“The Life You Lead”


Mediation for October 19, 2014, the 19th Sunday after Pentecost (Year A)

Laity Sunday

Exodus 33: 13 – 23; 1 Thessalonians 1: 1 – 10; Matthew 22: 15 – 22

I wrote some notes about these three passages a couple of months ago with the thought that I would be in the pulpit somewhere this Sunday. But in re-opening this file I noticed that what I wrote back then does not match what I am thinking today, which is often the nature and case.

I don’t know why this particular Sunday was picked to be Laity Sunday. I suspect that if one were to go back into the history of the denomination and examine old copies of The Discipline I think one might find a legal paragraph or two that mandates that lay speakers do one service a year in their own church.

I have a sense that such a rule/paragraph existed at one time and I know that it doesn’t exist today. In one sense, if it did exist, it would be a little impractical, especially in those churches with more than one active lay speaker. Of course, there really isn’t such a thing as a lay speaker anymore, having shifted to the title of lay servant and preaching or presenting the message is no longer the primary task of the lay servant.

But in one sense, having changed the focus from speaking to service makes every Sunday a Laity Sunday.

I was in a discussion with a friend the other day about the nature of the sermon and whether it served primarily as a call to respond to Christ or to provide information to the assembled people or some other purpose. I hope that we concluded with the idea that a particular sermon serves a particular purpose based on the situation and needs of those in attendance. But it also served as a call for each member of the church, the laity, to respond in some way.

Now, hold onto that thought for a moment. I will come back to it shortly.

In addition to time being set aside to recognize the laity of the church, this is also the time that many churches begin their stewardship campaign. And unfortunately most of these campaigns are simply pleas for money to operate the church and its functions for another year (see “Creative Stewardship” and “What Does Stewardship Mean To Me?” as my response to that approach).

Stewardship has to be more than simply giving money for the operation of the church. When everything is expressed in terms of operating the church, then I fear that we have elevated the building to a status similar to a false idol. This is not to say that the building is not important but then again, how many successful churches today are operating outside the framework of a permanent structure?

Jesus is confronted by the Pharisees, again looking for a way to entrap him. This time, the issue is taxation, an extremely sore point with the religious establishment who could not stand that money taken by the Romans was money that could have been given to them. And Jesus replies that one gives to the government what should be given to the government and one gives to God what should be given to God.

Let’s not get into a discussion on the rights, responsibilities, and obligations of citizenship (of course, back then the Israelites were not necessarily considered Roman citizens). But too many people, I think, use Jesus’ thought of giving to the government and giving to God as an excuse to not give to God because they have to give so much to the government.

But that can only occur when God is not the priority in your life, when His presence is a slot of time on Sundays and sometimes during the week. In the Old Testament reading for today, Moses challenges God to make His presence known to the people so that they will know and understand the special relationship they have with Him.

I think the problem is that, while God is among us today, we are blind to His presence. We speak of the unique relationship that we have but we don’t acknowledge it. And if we do not acknowledge it, we can’t be aware of it.

I wrote a prayer a few years ago that hung in our feeding ministry’s kitchen. Unfortunately, I didn’t keep a copy of it on my hard drive. But I remember that one line I wrote acknowledged that Jesus Christ would be one of those who we feed that morning. How can we give to God what is God if we do not treat everyone as if he or she was a representative of Christ?

Second point, how can we see God if our lives are lived in such a way that it doesn’t reflect what we believe? When you read Paul’s words to the Thessalonians for today, note how he commends them for leading a life that shows the presence of Christ and what that means to others. Others see in the Thessalonians the way to live and the openness in which that live works.

And now I go back to the idea that every Sunday is Laity Sunday and that we, the laity, take with us at the end of the service is the knowledge that we serve Christ with all our heart and all our soul and all our mind.

You cannot split your life into parts as far as Christ is concerned. You either live it fully in and with Christ or you do not. And if you do not live it fully in and with Christ, then you had best do what Jesus Himself first called upon the people to do, repent of your ways and begin anew.

You cannot expect people to accept you as a Christian if your life does not show the love of Christ. What was it that cause the people to notice the behavior of the Thessalonians if it was not a change in their life?

In response to such a challenge last week, I wrote that “generosity requires a change in thinking.” Anyone can be generous with their money but how many people are generous with their lives?

On this Sunday, we need to understand that it is not a recognition of what we have done but rather what we are going to do. It is a recognition that the life we lead is one that leads to Christ and helps others find Christ in a troubled and disturbed world. It is a life that does truly lead to peace and justice for all.

Yellow Lines and Dead Armadillos


The title of a recent post by John Meunier, “Only Two Things In The Middle of The Road?”, posed a question that I am sure not many people would know how to answer. For those who are not enlightened and never read Molly Ivins or Jim Hightower, I am providing the answer as the title of this piece.

