The Law of the Heart

One passage in the New Testament book of Matthew that confused me for a long time was the passage in which Jesus says that he did not come to abolish the law, but to fulfill it (5:17). How, I wondered, does that mesh with Paul's teaching about it being faith, and not keeping the law, that results in salvation (Rom. 3:27-28, Rom. 4:13-15, Gal. 5:4, etc.)?

I thought maybe "fulfill" was a round-about way of saying "abolish," but Jesus goes on to say that "until heaven and earth disappear, not the smallest letter, not the least stroke of a pen" will disappear from the Law until everything is accomplished." Heaven and earth haven't disappeared, and while it is not entirely clear to me what the "everything" is that Jesus is referring to, it seems pretty clear that it involves wrapping up heaven and earth, and they haven't been wrapped up. Plus, Jesus warns that the person who breaks the commandments and teaches others to break them will be the "least in the kingdom of heaven." And finally, in verse 5:20 he adds that "unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven."

I think my discouraged reaction is probably the same reaction as those who heard Jesus say this the first time: "I can't do that! Those Pharisees are fanatics. They spend every living moment following this huge laundry list of rules." But then, as these people listened to Jesus, I think a lot of them said, "Ahhh! I see what you mean."

Okay, so what does Jesus mean?

I believe he means that the Pharisees were on the wrong track; that obeying the law is not a matter of obeying a complex tangle of rules, but it is a matter of the heart; it is a matter of looking through the outward rules to the real intent of the law, which is love and faith. I think it is this tangle of outward legalisms that Paul objected to when he rejected the law; he certainly did not reject faith and love (1 Cor. 13).

So let me try to defend this view.

I found three places in Matthew where Jesus sums up the law:

1. In his conclusion to the Sermon on the Mount, Jesus says, "In everything, do to others what you would have them do to you, for this sums up the Law and the Prophets" (7:12).

2. In 22:23 Jesus says the most important parts of the law are to exercise justice, mercy and faithfulness.

3. And his grand summation, "'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself.' All the Law and the Prophets hang on these two commandments" (22:37-40).

So, the first two of these examples strongly imply love, and the third example makes it explicit. The law is to love and love is from the heart. So, to outdo the Pharisees in obeying the law, love God and love people from deep in your heart.

When I understood that, it made a lot of Jesus' teaching in Matthew a lot clearer.

Some examples:

- Jesus looks below the surface of the law against murder, to the heart, and condemns anger and hatred (5:21).

- It isn't just the physical act of adultery; looking at a woman lustfully is a violation of the law against adultery. Again, Jesus looks at the heart.

- Give to the poor secretly (6:1-4) and pray to God secretly (6:6) and fast secretly (6:17-18). Jesus is saying not to make a show of doing these things because what is important is the attitude of your heart.

- Jesus profusely praises the centurion for his faith (8:10) and later that of the Canaanite woman (15:21-28). Again, Jesus focuses on what is in the centurion's and Canaanite woman's hearts.

- When Jesus "worked" on the Sabbath by healing a man with a shriveled hand (12:9-13) he was obeying the true meaning of the Sabbath, which was instituted in love by God as a day of rest and recovery. Jesus brought recovery to the man with the shriveled hand.

- In the parable of the workers in the vineyard (20:1-16) Jesus seems to be saying that the amount of work the workers did is not the key thing; the key thing was a matter of the heart, that the workers were willing to work for the landowner.

- Jesus condemns the chief priests and elders (21:23, 23:32) because they did not believe; again, a matter of the heart.

- When Jesus tells the rich young man (19:21) to give away all he has, this instruction is not in the Old Testament and Jesus isn't making a general rule that the rich can't enter heaven (in fact he says the rich entering heaven is possible with God - 19:25-26), but he tells the rich man this in order to take him down to his heart; to show him that he values his riches more than God.

- In the parable of the different kinds of soils (13:3-23), the seed in the rocky soil does not sink its roots down to the nourishing soil, the heart. The man represented by the rocky soil had some sort of a joyful experience, but it was a superficial experience, not the same as faith rooted in the heart.

- Similarly, in the parable of the ten virgins (25:1-13), I think the five virgins who did not have enough oil for their lamps represent those whose faith is inadequate because it does not reach down to a reservoir of faith in their hearts; it is just a fluffy surface experience. If the oil does indeed represent faith, that would explain why the wise virgins could not lend them oil - because you can only have enough faith to save yourself; other people can't borrow your faith to save themselves - they need their own.

I could cite other examples, but to sum up, let me quote Jesus' defense of his disciples, who ate with unwashed hands. Jesus said that it isn't what goes into your mouth that makes you unclean; it's the things that come out of the mouth, because ..."the things that come out of the mouth come from the heart, and these make a man 'unclean.' For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander. These are what make a man 'unclean'." (15:18-20)

For Jesus, it is what is in your heart that counts.

The Scary Parts of Matthew

One of the things that bothered me as I read and pondered the book of Matthew in the New Testament over the past few months is that it seems so easy to go to Hell.

In the book, Jesus repeatedly warns of judgment and Hell and speaks of people being unworthy of him, a lot of times for things I've done ... sometimes repeatedly. Things like not showing mercy (5:7), being angry with a brother (5:21-22), thinking adultery (5:27-30), judging others (7:1), not standing firm in my devotion to Jesus (10:22), disowning Jesus (10:33), loving family more than Jesus (10:37-39), not being prepared for Jesus' return (25:12), not using the talents God has given me (24:50-51), failing to be kind to the poor (25:34-46), etc.

A casual reading of Matthew can be very disheartening, but I think a more careful reading flips that around completely and should be very encouraging for the Christian.

Let's take the example of judging others. Jesus says that if you judge others you will be judged. Well... I'm afraid I have judged others, probably quite a few times.

