MOUNT OF OLIVES (overlooking the Mosque of the Ascension).

“We don’t know exactly the place…” but the Bible tells us that it happened somewhere on this mountain top. Nasser mentions the various theories about the ascension, but the Bible mentions a real place called “heaven,” seated on the throne, and that is where He is today. Rest assured that He is coming back.

MEGIDDO (הר מגדו) (Valley of Armageddon)

Here Nasser gives the Hebrew translation: “Mountain of His proclamation.” This is also a perfect place for nations to collide. Napoleon said it is the perfect battle ground. Every nation will be represented here one day, soldiers and kings will be here one day. Most importantly, King Jesus will be here one day. Once He comes, the battle is over. This is why it is important for us to decide who Jesus is, because that will decide which side we will be on. If we’re on the wrong side, there is nothing but doom or destruction. The promise of this battle is something we need to be confronted with.

If you don’t believe He is the Messiah, you are on the wrong side of the battle.

— VIA —

I take a bit of an issue with the idea that without the resurrection, Christianity is like every other religion. When doing comparative religious studies, one would find a bunch of distinctions in theology, teachings, praxis, etc. When discussing the pressing, there is mention of the olives being pressed, without mentioning that “gethsemane” actually means “oil press,” (גת שמן), or showing a picture of one. There are the ‘hundred of prophecies,’ but none are mentioned or referred to when discussing the Mount of Olives (significant because it is on the East of Jerusalem). Megiddo is given a fair treatment, but the emphasis of it being the cross roads of the world is missed a bit. And, there is no mention of the pagan worship either.

Overall, the production is high quality, and I’m very jealous I don’t have the tools or money to produce such high quality product. I have appreciated David Nasser’s teachings over the years, listening to him in various settings (if David ever reads this, please know that I really am grateful for your ministry). However, the beautiful, amazing, and dynamic context of the land, the culture, the history, and Jesus’ Jewish setting are all just commodified fodder for creating a production platform for teaching a video series that is still Western, Christian, and conservative (theologically). There really is little attempt to get at the “real Jesus,” for it would require much more fundamental challenges to commonly held beliefs and teachings about Jesus. It pains me to humbly suggest that an opportunity was lost. And while I am certain this series will bless many people, I am urging anyone reading this to take serious stock of their spiritual education, and ask the question, “Am I simply substantiating my pre-existing beliefs about Jesus, and thereby commodifying everything else around to fit my a priori commitments? Or, am I willing to truly lay everything down, in love, including my biases and prejudices, to truly commit to the ‘real Jesus,’ no matter what I may find out about Him?”

To David and BlueFishTV, I apologize if any of this post came across attacking rather than loving critique. I’m thankful for your ministries, will continue to use your products, but will ultimately be committed to the truth beyond.

Why Learn The Biblical Languages – Professor Elizabeth Groves of Westminster Seminary

1. Your translations are “trustworthy.” But…
2. Often, there is much richness in the original languages that forces a “choice” in the receptor language. With that choice comes a loss of meaning; we are missing something in the translation.
3. Often there are things you simply cannot translate (such as structural grammar and poetry).
4. You can also know just enough Hebrew and Greek to be dangerous. So, knowing the language is also protection, a guarding of the text, and a caring for the “flock” who is being taught.
5. We ought to want to read it for ourselves, simply because of our love and affection for the God who has given us this text, 4/5ths of which are in Hebrew, and 1/5th which is in Greek.

— VIA —

I would add…

6. Language is the carrier of the human experience, i.e. “culture,” (emotions, feelings, meaning), etc. And to simply think and work in one language is to miss out on other ways in which God has revealed Himself to people throughout history.

7. The goal is not to be able to translate the original languages, but to be able to think, operate, and understand in the original (source) language.

8. When one engages in this multiplicity of human experiences, to be able to think, operate, and understand in these diverse ways, it can actually change and revolutionize “what” and “how” people think and believe. In other words, the very “ideas” (in the sociologically defined sense) of a person, their worldview, their presuppositions and biases are all challenged and shaped. Given all the dogmatic, ignorant, and unintelligent ideas and theologies that exist out there, we must realize that we are perhaps faced with two options: 1) value and promulgate the original languages, or 2) be satisfied with the absence of a text-honoring and thoughtful faith.