But the purpose of John’s post was not to offer some Texas humor but rather provide links to some of the discussion taking place in the blogosphere concerning the thoughts and efforts of some to seek a schism or not seek a schism in the United Methodist Church.

Now, if you have received an e-mail from me, you know that there are a series of quotes that I find interesting:

  • If a man does not keep pace with his companions, perhaps it is because he hears a different drummer. Let him step to the music which he hears, however measured or far away. (Henry David Thoreau)

  • And you will know the truth and the truth will set you free (John 8: 32)
  • Mankind must put an end to war before war puts an end to mankind. (John F. Kennedy)

The quote from President Kennedy was given in response to the need for a ban on nuclear weapons but could easily apply to the situation the United Methodist Church is facing today. If we don’t end that which threatens to divide this denomination, then it will kill it. I don’t think that schism is the answer simply because neither side will be able to survive the aftermath.

I was brought up to seek the truth. I choose to walk a path that encompassed and still encompasses a life of science and faith. To seek the truth should be each person’s goal and the distillation of the facts to their simplest components the means by which we find that one single truth. (There may be a hint of Eastern mysticism in that, I am not sure.)

But the one quote that has been a part of my life for as long as I have known the quote and even before I knew that there was such a quote was the one from Thoreau. Circumstances and choice lead me to a path of my own choosing.

I choose to walk with Jesus Christ. It has taken me many places. And when I may have strayed from that path, I always found a way to get back to it. The discussion of, for, or about a schism in the United Methodist Church seems to suggest that there are only two paths and I have to choose between one of two possibilities.

That I would have to choose between those two options neither sets well with my own philosophy/approach or the path that I did choose to walk. And so many other times, the finality of the choice being offered doesn’t give me the opportunity to make up my own mind.

Granted, I would be considered a political liberal or progressive. And I have written that I don’t see how one can consider the Gospel message to be a conservative one, especially not in the context of today’s conservativism. Granted, I came to this conclusion because I saw too many individuals who did not care about others or worked to insure that their views were the dominant ones.

And when you look at what Jesus did to the power structure of his society, how can anyone work to make sure that the power structure of today’s society excludes others. I am not a Wesleyan scholar but I get the impression that was the thinking that drove Wesley to begin the Methodist Revival some two hundred years ago.

The one thing that I do know is that the road I walk demands attention to Jesus, not what others are doing or saying. I hold to the faith and work to see that the Gospel is there for everyone, not selecting those who get to hear it or somehow don’t come up to a particular set of standards.

The question we perhaps need to be asking at this time is more to the point about where you are headed, not which side of the road you are walking on? Are you headed in the right direction with your life and your goals? Are you helping others find their own path to Christ?

“What Is The Ultimate Question?”


A Layperson’s Theological Perspective

What is the ultimate question?

Let me first start off by saying that, unless the person asking the question has read any of Douglas Adams work, the answer is not “42”!

And one must be under the age of five to ask the ultimate philosophical question, “Why?” Of course, those who have raised children know that the answer to this important question of life and the universe is “Because!”

More importantly, what if you do not know what the question that will determine your next step professionally or personally will be? How do you prepare for that question or series of questions?

Two thoughts:

First, it has been almost fifty years since I completed my own confirmation class. And while I am confident that I came out of that class with a better understanding of who I am what I know about the church and theology today is far more than I knew then. But what I know I know from experience and my own thought and not through an organized study of faith, theology, and Methodism.

And I wonder how many others today understand those same areas. How many times has a pastor focused on those topics for an extended period of time and in such a way that people come away with clearer understanding?

I know that when I write a message to be presented on a Sunday morning, I have focused on the lectionary readings and have tried to place them in the context of what is happening today. On some occasions, I am pretty sure that what I said has challenged one of the listeners to seek further information but that is speculation on my part. I am sure that everyone who has, either as a lay servant/speaker or pastor, hoped that what they said on a particular Sunday changed the life of someone who heard or read the words given that day. But, until the Day of Judgement does come, we have no way of knowing if that happened.

So the question/thought arises, how do we who have been charged with preparing the minds of individuals to open the hearts and souls of those same individuals do just that, prepare them for the ultimate question, the one which we do not know?

And that leads to the second thought, what might be the ultimate question or what questions should we be able to answer so that we can answer the question we do not know, especially from a layperson theological perspective?

Is it perhaps, “Are you saved?”