But in reading this (and similar passages) I forgot to consider that there have not only been times when I have judged people, but there have also been times when I have not judged them. So am I in trouble because of the times I was bad, or am I okay because of the times I was good?

Well, Jesus makes it clear that he does want perfection from us (5:48), but he knows we will fail and need forgiveness (5:7, 18:32-35). He also knows that the student is not above his teacher, but Jesus is satisfied if the student is simply like his teacher (10:24-25). And, of course, he knows that "the spirit is willing, but the body is weak" (26:41).

I found these verses pretty much persuaded me that I'm not doomed, but what finally convinced me that I'm okay despite my very checkered past is the story of Peter.

As you may recall, Jesus said that if you deny him before men, he will deny you before the Father (10:33). Well, Peter denied Jesus big time! (26:69-75) though at other times he acknowledged Jesus. And yet despite Peter's denial, Jesus accepted Peter! If obedience had to be perfect, Peter would have gone to Hell.

Whew! There is hope.

But don't for a minute get the idea that I believe my good deeds outweigh my bad deeds so I go to heaven. Not at all! I believe that in all these (formerly) frightening passages, Jesus is really talking about what's in our hearts (though let me defend that assertion in an upcoming post). I think Jesus means that if we have faith, it will express itself outwardly, and if your faith does not express itself outwardly, then you don't have faith at all, so quit kidding yourself, and those threats of Hell apply to you.

In other words, if you have faith, you will show mercy (5:7); you won't be angry with your brother (5:21-22); you won't think adulterous thoughts (5:27-30); you won't condemn others (7:1); you will be firm in your devotion to Jesus (10:22); you will acknowledge Jesus publicly (10:33); you will love Jesus more than family (10:37-39); you will be prepared for Jesus' return (25:12); you will use the talents God has given you (24:50-51); you will be kind to the poor (25:34-46); and so forth.

Not perfectly, of course, but if you have faith in Jesus it will show.

Jonah and the Minnow

While the story of Jonah and the whale (or sea monster or fish or whatever) has long been a source of ammunition and ammusement for those who want to ridicule the Bible, this is truly one of the most doofus objections to the Bible that I've ever heard.

The argument is basically that the story is ridiculous; that a whale couldn't swallow a man, and if it did the man would surely drown.

To which the proper response should be: "Well... of course!"

This story is about what is is called a "miracle," and - do I really need to explain this? - miracles violate the basic laws of nature. If they didn't they wouldn't be called "miracles."

If the Bible said Jonah was swallowed by a minnow, I wouldn't have the slightest philosophical problem with that. God is quite capable of putting a man into a minnow. In fact, scientists - whom the critics presumably believe - say that the whole universe was once smaller than a pinprick, so if the universe was once so small that it could get lost in your empty back pocket, what's so hard about fitting a man into a big fish?

Note: There has been some discussion about whether Jonah was kept alive in the sea creature or was brought back to life after his underwater trip, but either way we're talking about a miracle.

Invited But Not Chosen

In Matthew 22:1-14 Jesus tells a parable about a king who invited people to a wedding banquet for his son, but the people ignored the invitation and some even killed the king's messengers. So the king killed the murderers and had his servants round up all sorts of people - good or bad - for the wedding.

Okay, I get it so far, but at the ending of the parable is a part that I've always found curious.

The king finds that one of the people does not have on wedding clothes: "Friend," he asked, "how did you get in here without wedding clothes?" and then, the man having no excuse, the king had him tied up and bounced outside into the darkness, "where there will be weeping and gnashing of teeth."

Then Jesus concludes the parable by saying, "For many are invited, but few are chosen."

Yow! Seems a bit severe for not having wedding clothes on, and anyway, what's the difference between being invited and chosen? Well, remember, this is a parable, so you are supposed to look for the meaning hidden underneath, so let's do that.

Reading further, in Matthew 26:50, when Judas betrayed Jesus in the garden, it caught my eye that Jesus said, "Friend, do what you came for." So, first the king called the man "friend" and now Jesus calls Judas "friend." Is it possible that in the garden Jesus was tying Judas back to this parable?

I think it quite likely since Judas fits the parable so well. Judas was invited but was certainly not chosen. Judas was asked to join with Jesus, to be a friend and even to become one of the twelve, but deep in Judas' heart he was an enemy. And, just like the guest without wedding clothes, he would soon be thrown into the outer darkness.

So I think that having wedding clothes on means being a true friend to Jesus, being someone who really wants to celebrate with him at his banquet. In fact, if you don't love Jesus, if you're just a fake friend, why would you even want to crash his banquet? And why do you think God would allow it?

So if you are pretending to be a believer - maybe because your friends believe - it ultimately won't work. Please stop faking and make it real.

Become a Christian

James Macpherson Improves Journalism

My friend James Macpherson is coming in for a lot of criticism across the Net. People are saying that he is ruining journalism by his decision to hire writers in India to help cover local news in Pasadena, California, for his PasadenaNow.com Web site. Well, I'd like to say a few words in his defense, but before I do, I need to make clear that I have helped him with some of the technical aspects of his site, and have a financial interest in his success, so if you need to discount what I say, now you have a reason.

One of the main comments I've read is that a reporter really needs to be local, and actually go to the events he or she covers. Having been a reporter, I agree that if other things are equal, being physically at an event is a better way to do journalism. However I'm sure that ever since the telephone became common, distance reporting has been a regular practice. I certainly did plenty of phone interviews when I was a reporter and I know others did as well. And today interviews are also conducted by email, Internet Messenger, and by Skype. And I'm sure lots of reporters in the United States don't attend their local city council meetings anymore, but watch them on cable television or by webcast.