Life’s Solution | Notes & Review

Simon Conway Morris. Life’s Solution: Inevitable Humans in a Lonely Universe. Cambridge University Press, 2003. (464 pages)

“Life’s Solution sets out to demonstrate that what we already know gives some strong indicators of what must be: even in this book pigs don’t fly. The central theme of this book depends on the realities of evolutionary convergence: the recurrent tendency of  biological organization to arrive at the same ’solution’ to a particular ‘need’. … Its main, but not ultimate, aim is to argue that, contrary to received wisdom, the emergence of human intelligence is a near-inevitability.” (xii)

There are four conclusions.

1. First, what we regard as complex is usually inherent in simpler systems: the real and in part unanswered question in evolution is not novelty per se, but how it is that things are put together.
2. Second, the number of evolutionary end-points is limited: by no means everything is possible.
3. Third, what is possible has usually been arrived at multiple times, meaning that the emergence of the various biological properties is effectively inevitable.
4. Finally, all this takes time. (xii-xiii)

“There is, however, a paradox. If we, in a sesnse, are evolutionarily inevitable, as too are animals with compound eyes or tiny organelles that make hydrogen, then where are our equivalents, out there, across the galaxy?” (xiii)

“Convergence tells us two things: that evolutionary trends are real, and that adaptation is not some occasional cog in the organic machine, but is central to the explanation of how we came to be here.” (xv)

“If the emergence of our sentience was effectively inevitable, then perhaps we should take rather more seriously the sentiences of other species?” (xv)

“…if you happen to be a ‘creation scientist’ (or something of that kind) and have read this far, may I politely suggest that you put this book back on the shelf. It will do you no good. Evolution is true, it happens, it is the way the world is, and we too are one of its products. This does not mean that evolution does not have metaphysical implications; I remain convinced that this is the case. To deny, however, the reality of evolution and more seriously to distort deliberately the scientific evidence in support of fundamentalist tenets is inadmissible. Contrary to popular belief, the science of evolution does not belittle us. As I argue, something like ourselves is an evolutionary inevitability, and our existence also reaffirms our one-ness with the rest of Creation. Nevertheless, the free will we are given allows us to make a choice. Of course, it might all be a glorious accident; but alternatively perhaps now is the time to take some of the implications of evolution and the world in which we find ourselves a little more seriously.” (xv-xvi)

I Looking for Easter Island

“It is obvious that the entire fabric of evolution is imprinted on and through our bodies, from the architecture of our bony skeleton, to the proteins carrying the oxygen surging through our arteries, and our eyes that even unaided can see at least two million years into the past — the amount of time it has taken for the light to travel from the Andromeda Galaxy. … Yet, for all that, both the processes and the implications of organic evolution remain controversial.” (1)

“Darwin’s formulation of the mechanisms of evolution is not only straightforward, but seemingly irrefutable. Organisms live in a real world, and evolve to fit their environment by a process of continuous adaptation. This is achieved by a constant winnowing through the operation of natural selection that scrutinizes the available variation to confer reproductive success on those that, by one yardstick or another, are fitter in the struggle for survival.” (1)

“To be sure, not every transformation and transition will be elucidated, but we are confident this is because of a lack of information rather than a failure of the method.” (2)

“The heart of the problem, I believe, is to explain how it might e that we, a product of evolution, possess an overwhelming sense of purpose and moral identity yet arose by processes that were seemingly without meaning. If, however, we can begin to demonstrate that organic evolution contains deeper structures and potentialities, if not inevitabilities, then perhaps we can begin to move away from the dreary materialism of much current thinking with its agenda of a world now open to limitless manipulation. Nor need this counter-attack be anti-scientific: far from it. First, evolution may simply be af act, yet it is in need of continuous interpretation.” (2)

Regarding DNA (and RNA), “…we hardly understand in any detail the links between the molecular substrate and the nature of the organism.” (4)

“One response is to reconsider what we mean by ‘the gene’. In particular, it is time to move away from a crippling atomistic portrayal and rethink our views. As has been pointed out by numerous workers, the concept of the gene is without meaning unless it is put into the context of what it is coding for, not least an extremely sophisticated biochemistry.” (4)

There is also “a uniform consensus that vitalism was safely buried many years ago, and the slight shaking of the earth above the grave marking the resting place of teleology is certainly an optical illusion.” (5)

“Could it be that attempts to reinstall or reinject notions of awe and wonder are not simply delusions of some deracinated super-ape, but rather reopen the portals to our finding a metaphysic for evolution? And this in turn might at last allow a conversation with religious sensibilities rather than the more characteristic response of either howling abuse or lofty condescension.” (5)