Or is it one of Wesley’s historical questions -

  1. Do you know God as a pardoning God? Do you have the love of God abiding in them? Do you desire nothing but God? Are you holy in all manner of conversation?
  2. Do you have gifts, as well as the evidence of God’s grace3, for the work to which you have been called? Do you have a clear, sound understanding and a right judgement of things of God; a just conception of salvation by faith? Do you speak justly, readily, and clearly?
  3. Do you have the fruit? Have you been truly convinced of sin and converted to God and a believer as edified by your service?

Things for me suggest that I spend some time working on the Wesley questions, if for no other reason than to clarify some things in my own mind. There is no doubt in my own mind that I can answer those questions in the affirmative, though the language that I might respond in may not be the accepted form.

Over the next few weeks I am going to look at the questions John Wesley posed. I invite your thoughts and comments about those questions or questions you feel that the laity and especially the laity who have been called to serve should be able to answer.

“The Other Side Of The Universe”


I was at the at the Sloatsburg United Methodist Church in Sloatsburg, New York this Sunday morning.

Their services start at 10:30 and you are welcome to attend.

Here are my thoughts for the 2nd Sunday of Easter (Year A), 27 April 2014. The Scriptures for this Sunday are Acts 2: 14a, 22 – 32; 1 Peter 1: 3 – 9; and John 20: 19 -31.

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My family lived in Aurora, Colorado (a suburb of Denver) when I was a freshman in high school and I attended William C. Hinkley High School. Now, even back then I knew that if a school was named after someone, it was because they had been very important or had done something really great. Why else would you name something after them? And I assumed that sometime during my high school studies I would find out who William C. Hinkley was and what famous deed he had done that warranted naming a high school after him.

Well, that spring, I not only found who William C. Hinkley was and what he had done but I got to sit next to him and help him fly his Cessna airplane. As it turned out, Mr. Hinkley was the Superintendent of Schools when the school named after him was built two years before. Clearly, he was not dead.

As one might think, it changes your perspective about someone you think is dead but is, in fact, quite alive.

Our thought for the day comes from the Reverend Dr. John Polkinghorne. For the record, I have never met the Reverend Dr. John Polkinghorne but I believe he is still alive and well, preaching and thinking somewhere in England. John Polkinghorne earned his doctorate in physics, conducted research in elementary particle physics and then made the decision to become an Anglican priest. It was a decision that probably shocked and confused many of his friends in the scientific community but it was one he felt called to make.

Still, in moving from the secular to the sectarian word, he did not forsake the one for the other. He has become one of the key thinkers in relating the conundrums of quantum physics with the mysteries of Christian faith. It should be noted that he is not alone in being identified as a scientist and a Christian but that is a story for another time and place (see “9 Groundbreaking Scientists Who Happened To Be Christians”, Allan Bevere’s response, “Groundbreaking Christian Scientists”, in which he adds Copernicus and Polkinghorne to the list, and my own thoughts on the subject of science and faith, “A Dialogue of Science and Faith”).

Part of that untold story lead me to the quote I chose for the thought for the day. In preparing this message and quite by accident I discovered that the thought for the day comes from a question Lyndon F. Harris asked him in an interview for Cross Currents (http://www.crosscurrents.org/polkinghorne.htm)

Reverend Harris asked the following question,

Your background in science gives you a special vantage point from which to do theology, an approach that you’ve described as “bottom up thinking.” Please explain that phrase, and why you think this methodological commitment is important for theology.

Reverend Polkinghorne replied,

Bottom up thinkers try to start from experience and move from experience to understanding. They don’t start with certain general principles they think beforehand are likely to be true; they just hope to find out what reality is like.

Now as it happens, this is only part of the answer to the question. Reverend Polkinghorne continued by saying,

If the experience of science teaches anything, it’s that the world is very strange and surprising. The many revolutions in science have certainly shown that. If that’s true of our encounter with the physical world, it’s likely to be even truer of our encounter with God.

We see such strange and surprising things in science and the world every night when we look to stars in the sky; we just don’t always know it.

From the very beginning of our consciousness, we have looked at the skies in wonder, awe, and amazement. Our first thought as we watched and observed the stars throughout the night was that the stars were fixed to the edge of the universe in what was called the firmament. If there was another side to the universe, it was on the other side of the firmament and beyond our reach or vision.

But the more we observed, the more we came to know. And when our ability to see into the heavens got better, we saw that there was more to the stars than simply what we saw with our eyes. The other side of the universe is still out there but now it is easier to reach. Our vision of the skies has lead us into new areas of exploration and wonder.

But it took more than just seeing what was in the skies to understand what was in the skies; it took a different sort of thinking. These visions of the skies required that we change how we thought about things.

A bottom-up thinker tends to see this new material in the same old way, using what they already know to try and explain what has happened. It doesn’t always work. Even the disciples, with all they saw and did still needed the experience of the Resurrection so that they could totally and completely understand what happened and what it meant.