I also agree that cultural differences will likely show up in reporting from India, but that is easily dealt with by James editing the story before it is published, which he will do.

So while I agree with those arguments, I think their effects can be minimized. But, what I am seeing is a far different problem than most people are seeing. I see this not as a conflict between good and bad journalism, but between journalism and no journalism.

What I mean is this: I used to work for the now-defunct Arcadia Tribune, in Arcadia, California, which was owned by our local daily newspaper. When I worked there I had to physically go to virtually every Arcadia City Council meeting, every Planning Commission meeting and every School Board meeting and write up what happened. But the local daily newspaper no longer requires that. I know this because recently I did an email newsletter about my local school district, and in four or five years attending the board meetings I saw a reporter maybe twice. And because there were seldom any stories, I knew that no reporters were watching by cable television either.

So, my point is that this is important stuff AND IT IS NOT BEING DONE WELL! The newspapers I am aware of no longer cover local government meetings on a regular basis, particularly for smaller cities. In newspapers' defense, perhaps the economics no longer make sense, but reporting on what local government is doing is one of the main functions of newspapers and its a rotten shame to see papers either unable or unwilling to perform that task.

So, by figuring out a way for his publication to economically perform this vital government-watching function in more complete way, James is improving journalism. What he is doing may not be perfect, but by filling some of the gaps in local news coverage, James is making a big, positive step, and he doesn't deserve the abuse he's getting.

Blasphemy Against The Holy Spirit

Usually I don't write about things that are general knowledge (what's the point?), but I've been reading through the book of Matthew and ran into the passage about blaspheming against the Holy Spirit (Matt. 12:31-32) and remembered my reaction when I first read that... "anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come." Scary, huh? And that's why I want to write about this, because I think some believers are frightened by it when they are the last ones who should be concerned.

I think the reason for the fright is that all too often we focus on a particular verse in the Bible and neglect to take into consideration the verses around it, which is kind of like putting your greasy nose on the Mona Lisa and then trying to understand it from that range.

So let's back off just a little bit.

This passage begins at Matthew 12:22 with some Pharisees saying Jesus drove out demons by the power of the Devil. Jesus denies that and says he drives them out by the Spirit of God (vs. 28). Then he adds that if you're not for him you are against him and that all sins will be forgiven except blasphemy against the Spirit, which will never be forgiven. Jesus concludes (33-37) by saying that what's in you will come out; that evil in your heart will overflow into evil words, and that you will have to give account on the day of judgement for every careless word.

It seems, then, that blasphemy of the Holy Spirit was what these Pharisees were doing; saying that the Holy Spirit - the power by which Jesus performed his exorcisms - is actually evil. Also, Jesus adds later (vs. 36) that even careless words will get you into trouble, so apparently this blasphemy doesn't even need to be as explicit as what the Pharisees did.

These seem to be very harsh words, but I think not. I think the reason blasphemy against the Holy Spirit is unforgivable is because by rejecting the Holy Spirit, unbelievers reject the power of God to change them. If you see evidence of God's Spirit at work in another person or when you hear God's Spirit knocking at the door of your heart, and if you say, "Begone evil spirit!" or "No," or "Go away," or "I'm not interested," or "No thank you" or "Yawn," then you are turning away the only power that can save you.

That one little word, "No," - spoken aloud or just in your heart - can kill you.

Okay... But if you reject the Holy Spirit once does that mean you are condemned forever?

Well, remember verses 33-35. Jesus says there that your words (the ones that make noise in the air) actually reside in your heart, which is the critical thing. So if that word of rejection that dwells in your heart remains there, then sadly, yes, there is no forgiveness. But if you will only surrender and say "Yes" when the Holy Spirit knocks on the door of your heart, then the "no" ceases to exist and God's Spirit is free to enter your life and forgive you and make you right with God.

How to become a Christian

The Great Foreshadowing: Matthew 1-4

I've been reading and rereading my way slowly through the New Testament book of Matthew and something struck me that I'd never seen before, though I've read Matthew probably a dozen times.

The first four chapters (and perhaps more, but I haven't gotten there yet) parallel the life of the nation of Israel.

• Israel traces its ancestry back to Abraham. Jesus traces his ancestry back to Abraham.
  
• Israel was born in the promised land. Jesus was born in the promised land.
  
• Israel went to Egypt. Jesus went to Egypt.
  
• Moses called the people into the desert. John the Baptist called the people into the desert.
  
• Moses "baptized" people through the water of the Red Sea (Paul compares the crossing of the Red Sea to baptism [1 Corinthians 10:1-2]). John baptized people in water.
  
• The people of Israel were "baptized." Jesus was baptized.
  
• Israel spent 40 years in the wilderness. Jesus spent 40 days in the wilderness.
  
• Israel was tested in the wilderness (Deuteronomy. 8:2). Jesus was tested in the wilderness.
  
• Israel was hungry in the wilderness (Deut. 8:3). Jesus was hungry in the wilderness.
  
• God provided Israel with food in the wilderness. God provided Jesus with (spiritual) food in the wilderness. (I think this is suggested by Jesus' reply to the devil in Matt. 3:4, that "Man does not live by bread alone but on every word that comes from the mouth of God.")
  
• When Moses leadership ended, Joshua took over. When John's leadership ended (with his imprisonment), Jesus took over.
  
• In Hebrew, Joshua's name and Jesus' name are the same.
  
• Joshua went throughout the promised land with his army. Jesus went throughout the promised land with his followers.
  

There may be more parallels, but it seems that at least Matthew is saying that the whole history of Israel is a foreshadowing or prophesy of Jesus life.

I think I first noticed this in reading Matthew 2:15, that says Jesus' return from Egypt was a fulfillment of the prophesy: "Out of Egypt I called my son." But in looking back at Hosea 11:1 it appears that the passage was referring to God calling the people of Israel (figuratively called "my son") out of Egypt.