Here, Morris discusses that while there is only a structural genetic difference of 0.4% between humans and chimpanzees, “in other respects we are poles apart. I’m told that chimps driving cars (or at least go-karts) have the time of their lives, but we are neither likely to see a chimp designing a car, nor for that matter mixing the driest of Martinis, let alone being haunted by existentialist doubts. This problem of inherency, however, is far more prevalent and pervasive than the local quirk that chimps and humans are genomically almost identical, but otherwise separated by an immense gulf of differences.” (5-6)

“Revealing the foundations of the molecular architecture that underpins our brains and sentience gives us not only a feeling of emergence, but underlines how little we really know about why and how organic complexity arises. … it is sometimes forgotten that the main principle of evolution, beyond selection and adaptation, is the drawing of new plans but relying on the tried and trusted building blocks of organic architecture.” (8)

If forms as complex as the protein folds are intrinsic features of nature, might some of the higher architecture of life also be determined by physical law? The robustness of certain cytoplasmic forms … suggests that [they] may also represent uniquely stable and energetically favoured structures … If it does turn out that a substantial amount of higher biological form is natural, then the implications will be radical and far-reaching. It will mean that physical laws must have had a far greater role in the evolution of biological form than is generally assumed. And it will mean … that underlying all the diversity of life is a finite set of natural forms that will recur over and over again anywhere in the cosmos where there is carbon-based life. – Michael Denton and Craig Marshall

“…the actual ‘Game of Life’, as they call it, is still going to be played the same way everywhere. Here are the four basic rules, which incidentally presuppose variation and subsequent process of selection.” (11)

1. Hindsight and foresight are strictly forbidden. …we can only retrodict and not predict.
2. Minor changes are easier than major changes. That’s something all biologists recognize, and why, for example, there is a deep-seated distrust of macroevolutionary ‘jumps’ that allow a fully fledged body plan to emerge from some strikingly dissimilar ancestor.
3. Resources are not unlimited: the world is finite, and ultimately energy and space are in restricted supply.
4. Life has no option but to carry on; it must always play the best hand it can no matter how poor and disastrous the hand might be, and no matter who or what offers teh challenge.

“Despite the immensity of biological hyperspace I shall argue that nearly all of it must remain for ever empty, not because our chance drunken walk failed to wander into one domain rather than another but because the door could never open, the road was never there, the possibilities were from the beginning for ever unavailable. This implies that we may not only be on the verge of glimpsing a deeper structure to life, but that it matters little what our starting point may have been: the different routes will not prevent a convergence to similar ends.” (13)

The Space Between | Notes & Review

Walt Mueller. The Space Between: A Parent’s Guide to Teenage Development. Zondervan/Youth Specialties, 2009. (127 pages)

To be normal during the adolescent period is by itself abnormal. – Anna Freud

CHAPTER 1: PERSPECTIVE NEEDED

Though feelings of confusion, frustration, and misunderstanding often characterize the relationship between parents and teens, it doesn’t have to be the ultimate reality.

“Adolescence is, by definition, maladjustment.” (16) “In addition we must approach our task of parenting teenagers not as a punishment, a problem, or a cross to bear, but as an opportunity to depend on God while teaching our impressionable teens to do the same.” (17)

Let’s Keep These Truths In Mind:

• Your Teenager is a Gift from God.
• Like Everything Else in Life, Parenting Teenagers Isn’t Easy.
• Perfection? There’s No Such Thing.
• Adolescence Is a Process.
• Independence Is the Goal of Adolescence.
• Helpless Is A Good Place to Be.
• Your Teenager Longs for God.
  

CHAPTER 2: THE EARTH BEGINS TO SHAKE: UNDERSTANDING YOUR DEVELOPING TEENAGER

“Normal developmental changes cause the dependent child to crave and even fight for adult-like independence and freedom around the age of 11 or 12 (sometimes earlier), leading to six, seven, or even more years of tension and chaos for unprepared parents. With our culture pushing kids to become, act, and look like adults at younger and younger ages, the craving and fighting is starting earlier and earlier.” (32)

The timeline? It “begins at puberty and ends…sometime.” (33)

“My job as a parent is to seize the God-given opportunity to come alongside my kids, encourage and help them to make good decisions, support them, teach them, pray for them, and help them prioritize … so they can move through adolescence and on into the independence of a God-glorifying adulthood. In effect, parents are to gradually ease their children into taking ownership of their own lives.” (35)

CHAPTER 3: TEENAGERS CHANGING PHYSICALLY

In recent years research has found that both boys and girls are entering puberty at younger ages (occurring anywhere from 10 to 17).” (37) How will they react to these changes? “As teenagers look in the mirror to monitor where they are in the process, they self-evaluate in stressful ways, determining their physical liabilities and shortcomings based on the standards of beauty portrayed in the multitude of images that have cemented themselves in their mind’s eye. They find it extremely difficult to accept who they are in light of who they believe they should be.” (40) And the sexual culture berating the kids doesn’t help the process. So, what can you do?