A few weeks before the Resurrection, Thomas asked Jesus to explain where it was that they were headed. I think that Thomas gets a bad rap at times. For me, he wasn’t so much a doubter as he was a skeptic, wanting to know more about what was going on so that he could make a decision.

Don’t let this throw you. You trust God, don’t you? Trust me. There is plenty of room for you in my Father’s home. If that weren’t so, would I have told you that I’m on my way to get a room ready for you? And if I’m on my way to get your room ready, I’ll come back and get you so you can live where I live. And you already know the road I’m taking.”

Thomas said, “Master, we have no idea where you’re going. How do you expect us to know the road?” (John 14: 1 – 5, The Message)

In response, Jesus told Thomas and the others that He was the Way, the Life, and the Truth. He also said that no one would get to the Father without having Jesus in his life. And then Jesus added,

Jesus said, “I am the Road, also the Truth, also the Life. No one gets to the Father apart from me. If you really knew me, you would know my Father as well. From now on, you do know him. You’ve even seen him!”

Philip said, “Master, show us the Father; then we’ll be content.”

You’ve been with me all this time, Philip, and you still don’t understand? To see me is to see the Father. So how can you ask, ‘Where is the Father?’ Don’t you believe that I am in the Father and the Father is in me? The words that I speak to you aren’t mere words. I don’t just make them up on my own. The Father who resides in me crafts each word into a divine act.

Believe me: I am in my Father and my Father is in me. If you can’t believe that, believe what you see—these works. The person who trusts me will not only do what I’m doing but even greater things, because I, on my way to the Father, am giving you the same work to do that I’ve been doing. You can count on it. From now on, whatever you request along the lines of who I am and what I am doing, I’ll do it. That’s how the Father will be seen for who he is in the Son. I mean it. Whatever you request in this way, I’ll do. (John 14: 6 – 14, The Message)

Philip’s response is what we would expect from bottom-up thinkers. They have all the information in front of them, yet are not willing to make the decision. That will come that night in the Upper Room described in the Gospel reading.

We are all, I believe, bottom-up thinkers at some point in our lives. It is part of our process of thinking. But we also should have experienced a moment in time that some call the “Aha! Moment”, a moment in time and thought when things suddenly become very clear (see “The Aha! Moment”and references within).

This moment of clarity and understanding is not limited to any particular field of thought or study nor is limited to any particular place and time. Rather, it has to do with who we are and where we are in our own thinking.Such moments are unique for each of us. Our problem is, first of all, we try to make everyone’s experience the same and second, we don’t help others prepare for that moment. It leaves a lot of people seeking experiences when they should be moving forward.

I think that our encounter with Christ is one of those moments. It is that moment in our life when we understand that Jesus Christ died for us on the Cross, and that in his Resurrection on Easter gave us a new life. Each of us has that moment and each person’s moment is different. This moment is more than a statement that we are a Christian but that we have an awareness, a feeling that we have that Christ is a part of our life.

It might be that we came to Christ in a manner similar to that of Saul on the road to Damascus. Or it might have been in a manner similar to that of John Wesley’s Aldersgate moment.

There is no doubt that the ten disciples gathered that night in the Upper Room experienced that moment. After all, how would you have felt if someone you had traveled with for three years, who had been your teacher and your friend, and had been executed by the religious and political authorities and was buried in a tomb suddenly appeared to you in the very room where you stood?

Now, for reasons that we are not given, Thomas was not with the others that night. But we do know that when they were together, he was neither willing or unable to accept what they told him about the Risen Christ. He needed that same experience that the other disciples had experienced in order to believe for himself.

But Jesus noted that others would come to the faith without the experience that he, Thomas, needed. And without saying so, it is up to each one of us to provide in some way that experience.

And therein lies the challenge we face today. There are going to be those today who are like Thomas, skeptical about the Resurrection and this whole Christianity thing. There are those who are seeking Christ and want to know where He is and how to find Him. And the problem is that we are the ones who will have to help those individuals find Christ.

Our problem is that we cannot make others come to Christ by telling them that they have to accept Christ or that they have to accept Christ in the manner that we did. There are too many people out in the world today doing that and, as a result, they are, I believe, driving people from Christ, not bringing them to Him.

I will be honest; this is a task that I have struggled with from perhaps the first moment that I choose to follow Christ in my own life. I know in my heart, mind, and soul that the story is true, otherwise why would we be here today, some two thousand years later?

If this story were a fable, a myth, or fabrication, how has it remained over time? Surely, if this story was not true, we would have found out by now, wouldn’t we?