When I had casually examined this passage in the past, I kinda thought, "Ya know, Matthew, I think that's a bit of a stretch." But now I believe I see what Matthew meant. He meant that God figuratively calling "his son" out of Egypt was a foreshadowing of God literally calling "his son" out of Egypt.

Further, the parallelism was emphasized for me with Jesus' answer when the devil tempted him to make food out of rocks. Jesus, enduring trials in the wilderness, quoted Deut. 8:3, which speaks of Israel enduring trials in the wilderness. That pretty much clinched it for me that the parallels were not an accident but quite intentional.

So anyway, so what if the history of Israel foreshadows the life of Jesus?

Well, I think there is a lot more to it than I'm seeing, but one obvious answer is that it reinforces the point - as I mentioned in the essay about Jesus' genealogy - that Jesus wasn't someone who just appeared out of the blue, but that he is central and all-important in God's plan. That a nation - a whole nation - should be used by God to foreshadow the life of one man makes me shiver with awe at how great that man must be.

Not Skipping Over Matthew 1

Often, in reading the book of Matthew, I think people tend to skip over the genealogy in Matthew 1. We read the first verse, then sort of go blah, blah, blah until verse 18, then pick up the narative again. I think that's a big mistake.

I agree that this genealogy looks boring at first glance, but there is important stuff there, topics worthy of a sermon or three. Let me try to demonstrate that this is the case by coming up with a few sermon topics.

1. When Talking to People about Jesus, Start on Common Ground

That's what Matthew did, and it is why he started off with a genealogy.

Right up front, in verse one, Matthew says that Jesus is the "son of David," which qualifies him to be the Messiah. BIG claim, so Matthew does not dawdle, but gets right to work proving his point by tracing Jesus' lineage, right back through David.

Notice also that the genealogy moves from earlier in time forward to Jesus, rather than starting from Jesus and moving back in time, as does the genealogy in Luke.

I think the reason for this is that Matthew is making it clear to his Jewish readers that this is a continuation of God's long work - a work that his audience is very familiar with - not something unconnected and popping up out of the blue.

So, in explaining the gospel, do we do our best to connect with our audience using a point of reference they will understand?


2. God Uses Both the Great and the Small

In reading this genealogy one of the first things that I wonder is: Who are all these people? Some of them are very well known (Abraham, Jacob, Judah, David, Hezekiah and others), but who were Abiud and Zadok? Some of these guys aren't even mentioned anywhere else in the Bible and even some of those who are mentioned elsewhere are obscure.

But whether these people were great or obscure, and whether they knew it or not, they were all part of God's plan to bring about the birth of Jesus.

So take heart, even if you live and work in obscurity, you are part of God's plan.


3. Jesus is for Both Jews and Gentiles

It is interesting that Matthew traces Jesus genealogy way back, past David, to Abraham. In fact, in verse one Matthew says that Jesus is the son of David and, he adds, the son of Abraham.

If Matthew's only point is to show that Jesus is the son of David, why does he continue tracing the lineage back to Abraham? I think one reason is because Abraham was not technically Jewish, since the line of Israel actually began with Abraham's grandson Jacob.

So, by linking Jesus to Abraham, I think part of Matthew's point is that Jesus is not exclusively for the Jews, but is for all people. This point is strengthened by the mention of the women Rahab and Ruth in the genealogy, neither of whom where Jews. Since Matthew was tracing a patriarchal genealogy, it would have been very easy to exclude those women if he had wanted to exclude non-Jews. But he doesn't! They're included, too.


4. The Three Groups

Notice as you read the genealogy that Matthew highlights three groups among Jesus' ancestors:

First, the group headed by Abraham, the man who believed God and had it "credited to him as righteousness" (Gen. 15:6). I think this is one reason Matthew begins the genealogy with Abraham, to emphasize the central role of faith.

Second, the group headed by David, the king. I think Matthew intends here to point out that Jesus is the King, the Messiah.

Third, the group beginning with the Babylonian captivity. The captivity was a time of cleansing for the Jews, so I think Matthew intends to point out that Jesus came to bring spiritual cleansing.

If I was to summarize this, I think Matthew is saying: Have faith in your great King, your Messiah, who will purify your lives.


5. The Three Fourteens

Matthew notes that the three groups in the genealogy were each comprised of 14 individuals. However, if you count the names there are 40 names (a common biblical number, and perhaps symbolic), but the problem is that 40 divided by 3 is not 14, but about 13.33.

At this point you might slam shut your Bible and say it's all a fraud, but you would be mistaken. A closer reading shows that Matthew is counting the transition people twice, so, he says, from Abraham to David there were 14, and from David to the exile (Jeconiah) there were fourteen, and from the exile (Jeconiah) to the Christ there were fourteen. Notice that David is counted twice and Jeconiah is counted twice.

It's not, perhaps, how you or I would have divided a group of 40, but it works.

So, because Matthew has made the transition people mark both the end of the previous period and the beginning of the new era, it is completely fair to conclude the same thing about Jesus, that he both ends the previous era and begins a new era. And notice that Matthew emphasizes (vss. 16, 17) Jesus' title of "Christ." Jesus is the Christ, the Messiah. So, this new era is the era of the Messiah.

Another thing I have learned is to think about this genealogy when I run into passages in the Bible I don't understand. Sometimes what appears to be wrong turns out on closer examination to be simply a different way of looking at things. Don't turn away from God because you encounter some things you don't understand.


So, anyway, I think there is a lot more in this genealogy, but I just wanted to explore it a bit to encourage others to realize that it is not a barren stretch to skip over, but is full of good content.