• Be sensitive and affirming as your teenager’s body changes.
• Offer your teenager a godly perspective on these changes.
• Understand the sexual temptation your teenager faces.
• Teach them how to view and treat others with dignity and respect.
• Communicate openly with your teenager.

CHAPTER 4: TEENAGERS CHANGING SOCIALLY

This shift “in social orientation from parents to peers is normal, it can be difficult for us parents — especially when the friends they choose are questionable or perhaps totally unknown to us. This is when we must remember that adolescents are on the road to becoming independent adults. They’re beginning the process of changing the nature of their ties — not breaking ties — with family in order to establish identities of their own.” (49)

“…Parents are no longer all-powerful and all-knowing. Your children now see you as you really are — a human being with faults. In fact, they won’t hesitate to point out those faults to you whenever they have a chance.” (49) “It’s easy for parents to feel rejected as their teenagers devote greater amounts of time to building friendships and making social connections, and less time to the family. Don’t misinterpret this as rejection. Studies, observation, and discussions with adolescents have all yielded the same result: Parents remain tremendously important and significant in the lives of their teenagers.” (50) (emphasis mine)

“These [social] changes shouldn’t be viewed as proof of a deteriorating situation, but rather as a transformation in the type of relationship” (51) So, what to do?

• Remember your role as parents.
• Don’t let your teenager’s treatment of you shape how you see yourself.
• Let your teenager know she’s loved — no matter what!
• Spent time with your teenager.
• Look for opportunities to teach your teenager about friendship and treating all people with dignity and respect.
• Encourage your teenager’s involvement in friendships with other adults who share your faith and values.
• Never forget that you’re still vital.
• Realize the negative peer pressure is a spiritual battle that all of us — teenagers and parents alike — fight constantly.

CHAPTER 5: TEENAGERS CHANGING INTELLECTUALLY

Jean Piaget found that young children pass through four distinct intellectual stages by the time they reach the age of 11 or 12.

1. sensorimotor stage when a child’s intelligence is manifested through actions.
2. preoperational stage when a child has the capacity to use language and play make-believe.
3. concrete operations stage when the child is now able to use limited logic to solve simple problems.
4. formal operations when the child has the ability to use more advanced logic to explore and solve complex hypothetical problems about the world and assess the possible consequences of different courses of action.

“…the brain is an organ that grows and transitions, just like the adolescent.” (62) “Research shows that the brain’s prefrontal cortex is the last part to develop. This is the area that controls impulses, planning, organizing, prioritizing, judging future consequences, making complex assessments, self-control, and emotional regulation. … When all is said and done, the research shows that the brain may not be fully formed until the age of 24 or 25.” (63) This obviously affects everything, from discipline, to sexuality. So, what to do?

• Discipline yourself.
• Think with, not for.
• Challenge your teenager to reflect on issues about which you might not see eye-to-eye.
• Encourage discussion and be sure to listen before offering advice.
• Treat your teenagers as adults.
• Always teach right and wrong and be sure to explain and enforce appropriate consequences for wrongdoing.

CHAPTER 6: TEENAGERS CHANGING EMOTIONALLY

“As life gets harder and more complex for teenagers, the normal developmental issues they face are compounded by cultural pressures and relational breakdowns that make it that much harder.” (72) “Add to that the fact that many teenagers live with divorced parents and blended families and the stress levels rise even more.” (73) Expect mood swings and an emotional roller coaster as a result of physical changes, academic stress/performance/expectations, peer relationships, etc. Teenage spirituality is also volatile too. So again, what to do?