As it turns out, Reverend Polkinghorne has some of the same ideas I have about the truth of the Resurrection. In his book, Quarks, Chaos, and Christianity, he points out that if the story was not true, it might not have ever been told. Something had to have happened for us to know about a wandering carpenter from a peripheral province of the Roman Empire, a man who wrote no book and who endured an excruciating death on the cross. Something had to have happened that changed a group of frightened and demoralized disciples who ran away and hid on Good Friday into a confident group who would face the political and religious authorities on Pentecost and tell the Good News that the man they executed as the One and True Messiah. Something had to have happened to bring about such an astounding transformation.

Why were Joseph of Arimathea and Nicodemus mentioned if they did not play a role in the actual burial of Jesus on Good Friday? In a time when the testimony of women was not acceptable in the court of law, why are women, among them Mary Magadelene, mentioned in terms of the empty tomb on Easter Sunday? Surely, in both instances, the reasons for the inclusion of this information in the Gospels is because there is some truth and validity to the story.

And we know that the world changed on Easter. Saul became Paul and went from being the persecutor of Christians to an advocate for Christ; the Methodist movement went from a rule-bound, legalistic club for college buddies to a world-changing movement when the Holy Spirit entered John Wesley. And when Christ becomes a part of our life, our life changes as well. It makes it easier to respond to the call from Christ.

We have to offer a new vision of Christ, one that shows God’s love for the people, all the people no matter who they are.

When John Wesley began the Methodist Revival, there was a genuine concern in the church establishment for the lower classes. But as you read sermons from that period of time, you find that it was assumed that if the lower classes, the poor and working class, were to be saved and enter into Christ’s purpose for them, they had to take on the culture and lifestyle of those better than them. In other words, it was God’s will that “they” would become like “us”.

Wesley was attacked because he helped the people find their own way to Christ. The early Methodist revival questioned the ideological assumption of the privileged that threatened the security of their own prejudices. For the upper classes in England in the 18th century (and I think for many in today’s world as well), there was an assumption that their life is a reflection of God’s will; they assumed that they could see God’s presence in their own way of life but what it did show was how they were projecting their own way of life as a means of determining what it was that God was doing. Wesley saw a need to take the church to the people, not bring the people to the church.

What had happened was that the Gospel had been shaped to meet the demands of the world instead of the demands of the world being met by the Gospel. But that is what will happen when the law of the organization becomes more important than anything else.

Two thousand years ago people thought the sky was fixed, like a dome over the earth. This single thought dominated scientific thinking for over a thousand years. It took a new vision of the universe to see that the other side of the universe was not a roof over the earth.

The Resurrection offers us a new vision for the world. It offers us the chance to see what God is doing and how we must respond. We all probably know Proverbs 29: 18,

Where there is no vision, the people perish: but he that keepeth the law, happy is he.

But read it as it was translated in The Message,

If people can’t see what God is doing, they stumble all over themselves;

But when they attend to what he reveals, they are most blessed.

What is God doing in this world today? More importantly, do we see what God is doing in our world today?

One of the text commentaries suggested that the law had replaced prophetic vision. When Jesus began his ministry in the Galilee two thousand years ago, the law had been so enforced that people were trapped and hope was gone. I think that John Wesley saw the same thing when he began the Methodist movement/revival. I am not altogether certain that we are not doing the same thing in this day and age.

But Christ broke free from the ghetto of religious law and regularity in which the faith of that time had imprisoned the people. In this new freedom Christ was able to meet the needs of the outcast, the hopeless, the helpless.

The light of Christ will only come to us when we are ready to move out into the world, when we are ready to leave the safe boundaries of the sanctuary and the law in which we have so often tried to keep God imprisoned.

We must be prepared to break free from these boundaries for they threaten to limit our vision of the world. If our vision and understanding of God’s purpose are limited, it becomes difficult to see Christ as He comes to us; it becomes difficult to hear Christ as He calls us.

If we are limited in our thoughts we will hide Christ in some sort of strange theology rather than having Him revealed as the One who came to set the prisoners free and makes Himself know in the events to which we can point,

Then he gave his answer: “Go back and tell John what you have just seen and heard:

The blind see,

The lame walk,

Lepers are cleansed,

The deaf hear,

The dead are raised,

The wretched of the earth have God’s salvation hospitality extended to them.

We are sometimes hesitant to do that. We know the history of the church and we know that many of those who began this movement died for the efforts. We know that Methodists in this country were often denied access to the church because they had chosen to follow the path set by John Wesley. We have no desire to be a martyr for the faith.

But a martyr is not necessarily one who dies for the faith; they are those who witness for the faith. We have the assurance from Peter and others that our efforts will not be in vain, though in a society that demands an instant response, that doesn’t always seem to be the case.