The Chinese Burrito

Okay, I just had a million dollar idea. It is based on three assumptions:

1. Americans often eat on the run, while they're walking or driving.
2. Chinese food - except for the place down the street from my house - is yummy.
3. You can't eat Chinese food on the run. You have to sit down and eat it.

So in one respect Chinese food is not as well adapted to the American lifestyle as it could be.

Solution: Wrap the orange chicken, or beef brocoli, or whatever Chinese food you like, in a tortilla.

Bingo! A Chinese burrito. Tasty and easy to eat on the go.

Feel free to use this idea to make your first million dollars. Just send me a coupon for 50 cents off. :-)

Crocodile and Alligator

My dad (Robert Haugaard) made up this joke, which I thought was pretty good:

A crocodile thought he was an alligator, but he was in denial.

How Should We Give to the Poor?

I see them at freeway exits and on the sidewalks in shopping areas. Men and women with signs that say they're homeless, asking for money. And frankly, I'm very unsure what to do.

Jesus was pretty clear that his followers need to give to the poor, but then Paul says that "If a man will not work, he shall not eat" (2 Thes. 3:10).

What troubles me is when I see the same people, day after day, who seem to be making a career out of begging. I see men and women with "I am homeless" signs who are smoking and drinking large coffees from fast food stores and listening to an iPod (or some digital device). Is that what the money they get is buying?

I see freeway exits without anyone begging, then a bit later, every exit is covered. I've even seen what seems to be sort of a changing of the guard, with one homeless person walking away and another taking his sign and resuming the begging, as if one person is going off duty and another going on. It's almost as if it is organized. And when it seems organized, it begins to seem like a con.

I've seen people who are probably illegal Mexican aliens lining up near a building supply store by a freeway exit to do what is probably some seriously hard day labor while a small distance away are people asking for a handout. Why aren't they doing day labor, too? Are Mexicans the only ones who can work hard?

My mother was approached by a woman outside a grocery store who asked for money to feed her children. Sure, my mother told her, she'd go back in the store and buy her a chicken and some rice. No, the woman said, she wanted money to take her kids to McDonalds.

I've been told by co-workers that they've seen a guy who begs down the street from our office get into a pickup truck and drive away.

So on the one hand, I want to help, but on the other hand - like Paul - don't want to encourage laziness. I realize that some of what I see - the bad use of money, for example - could be partly tied to mental problems, but on the other hand, I think some of it is a con job or a simple disinclination to work.

One solution is to give to organizations that specifically work with the homeless, and sometimes I do that, but that also feels a bit "hands-off-ish," as if I want to avoid any personal contact with people in need. And that is - I hate to say - partly true. In fact, one reason I sometimes do give directly to people on the street is because I want to force myself to be a bit more personal, something I am not naturally inclined to be.

But on the other hand, giving money to people on the street may just be feeding an ugly addiction or rewarding con artists or helping people avoid getting assistance for their problems.

So I wrestle with this. Not whether to give - that's commanded - but how to give wisely and within the time I have available.

If you have any thoughts, I'd like to hear them and maybe post them here.

2007 Priorities

I've been pondering my priorities for 2007 during the last week or so, and for some reason my mind went back to the old musical, Godspell. I hadn't thought about it in decades. I remember the first time I saw the movie I was offended at Jesus being depicted as a clown, if I recall. But a friend urged me to see it again, so I did, and this time came away with what I believe is the correct understanding, that the clown motif was not an insult, but was a way to show Jesus in contrast to our culture.

Whatever.

In any case, I remembered how much I liked the Godspell music, so I downloaded the album (legally), was listening to it and was really struck by one of the songs, Day by Day, which contains these lines:

Oh Dear Lord
Three things I pray:

To see Thee more clearly
Love Thee more dearly
Follow Thee more nearly

Day by day

I think God prompted me to remember the musical and download the songs from it, because while I was wondering about my priorities I heard this song with these three prayers and instantly knew they were exactly what my "day by day" priorities should be.

Happy New Year!

Kabloona

I just finished reading "Kabloona," by Gontran de Poncins. It's an excellent but old (1941) and politically incorrect account of the author's life among the Eskimo (or now, "Inuit"). The whole book is good - a bit jarring, but good - but I was particularly struck by de Poncins' account of how he decided to pick up from Paris and move to the northern reaches of Canada.

Whether it was a photograph in a shop-window that had first prompted me, or a chance remark negligently dropped in my hearing, I do not now remember nor does it much signify. I know only that some time before that spring day the word Eskimo had rung inside me and that the sound had begun to swell like the vibrations of a great bell and had eventually filled the whole of my subconscious being. I had not been possessed instantly by a conscious and urgent need to go into the Arctic and live with a primitive people. These things operate slowly, like the germ of a cancer. They brood within, they send out tentacles and grow. Their first effect is not decision but restlessness. You find yourself feeling that something is obscurely yet radically wrong with your life. You fidget. Your world becomes progressively more stuffy, less tolerable. Probably you show it, and show it unpleasantly; for your friends seem to you more and more to be talking nonsense, leading a meaningless existence, content with a frivolity and a mediocrity to which you find yourself superior. In their eyes, very likely, unbearably superior. But no matter. The thing is at work in you. Finally, there comes a moment when you waken in the middle of the night and lie still, eyes wide open in the dark. Life, you sense, is about to change. Something is about to happen. And it happens; you have made your decision.

The Rendezvous

A Christmas spy story.

Bern sat quietly on the wooden pew in the darkened church. Four advent candles in front burned steadily. Green and red holly decorated with tiny white lights hung in a chain of semi-circles from the side balconies.

He was not the first to arrive, though he had indeed arrived early. It wasn't that he was anxious to attend the service; it was just convenient. On Christmas Eve the streetcar arrived at the corner two blocks from the church at 10:17 p.m., 43 minutes early.