• Treat your teenagers’ emotions as important.
• Make every effort to ensure that your home is emotionally stable and secure.
• Look for and emphasize your child’s positive qualities.
• Don’t take your teenagers’ rejection personally.
• Ask questions if your teenager’s moods are often low — really low.
• Always, always, always emphasize the authority of the Word.
• Teach your children to trust truth over feelings.
• Make sure your children know that following Jesus doesn’t always feel good.
• Give your children the knowledge and skill to utilize the “this I knows.” (truths that will never waver or change)

CHAPTER 7: TEENAGERS CHANGING MORALLY AND SPIRITUALLY

“Armed with a newfound ability to think, evaluate, and solve problems, teenagers often question the values and beliefs they’d previously accepted. They’ll take what you’ve handed down to them and put it to the test.” (84) So, “tell them about Jesus…but let them question their faith.”

• Be diligent in teaching young children by precept and example.
• Don’t be upset when your children start to ask questions.
• Encourage your teenager to be a vital part of your church.
• Openly share your own doubts and struggles.
• Never, ever forget that spiritual growth is a process.
• Remember that spiritual maturity is born out of struggle.
• Never stop praying for your kids.

CHAPTER 8: ANSWERS TO LIFE’S BIG QUESTIONS

“The rapid change and newness of adolescence is compounded by the fact that teenagers struggle to find answers to three life-shaping questions: Who am I? Who are my friends? and Where am I going?

Identity formation, (92) includes finding identity in Christ, sexual interests, academic or athletic achievements, money and possessions, pleasure, gratification, and comfort, relationships and approval, noble causes, and religion and morality.

Peer formation, (98) includes acceptance, security and safety, and making the proper friendship choices.

Purpose formation, (99) includes occupation, personal skills, choice of mate, etc.

What to do?

• Continually look in the mirror and ask yourself: Where am I finding my identity?
• Continually observe the identity-shaping world.
• Continually confront the lies.
• Finally, nothing speaks louder than embodied truth.

CHAPTER 9: KEEP THESE STRATEGIES IN MIND

• BE ALL THAT YOU DESIRE THEM TO BE. Quoting Deuteronomy 6, Mueller exhorts parents to be the “who” and the “how” for imparting his truths onto the children. “It’s no mistake that our children grow up to look, act, think, and be like us in so many ways.” (104)

A parent’s main job is not to be a parent, but to be a person. There are no techniques to master that will make a good parent. There is no book to read that will give the right answers. The parent’s main task is to be vulnerable in a living demonstration that adulthood is full, alive, and Christian. – Eugene Peterson

• KNOW THEIR WORLD. “Read what your kids read. Listen to what they listen to. Watch what they watch.” (107)
• BE PROPHETIC. “…the intentional process of looking for opportunities to speak biblical truth into their lives, showing how God’s Word and the Christian faith speaks and relates to all of life. It’s the process of imparting godly wisdom to our children and teenagers.” (107)
• BE PREVENTATIVE.
• BE GRACE-FULLY REDEMPTIVE. “The determining factor in whether a bad choice turns into a situation that gets better or worse is your response.” (109) “Let me suggest that your goal should be to redeem these situations by turning a mistake into an opportunity for your teenager to become a more godly and Christlike person.” (110)
• BE NOT AFRAID.
• YOU HAVE A LAMP — USE IT. “Whether we’re children, teenagers, or adults, we all look to some authority for answers. That authority…becomes our guiding light, directing our steps as we try to figure out where we’re from, where we belong, and how to get there. … Together, the example of Christ and God’s revelation of himself in the Bible reveals what we need to know about everything we encounter on the journey.” (113)
• KEEP THE DUST OFF THE GOOD BOOK.
• BE PRAYERFUL.

CHAPTER 10: GETTING PERSONAL

“If you let them, teenagers can get under your skin and drive you crazy. If you understand them — and the changes taking place in their lives that they don’t even understand — then you can fulfill your God-given responsibility. You can help them survive the earthquake of adolescence that strikes between childhood and a healthy, productive adult life in which they enthusiastically embrace the Jesus who has embraced them and seek to glorify him through all they are, all they have, and all they do.” (119)

— VIA —

Walt does a good job intermingling personal stories (including his own) with the data so as to keep the book personal. It is written in a very conversational style, which makes it easy to read and to engage. And, the points are simple, easy to understand, and immediately applicable. For the many parents with whom I work that do not exhibit these characteristics, this is a high recommendation. For anyone who has yet to reach the stage of parenting adolescence, do not wait. Prepare now.

(Cf. The Ten Basic Principles of Good Parenting).