At one point in our life, the other side of the universe was literally a barrier, a barrier preventing us from moving beyond the boundaries of our own world. And because of sin, our lives were bound in slavery as well.

But through His death and Resurrection, Christ has given us a new life. Just as our exploration of the physical world has removed the boundaries that keep us on this planet, so too does Christ give us the opportunity to be free from sin and death.

We are charged this day and in this time to help others come to know Christ and receive the same opportunity.

“No Reservations Required”


A couple of thoughts related to the title of this post:

I was visiting at another church a couple of Sundays ago and it happened to be communion Sunday. Now, while I was a visitor to the church, several of the people there know me from my work in the district. So, as it was, the usher called me by my name when it was time to come up for communion.

Now, it occurred to me that we are called by Christ by name, so it is only natural that we, as His servants, should call others by their names on occasions such as communion. To do this without using name tags requires a little bit of extra effort and not everyone would want to do that. But isn’t that part of the communion we are establishing?

Along those lines, I will be at the at the Sloatsburg United Methodist Church in Sloatsburg, New York this Sunday. Services start at 10:30 and reservations are not needed. The title of the message is tentatively titled “The Other Side Of The Universe” and the Scriptures for the 2nd Sunday of Easter are Acts 2: 14, 22 – 32; 1 Peter 1: 3 – 9; and John 20: 19 – 31.

“Our New Operating System”


I am at the at the Sloatsburg United Methodist Church in Sloatsburg, New York this Sunday. Services start at 10:30 and you are welcome to attend.

Here are my thoughts for the 7th Sunday of Epiphany (Year A), 23 February 2014. The Scriptures for this Sunday are Leviticus 19: 1 – 2, 9 – 18;3: 10 – 23; and Matthew 5: 38 – 48.

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The title for today’s message is an interesting one, don’t you think? It reflects some of the thoughts I had while I was reading the Scripture readings for today and seeing if I could install, or rather, have a new operating system installed on my netbook. It turned out that the installation was not as simple as I envisioned and it required skills that I had not used in quite some time.

Now, I have always been interested in computers and computing technology but, as the machines have developed and evolved, my own interests moved from computer programming towards how one can best use computers, computer technology, and information technology in one’s own daily life. I am quite happy to let others build the machines and then write and refine the programs that allow me to do and make it a little easier to accomplish.

My choice of sayings for the thoughts of the day reflect that evolution and change in computers. If I had had the space to include them, I would have added the statement made in 1943 by the chairman of IBM, Thomas Watson,

“I think there is a world market for maybe five computers.”

I would have followed that statement with one made in Popular Mechanics in 1949 where, forecasting the relentless march of science, it was proclaimed that

“Computers in the future may weigh no more than 1.5 tons.”

I could then add the comment made by an unnamed engineer in the Advanced Computing Systems Division of IBM in 1968 about the microchip,

“But what … is it good for?”

Of course, it was the microchip and its subsequent development that has lead to the existence of computers in so much of our lives.

I wonder how Ken Olson, president and founder of the Digital Equipment Corporation feels about the statement he made in 1997 that

“There is no reason anyone would want a computer in their home.”

And finally there is that definitive statement by Bill Gates in 1981 that

“640K ought to be enough for anybody.”

Today, of course, we operate with computer memories in the gigabytes and have devices in our home and work that operate on chips with greater computer power than the limit proposed by Mr. Gates some thirty years ago. What I find personally interesting is that many of the memory sticks that are so common today have many times more memory capability than did the Apollo spacecrafts that went to and landed on the moon in the late 60s and early 70s.

It would be unfair to say that each of these “prophecies” was a failure. Each of these statements was a reflection of the time and the knowledge available at that time. It was a statement that this is were we are at and where we are going to be. I am sure that similar statements have been made by many in today’s society, statements that place a limit on what we can and cannot do.

The noted philosopher, Charles Handy, pointed out that we live at a time where it seems that the more we know, the more confused we get. And as we increase our technological capacity, we also seem to become more powerless.

We call for an end to wars yet we see more wars as the solution. And while we have developed some of the most sophisticated armaments in the history of the world, we can only watch impotently while parts of the world kill each other and we are entrapped in wars of our own making (italics added as my own thought).

We grow more food than we need but we somehow cannot feed the starving. We offer feeding programs but the food often given out is loaded with sugar and carbohydrates which leads to an increase in diabetes.

We can unravel the mysteries of the galaxies yet we cannot understand other humans. We know that learning takes time but we demand immediate results from education. We call for quality education but we seem to think that funding education is wasteful.

We call for an end to poverty but our solution is to allow the rich to keep their money such that the gap between the rich and the poor has increased, not decreased, over the past few years.