He had found a spot near a side aisle and pulled a Bible from the rack in front of him and placed it next to him, close enough so that it might appear that he had just laid it aside after reading it, but far enough away that it could be interpreted as a marker to save the spot next to him.

Unbuttoning his heavy coat, he waited, watching the candles and listening to the organist softly playing some melody he did not recognize. Bern was not at all religious, but still, it was beautiuful, and by contrast it made him feel dirty. Or rather, it made him feel how dirty he really was. He didn't want to be here, but this was where "Al" - or whatever his name was - wanted to meet, so he was stuck with it. Perhaps this was Al's sense of hunmor. If so, Al had a bad sense of humor.

Anyway, he thought, probably the people who would be up front were hypocrites - they all were. All their pious sermons and choir robes and candles and holly. They were probably just as bad as he was. In fact, he knew one of the people here. Kelly, for instance. He'd seen Kelly get angry. The words that came out of Kelly's mouth were all the proof as he needed that religion was worthless. Yeah, hypocrites.

It made him feel better, but, still, the church - the building, at least - was beautiful...

His thoughts turned back. He wished he had never started down this path. A thousand bucks for a damn internal email list for his company's tech group? I mean, who cares? What's the big secret? If Al was such a fool that he'd pay that much for a silly directory, well, fine, I'll take your money, idiot.

Except Al was no idiot.

Then Al asked for the names of projects his company was working on. Names! So what? Except some of the names were rather descriptive and he had been warned and had signed a non-disclosure form when he joined the company, so it made him nervous. But the money was even better, and Al was so nice and, well, it wasn't really much worse than selling the email directory. But then later Al had wanted the details of the projects, and Bern baulked. Al understood. Al was nice about it. Al said he knew it was asking a lot, and that he'd try to keep Bern out of trouble, but, well, Al's superiors wanted results, and they might tell Bern's company about him selling the directory and project names.

So he gave in. And it got worse...

The church was filling up. People walked in, unbuttoned their coats and spoke in low voices. Several people squeezed past him, a few dusting him with flakes of snow that still clung to their overcoats, but they skipped the space he had saved for Al.

Al! Where was he? Bern began to worry. But why? There was nobody in the world he wanted to see less than Al. Perhaps Al had been caught. If so they'd both be shot or something else very unpleasant. Reason enough to worry.

Then he caught a glimpse of Al, quietly took a deep breath and sighed. He casually picked up the Bible and began reading it as Al squeezed past him and took the open space. They sat, neither exchanging a glance.

As the service began, the main lights went from dim to black and all Bern could see were the candles and the hundreds of dots of white light among the holly. It was indeed beautiful.

Then they sang O Holy Night and he was bothered to find eyes moistening and his voice uneven. As he sat down he bowed his head as if to pray, and wiped his eyes.

Christmas, the pastor said, is the day we celebrate the birth of the Savior, the One who was born from God into the world to live a life utterly faithful to God, loving and true, a life that none of us, with all our flaws, has ever come close to matching.

Yeah, he sighed, well at least they admit they're as bad as I am. But knowing it gave him no satisfaction.

They had become accustomed to the darkness, and while keeping his eyes to the front, Al slipped a small square of rice paper onto the pew between them. Without looking at it Bern slowly picked it up. It was two sheets. He bowed again, as if praying about what the pastor was saying, and looked at the top sheet cupped in his hands.

It said, "Need programming code for TL730, ASAP!"

The TL730! Good God! The seaport nuclear materials detector! They could defeat the detector with that information. Why did they want that!? Oh, God! As if he didn't know.

As impassively as he could, he folded the top sheet of rice paper twice and brought his hands to his face as if to pray. Oh God! he prayed. He slipped the paper into his mouth, where it disolved. The bottom sheet was blank; Al wanted a note back.

The pencil stub in his hand froze over the rice paper, laying on the Bible in his lap.

Christmas, the pastor continued, led to Easter, which makes the story complete. Christ didn't become the Savior by being born, but by dying in our place for all our wrongs; for taking our penalty; for paying our debt.

Al glanced his way.

Finally Bern wrote: "Can't."

Al looked at the paper.

The pastor continued: So through Christ, he said, we can have forgiveness! Freedom from all the ugly things we've ever done that cling to us like leeches! Just say yes to God! Yes! God, I have done evil and I need the forgiveness you are offering to me through Christ! Pray that now!

Al had slipped another sheet onto the pew, but Bern hadn't noticed it. Al nudged him once, and then again.

Bern picked up the paper. "How much time do you need?"

Bern paused, then turned to Al.

"I'm not doing it," he said aloud, "not now or ever."

People glanced uncomfortably at him. If he didn't want to give his heart to God, well, okay, but did he need to announce it during the service?

Al looked frightened, then glanced to his left as if to see if Bern was speaking to the next person over.

As the service ended, the pastor invited those who had prayed to come forward to talk to him.

The row of people filed out towards the center aisle, with Al just in front of Bern.

As they came to the aisle, Al turned toward the back of the church, but Bern paused. He had sold so much information; secrets that would cause so many deaths.

People backed up behind him. But still he paused. Then he turned toward the front of the church. Al glanced back, paused for a moment, then ran for the exit.

If his debt to God was paid, Bern thought, his debt to his country was not. That, he sighed, would be coming soon.

Slow Miracles

Maybe miracles are more common than we assume.

Usually when I think of miracles, I think of amazing, jaw-dropping affairs, but for some reason - perhaps because I recently wrote about faith uprooting mulberry trees - something came back to me that a friend brought up at a fellowship meeting in college; something you don't often hear about.