A Wonderful World in Abu Ghosh – Armstrong and Islam

My wife and I are visiting our friends in Israel (ישראל), and they live in a little suburb of Jerusalem (ירושלם) called Abu Ghosh (אבו גוש). Resonating outside the window right now is the Muslim call to prayer being sounded over the sound system of the local minaret, and at the same time is a small party happening with someone on a guitar singing “Wonderful World” by Louis Armstrong.

It is a wonderful world.

While we are continually struggling and striving to not only understand the religious and ideological conflicts that characterize our world, we are also reminded that there are pockets, many of them, where the diversity converges, many times harmoniously. True, the sound outside the window right now is a bit of a cacophony with the melodic tunes of soulful guitar music being “backed up” with a cultic chanting of the very vocalic tones of the call to prayer. And true, this is usually the perception of many as they observe the co-existence of such diverse religious opinions.

However, there is something wonderful too. Whoever and whatever this God of the universe is (אלהי אברהם), He is extremely wonderful, empathetic, creative, diverse, and very tolerant of our (humanity’s) shortcomings and failures. And as I listen to the clashing sounds, I imagine Him listening to the same, a thousand/million times over. And yet, God still is full of joy, and full of love for all His people.

May we, as we pick up our musical or non-musical instruments of praise, worship, and celebration, discover more fully this amazing Creator, and seek to love Him and His people in the way He has first loved us.

(She’s just switch songs now and is singing “Somewhere Over The Rainbow!” The call to prayer is still the same :-) )

President Obama’s Message for America’s Students | Notes & Review

Full transcript here: http://www.whitehouse.gov/the_press_office/Remarks-by-the-President-in-a-National-Address-to-Americas-Schoolchildren/

At the end of the day, we can have the most dedicated teachers, parents, and the best schools in the world, and none of it will matter, unless you all fulfill your responsibilities…to put in the hard work to succeed.

Your responsibility to YOURSELF. Discover what it is that you’re good at, something that you have to offer. That is what education can provide; the opportunity to discover what it is that you’re good at. And, no matter what you want to do in life, you’re going to need a good education to do it. You cannot drop out of school and drop in to a good job. You’ve got to train for it, work for it, earn it. If you don’t do that, if you quit on school, you quit on yourselves and your country.

And maybe you don’t have the advantages; the neighborhood, the money, the parents. But at the end of the day, the circumstances of your life, none of that is an excuse for neglecting your homework of having a bad attitude in school. There is no excuse for not trying. Where you are right now does not determine where you end up. Because here in America you write your own future.

Set your own goals through your education and do everything you can to meet them. Your goal could be as simple as doing all your homework, paying attention in class, or reading every day. Maybe you’ll decide to take better care of yourself…whatever you resolve to do, commit to it, work at it.

The truth is, being successful is hard. You won’t love every subject that you study. you won’t click with every teacher that you have. Not every homework assignment will seem completely relevant to your life right at this minute. And you won’t necessarily succeed at everything the first time you try. That’s okay. Some of the most successful people in the world are the ones who have had the most failures. You can’t let your failures define you, you have to let them teach you, to show you what to do differently next time.

No one is born being good at all things. You become good at things through hard work. You’ve got to practice. The same principle applies to your school work.

Don’t be afraid to ask questions. Don’t be afraid to ask for help when you need it. I do that every day. Asking for help is not a sign of weakness, it’s a sign of strength, because it shows you have the courage to admit when you don’t know something and that then allows you to learn something new.

Even when you’re struggling, and even when you’re discouraged, and you feel like other people have given up on you, don’t ever give up on yourself. When you give up on yourself you give up on your country. The story of America is not about a people who quit when things got tough. It’s about people who kept going, who tried harder, who loved their country too much to do anything less than their best.

So, today, I want to ask all of you: What is your contribution going to be? What problems are you going to solve? What discoveries will you make?

I expect all of you to get serious this year. I expect you to put your best effort into everything you do. I expect great things from each of you. So, don’t let us down, your family, your country, and most of all, yourself. Make us all proud.

— VIA —

Perhaps the sentiment that I appreciate the most is the message of personal responsibility. As America becomes more a culture of entitlement, expectation, and minimal effort for maximum gain, this is a message that is perhaps not only timely, but timeless.

In addition, the exhortation on never giving up, never quitting; that failure actually teaches, grows, and strengthens an individual. If this truly gets into the minds of our young, then there is great things to come on the horizon.

Lastly, I am so appreciative of the humble spirit by which he presented himself, and the encouragement to ask for help, and to realize that recognizing that you need help is actually a sign of strength! Personally thankful for that message.