We demand the truth and we will listen to any prophet who can tell us what the future holds. But prophets do not foretell the future. What they do is tell the truth as they see it; they warn of dangers ahead if the present course is not changed. They point out what they think is wrong, unjust or prejudiced. They offer a way to clarify and concentrate the mind.

But they cannot tell the people what to do, despite the fact that is what many people want them to do. It was Jesus who told us that we should seek the truth and the truth will set us free but we are afraid of that truth. (from “The Age of Paradox”, Charles Handy; first referenced in “To Build A New Community”)

We say we are solving the problems but in doing so only create more problems. We create rules and laws to solve the problems but which only create barriers and walls that entrap and enslave us.

This is not to say that we cannot go beyond the limits of today’s society; it is more proper to say that innovation and creativity exist in an environment that encourages one to look beyond the boundaries, to peek around the corner and over the horizon. But you cannot do so if you are limited by rules and regulations or when others seek to impose their definitions and beliefs on you.

It has long been noted that the first thing that John Wooden, the legendary basketball coach at UCLA, did at the beginning of each basketball season was to teach his players how to put on their socks and basketball shoes. And he reminded them that their hair could only be so long.

To the players, such rules were an imposition on them, rules designed for the coach to control them. But as they learned, such rules were not to limit them but to allow them to play.

By insisting that their socks and shoes be put on in a particular manner, Coach Wooden was insuring that they would not get blisters on their feet and thus be prevented from playing. The rule about the length of a player’s hair was not a fashion statement but rather an acknowledgement that long hair would prove to be an impediment when playing.

Player after player will tell you that they did not understand Coach Wooden’s rules when they were playing but after their playing days were over, they found that rules provided the basis for the success in their lives, whether it was in basketball or elsewhere.

And for me, there was a degree of comfort in knowing that Coach Wooden found his own success in Christ.

Charles Handy, the noted philosopher, noted Jesus changed the thinking of the time by teaching that the meek should inherit the earth, the poor would be blessed and the first would be last in the ultimate scheme of things. (Charles Handy, The Age of Unreason, pg 23) In doing so, Jesus challenged the system and caused people to think in an entirely different manner. You cannot be a true Christian unless you are willing to change your thinking and see things in a new way. You cannot do this in a solely rational manner; you must have a vision based on faith. By the same token, you cannot see new things in a new way based on faith alone; you must be able to act in a rational manner. (adapted from “A New Order Of Things”)

We can easily see the Book of Leviticus as a set of laws, rules, and regulations that tell us how to live. In fact, there are many today who seek to have that accomplished today.

But if we look carefully at the rules that are the reading for today, we find that they are more than that. From the very first statement, “Be holy as I am holy” to the ending verse, “Love your neighbor as yourself,” these verses show how the holiness of the Holy One is to be lived out in our daily live and how we treat and do not treat our neighbors. These verses are the biblical ground for what John Wesley would later call “social holiness.”

Wesley would also put it this way, social holiness is the way we watch over one another in love. It was a way to help early Methodists fulfill the three General Rules:

  1. Do no harm
  2. Do good
  3. Stay in love with God

The organization of the early Methodist church, the Methodist bands, class meetings and societies, was done to help the early Methodists fulfill these rules. But it was not meant to be a simple checklist of personal actions (I have done this, this and this today); rather it was meant to be a way of actively working and witnessing against evil and for good in the general society. It was, if you will, the basis for an operating system, a way to live one’s life to the fullest.

Jesus takes the call from Leviticus to love one’s neighbor further. He reminds us that in God’s Kingdom we are called to love not just our neighbors but those who harm us, oppress us, and seek to destroy us. Offer those who harm you the other cheek; give those who steal our outer garments all your clothes; offer to walk an extra mile when you are compelled to walk one. Give liberally to those who beg and want to borrow from you. Counter those who would steal with a generosity they weren’t expecting and give those lacking in love and who seek to harm you the perfection in love they sorely lack.

In those verses of Matthew, Jesus offers a way to turn the evil intentions of one’s opponents back on themselves for all to see. And in doing so, in going against what would seem to be the norm and usual response, Jesus was calling us to experience and exercise the perfection in love that was possible with the coming of God’s Kingdom.

This is our new operating system, one that takes us beyond the norms and visions of society, one that takes us into the new world of God’s Kingdom.

Just as I found that my own skills and abilities were insufficient to make the changes I wanted for the operating system of my computer, so too are my skills and abilities insufficient for making significant changes in this world that would allow God’s Kingdom to be realized. But it is not up to me, nor can it ever be up to me, to achieve that sort of outcome.

Paul writes to the Corinthians,

Don’t fool yourself. Don’t think that you can be wise merely by being up-to-date with the times. Be God’s fool—that’s the path to true wisdom. What the world calls smart, God calls stupid.