He noted that in Deuteronomy 8:4 God told the Israelites that during their 40 years in the desert their clothing hadn't worn out. I wonder, when God told the Israelites that, if they said, "Well how about that! I hadn't thought of that before, but yes, it's true!"

The preservation of clothing is just not the sort of thing that you'd notice - or believe - unless you deliberately look back over a long period of time. For example, if God started preserving people's clothing on Monday and on Tuesday someone said that God was miraculously preserving their clothes, I'm sure everybody else would have glanced at their clothes, and then back at the speaker, then thought, "This guy is a nut."

But that's what interests me about this miracle; there was nothing at all dramatic about it, nothing to draw attention to itself. It's a humble miracle. In fact, I find it hard to imagine a miracle more mundane than people's clothing lasting far longer than you'd ever expect in a camping environment.

I was tempted to call this miracle "boring," but I can't do that because its very mundane nature is the exciting part! I've sometimes regretted that I've never seen a miracle, but now I wonder: Have there been slow miracles in my life - or your life - things God is doing or has done that we have overlooked because they have been so quiet and gentle and slow and we have been too busy and preoccupied to think back over the years?

The Scary New Atheism

The latest Wired Magazine has a very interesting article on the "new atheism," and while I can't figure out how it differs from the old atheism, the essay was quite good. Writer Gary Wolf, an athiest himself, was brave and honest enough to ask some hard questions of today's leading atheists.

Let me look at just two of the people he interviews, but really, the article is worth reading in its entirety.

First he talks with Richard Dawkins.

"Dawkins," he writes, "does not merely disagree with religious myths. He disagrees with tolerating them."

Wolf quotes Dawkins as saying, "It is one thing to say people should be free to believe whatever they like, but should they be free to impose their beliefs on their children? Is there something to be said for society stepping in?"

It appears Dawkins backpedals a bit from that rather totalitarian statement, perhaps after being challenged, but - YOW! - I really don't want to hear any more tripe from atheists complaining that it's Christians who want to impose their views on the world. Those Christians who would like to impose a theocracy are a tiny, virtually unknown, minority. Dawkins, on the other hand, is the leading light in atheistic circles. I'd suggest atheists clean up their own house before criticizing us.

Later, Wolf interviews Daniel Dennett, who has just been asked to write an essay on human dignity, and he's finding it to be a tough task. Wolf writes that Dennett can't find a solution to ethical problems using reason alone, so Dennett's solution is for people to just mindlessly keep their inherent sense of ethics - their "default settings," as he puts it - without thinking about them. In fact, Dennett says, "We could have a rational policy not even to think about such things."

What garbage! And Wolf will have none of it.

"On the one hand," Wolf writes, "he [Dennett] aggressively confronts the faithful, attacking their sacred beliefs. On the other hand, he proposes that our inherited defaults be put outside the limits of dispute. But this would make our defaults into a religion, unimpeachable and implacable gods."

Amen!

But Dennett, Wolf adds, is willing to make an exception so that "philosophers" would be exempt from these default moral values.

Ah. I see. So "philosophers" would be exempt from the morality Dennett would require the rest of us adhere to. Philosophers would be allowed (by whom?) to lie and cheat and murder and rape and steal and enslave and destroy and do medical experiments on unwilling subjects and kick cats and anything else that their truth-loving little philosophical hearts desire.

I don't find this freedom that Dennett would grant to "philosophers" very comforting.

Also, I find it interesting that while atheists can't find any grounds for moral belief - as Dennett demonstrates - they somehow manage to fervently hold the moral belief that religion is evil. For people who claim to be logical, this seems to be a fairly serious lapse.

Anyway, I thought Wolf did a good, honest job. I don't know if he would consider that a compliment since atheists have no logical reason for thinking honesty is any better than dishonesty, but I think he is a man who is better than his atheistic beliefs.

Moving Mulberry Trees

I've always found Jesus' remark in Luke 17:6 fascinating. He said that, "If you have faith as small as a mustard seed, you can say to this mulberry tree, 'Be uprooted and planted in the sea,' and it will obey you."

This, of course, sounds like a very useful thing, especially if you are in the tree removal business, but despite an experimental prayer - experimental since I don't really need any trees moved into the ocean - the tree I prayed for remained in place. And a very good thing, on reflection, since is was not my tree I was praying about. Bad me.

But anyway, then I was discouraged. Clearly I didn't even have that tiny bit of faith Jesus says is necessary to move trees.

But when I went back and read the passage more carefully I found I was foolishly adding something that didn't belong. I was incorrectly understanding the passage to say: "Work hard building up your faith and someday when it's really strong then you can use it to uproot mulberry trees."

Wrong!

As I understand it now, Jesus wasn't telling the apostles that they needed more faith, but was simply saying what he said, that if you have enough faith then the tree will move. And if you don't, it won't. There may be cases when God gives you enough faith that your prayer will be answered with a miracle; in other cases he will not give you that level of faith. So relax (I'm talking to myself especially) and don't try to juice up your faith by furrowing your eyebrows and squinting really hard.

Creating A Happy Workplace

I was reminded recently of that old story about the man who asks two guys working in a quarry what they're doing. One man said, "I'm making rocks square." The other man, who was doing the same thing, said, "I'm building a cathedral." The moral, of course, is to be like the second man with the big vision.

True, true...

But what occurred to me is that sometimes employers don't bother to let their employees in on the big picture. It's as if the boss told the two men in the quarry nothing more than, "Make these rocks square," but gave them no idea that by doing so they were contributing to the construction of a magnificent cathedral. In this case, you don't have one man with a problem, you have two men with a problem; two men who can't see beyond the tedium of their jobs. And in this case it's not their fault at all.

Over the years I've worked at and with a number of companies, large and small, and have occasionally even written company newsletters, and I think that the morale at companies where people at the bottom of the organization understand what is going on at the top are much happier places.