Our responses to the actions, words, thoughts, and deeds of this world cannot be the same. That is what Jesus was saying; those are the rules for living first stated in Leviticus. If God loved us, then we must show that same sort of love. The love for one’s neighbor first expressed in Leviticus is also shown by loving our enemies as well.

There are too many examples, both throughout the pages of history and in our own lives, that tell us our own vision of the future is limited. And yet there is Jesus telling us that we can reach beyond the horizon, we can see around the corner and the vision of God’s Kingdom is there if we were but to see.

Our choice today is very simple. We can continue using the same operating system we have now and get the same results that we have always gotten. Or we can open our hearts, minds, and souls to Christ and accept the new operating system that is offered. And in doing so, we know that the world will change. The choice is ours, what will it be?

“Pardon Me, Do You Know The Way To Bethlehem?”


Here are my thoughts for 5 January 2014, the Epiphany of the Lord Sunday (Year A). The Scriptures for this Sunday are Isaiah 60: 1 – 6, Ephesians 3: 1 – 12, and Matthew 2: 1 – 12.

A couple of things – I didn’t post anything for last Sunday but if I had I would have compared what transpired in Israel with the slaughter of the innocents with what is transpiring in this country with the cuts being made in our social programs and what is transpiring in other countries such as Syria where children are being killed with the same ease as those who are intent on fighting. Somehow I just can’t escape the notion that we haven’t learned that when you do harm to the welfare of the young and innocent, you don’t give yourself much of a future.

The second note I wanted to make was that I had promised to write something with the title of this post for a youth group to give as a devotional. I want to apologize to that group for not getting it done. In my defense, I am finding it difficult to be creative at the moment. I might be able to use what follows later and prepare something that can be done by a group.

Along those lines, I chose the title because this is the Sunday that the wise men (number unknown) arrived at the home of Joseph and Mary. We know from the scriptures that they were essentially astronomers (thought we would probably call them astrologers today) and had determined by their observations of the night sky that something unique was taking place.

Now, just as I would have compared the situation in Israel at the time of Jesus’ birth and Herod’s rage with what we are doing to our children last week, let us think about what is transpiring with our society, country, and throughout the world today.

Each day we get evidence that we are getting dumber and dumber each day. Whether it be in what we know about human qualities or science matters, we are unwilling and unable to sufficiently analyze the information before us and make informed and accurate decisions. I don’t have any data but I suspect that if we were to quantify the number of conspiracy based theories floating around the universe and/or the Internet today, we would find that the number has increased significantly over the past twenty years or so.

And I would be willing to wager that our standing relative to other countries in terms of mathematics, science, history, and reading has fallen at the same time.

Let’s face it; we are quickly becoming incapable of thinking for ourselves. And there are quite a few individuals who would be glad and are working towards reaching the goal where they will do our thinking for us.

Now, some people will gladly point out that religion has a hand in it but it is not religion that is leading us astray. It is those leaders who feel that they and they alone know what is the best path to take and what are the best thoughts to think. These leaders work very well in the darkness of ignorance and will do whatever it takes to keep the people there.

But the prophet Isaiah calls for the people of Israel to be in the light, to see what is coming. You know that if you keep people in the dark, they can’t see what’s coming and if you can’t see what’s coming, you will not be prepared.

I have said it before and I will keep saying it. Our schools are not preparing students for the unknown problems; they are preparing for the problems that are already solved. Ask any teacher and they will tell you that when they assign problems for homework, they have to make sure that the answers are in the back of the book. If they give any other problems, they will hear about it from the administration and the parents.

Even Paul points out that, under normal situations, he might not understand much of what he writes. But he also acknowledges that there was a moment in his life when he gained that understanding.

In some circles, that is called the “AHA Moment”, that moment when a hard problem becomes very easy to understand. We should have all had such a moment in our life but it only comes when your mental skills and thinking processes are tested. And I think that we would all agree that Saul was truly tested that one day on the road to Damascus, sufficient that not only was his mind opened to Christ but his life changed and he became known from then on as Paul.

The wise men were clearly students of the sky, seeking answers to many questions. Whatever it was that they saw, individually and/or collectively, was sufficient to cause them to leave their lands and travel to Israel and seek out Jesus.

You cannot seek out Jesus if your heart is closed; you will never know who Jesus is for you unless your mind is open as well. In our churches today, we are faced with a dilemma. There are those who come to the doors of many churches asking where the child born in Bethlehem may be found. But they do not get an answer because many people do not know the answer or they are unwilling or unable to share the knowledge.

So, do you know the way to Bethlehem? Can you help a traveler find the way?