Let me illustrate. Suppose you are a sports fan but the only information you are given about your team is that it won or lost its last game. You can't listen to the game in your car or watch it on TV and you certainly can't attend the game. Wouldn't that take all the spice out of the sport for you?

And while I'm exaggerating to make my point, I think that a lot of companies essentially do that. They don't tell the troops what the leadership has in mind or where the company is going, or the challenges or opportunities ahead, they just tell people what to do - without context. I believe a lot of company leaders think that "communicating" means to let people know when the company picnic will be held. In fact, I have even seen press releases sent out and published in the national media before the employees were even aware of the information. Hello?

So my advice to company presidents and CEOs is this: Tell your employees everything you can about what's going on at the company, and if there are some things you can't tell them, tell them that item is a secret. Your employees are probably on your side - at least initially - and they want the company to succeed. They want to feel they are part of a team, not just making square rocks. They want to hear that, "We're negotiating with a large Japanese electronics company - I can't tell you who just now - but it could be huge and I thought you'd like to know," or that, "We're going to be facing some really tough times. Our competitor has just unveiled a new widget that both vacuums and makes coffee, and we'll need to respond by doing A, B, and C."

If you don't do this, people will come to realize that there is a caste system at your company; those who know what's happening and those who are left in the dark. They'll understand that there have to be some secrets, but let this division become commonplace and you'll create a lot of unhappy people.

Now, I mentioned that this advice is for presidents and CEOs. Not exclusively, of course, but mainly. Why? Because it is a task your middle managers almost certainly won't do well. The reason is that middle managers are afraid they'll get in trouble for saying something they weren't supposed to say, so they'll lean toward keeping even perfectly harmless information secret. Sometimes they even know the information is harmless but keep it secret anyway because "people wouldn't really be interested in that." (Yes, I've heard that many times, even when I knew it was interesting information.)

So anyway, you need to set the example! Send your thoughts out to everybody in the company on a regular basis (I'd recommend every other week) by email or on paper, and in company meetings talk in as much detail as you can about what's happening. I think you'll create a much happier workplace.

Recruiting for the Choir

I would guess that recruiting for a church choir can be a fairly difficult task, so I was interested in something the choir director at our church did recently.

Just before the service began and before the choir was in place, he said to the congregation:

"If any of you has ever wondered what it would be like to sing in the choir, just come on up - right now - and give it a try."

At the same time he invited the regular choir members - who were not wearing their robes that Sunday - to also come up. Lots of people came forward, many of them the regulars but apparently lots of others as well. And because nobody was wearing robes you couldn't tell the regulars from the visitors, which I'm sure made it quite comfortable for those who were just trying it out.

After the service I guess he must have invited the new people to come to a practice, or to join the choir, or something, because last Sunday there were a lot more choir members.

Anyway, I was impressed that he found a clever way to give people a quick and easy way to give the choir a try, and I thought it was an idea worth passing along.

No Faith, No Science; Know Faith, Know Science

I just saw the cover of the latest Wired magazine on the newsstand (I subscribe, but they deliver it there first. Grrr.). Anyway, the main story was about "new atheists" who reject faith and only accept science.

This is really rather laughable because all human knowledge - science included - is ultimately based on faith.

Let's visit Alvin Atheist for a minute. Alvin thinks he's faith-free, but he is seriously kidding himself. For example:

- Alvin gets out of bed believing, but with no proof, that his clock is telling the right time.
- He takes a drink from the tap on faith that the water department has kept it pure.
- He eats a bowl of cereal on faith, trusting that General Mills followed sanitary processing procedures.
- He takes a bus to work, having faith that the mechanic has kept it in good order and the bus driver knows how to drive.
- He looks through his microscope, trusting that it does what the manufacturer promises and that what he sees is valid.
- For lunch his colleagues take him to a sushi restaurant and for the first time in his life, despite his nervousness, he has raw fish, because his friends tell him it's good, and he accepts their word on faith.

This is too easy. I could go on all day.

But that's not fair! Alvin says.

He says he has long experience with his clock being right. It blinks '12:00' when it's not. He's had lots of drinks from the tap and lots of cereal from the box and he's ridden the bus for years, and they've all worked the way he expected, and he's used his microscope for years and it's always worked fine. And as for sushi, well, government agencies using scientific methods have determined that, handled properly, sushi is fine.

These things, he says, have been generally proven.

Not so. What (if anything) has been proven is that things have happened in a particular way in the past. But it has not been proven that things will happen the same way in the future. Alvin may be confident that when he opens his cereal box tomorrow he will find Cheerios rather than a racoon, but he has not proven this. He is exercising faith, pure and simple.

But let's take this a step deeper.

Alvin's remembrance of these things (clocks, cereal, microscopes, sushi and what not) also show that Alvin has faith in the workings of his mind. He can't prove that his memories of these things are true and not just hallucinations; he accepts it purely by faith. The thousand times he has found his clock to be right may be a false memory.

But for Alvin to come to any conclusion about anything, he has to believe that the universe is really remarkably consistent and rational, and that his mind, despite whatever little glitches it may have, is generally pretty good at remembering correctly and properly analyzing situations.

Now I don't begrudge Alvin any of this faith he has exercised (though I wonder why he calls faith illegitimate when he wallows in it daily). Like Alvin, I too believe the universe is quite rationally organized, and I too believe my mind is generally fairly good at remembering and analyzing. But there's one big difference:

I believe a rational God created a rational universe, whereas Alvin believes that some random, or irrational, or - at least - unknown, event caused a rational universe.

In short, I believe rational begat rational, and Alvin believes irrational begat rational. Hmm. I think it takes more faith to be Alvin than to be me.