Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Thursday, January 8, 2015

Paying Unwanted Temple Taxes: What's a Good Fisherman To Do?




A Fishy Story
http://theupsidedownworld.com/2012/06/03/a-fishy-story/

by Rebecca Trotter
June 3, 2012

After Jesus and his disciples arrived in Capernaum, the collectors of the two-drachma tax came to Peter and asked, “Doesn’t your teacher pay the temple tax?”

“Yes, he does,” he replied.

When Peter came into the house, Jesus was the first to speak. “What do you think, Simon?” he asked. “From whom do the kings of the earth collect duty and taxes—from their own sons or from others?”

“From others,” Peter answered.

“Then the sons are exempt,” Jesus said to him.“But so that we may not offend them, go to the lake and throw out your line. Take the first fish you catch; open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours.”

Jesus and His disciples, paying their due at Capernaum

I wonder if Peter actually went out fishing after this conversation? Most commenters on the text assume that he did and found his coin and paid the tax. Another of Jesus’ miracles. But the bible doesn’t say anything about it. You would think that it would at least add, “Peter did as he was instructed and found it just as Jesus had said” or something.... I kind of think that he didn’t do it.

The two drachma tax was a yearly tax collected to support the upkeep of the temple. It would have been paid to the temple one attended. It wasn’t exactly something that a good Jew paid when visiting a town as Jesus was visiting Capernaum. Some have speculated that visiting rabbis would pay the tax in order to teach at the local temple. But we know that at various times and places, priests exempted themselves from paying the tax altogether. Perhaps the collectors weren't actually demanding payment. Perhaps they were inquiring as to whether Jesus paid the tax as a lay-person or if he exempted himself as a priest. Or maybe they were just doing the sort of thing that gave tax collectors such a bad rep and trying to shake down righteous Jews who were afraid of causing offense or falling out of line.

Modern Day Capernaum
Whatever the reason, Peter gives an immediate wrong answer. The question is one of those “when did you stop beating your wife, senator?” sort of questions that impugns the person it is directed towards. And Peter gives what seems like the right answer to the implied slur against his teacher. 

“[Why] yes, of course he pays it! Why would you think he doesn’t?” It is entirely possible that he doesn’t actually know if Jesus paid the temple tax. Perhaps the question and the reality that Jesus didn’t have a home temple made him wonder if Jesus had paid the tax at all. Where would he pay it? In Nazareth? Jerusalem? He didn’t have a home temple. Peter was a zealous Jew. The idea that maybe his master had skirted the rules made him uneasy. Should they have been paying the tax at each temple in each town they visited? They traveled an awful lot – that could get to be an onerous burden. (I tend to think that the tax collectors were not actively trying to collect the tax as many commenters assume. There is no mention of any further conversation between Peter and the tax collectors in the text.)

When [Peter] arrives back at the place where Jesus is staying, perhaps a bit unsettled by the exchange he just [had] had, Jesus immediately pipes up. He makes it clear that the whole thing is a bit silly. He’s the son of the king. Even if they were supposed to be paying the tax everywhere, he’s exempt. Stop being such a worry-wart. You’re straining at gnats and swallowing camels, he tells him.

Then he offers Peter the zealous rule follower and out: go fishing and you’ll find the coin. Take it and pay the tax. That way you will know that the tax has been paid. You won’t risk being embarrassed at my bad behavior. If someone ever asks again, you can answer with certainty that the tax has been paid.

I kind of think that there was some good natured ribbing going on here. Jesus offends people all the time, especially the religious establishment. What does he care if the tax collectors are “offended”? They were probably trying to shake Peter and Jesus down anyways. The solution is a bit silly: go get a coin from the mouth of a fish. Not that he couldn’t do it or that it wouldn’t happen as he said. But why not just tell him to go talk to Judas to get the money?

And finally, his suggestion that Peter take the money for both him and himself is a final, sharp jab, I think. If Peter did that, he would essentially be admitting that neither he nor his master had already settled this debt. He would be admitting that his answer was premature at best. And frankly, if they are the sons of the king and exempt from paying the tax, isn’t paying it an admission that their station is not all that Jesus has been claiming it to be?

So what does Peter do? Does he go and find the fish and it’s coin? Salve his zealous, rule following conscience? Or does he feel a bit foolish for taking the tax collector’s bait and doubting himself and his master and just sit down? We really don’t know.






On the Gospel Trail looking down onto Capernaum by the Sea of Galilee


Topography of Israel








Monday, January 5, 2015

What Language the World Will Speak in 2115


It isn’t an accident that the Bible’s tale of the Tower of Babel presents multilingualism as a
divine curse meant to hinder our understanding. | Heritage Images / Getty Images

What the World Will Speak in 2115
http://www.wsj.com/articles/what-the-world-will-speak-in-2115-1420234648?mobile=y&mod=e2fb

by John H. McWhorter
January 2, 2015

A century from now, expect fewer but simpler languages on every continent

In 1880 a Bavarian priest created a language that he hoped the whole world could use. He mixed words from French, German and English and gave his creation the name Volapük, which didn’t do it any favors. Worse, Volapük was hard to use, sprinkled with odd sounds and case endings like Latin.

It made a splash for a few years but was soon pushed aside by another invented language, Esperanto, which had a lyrical name and was much easier to master. A game learner could pick up its rules of usage in an afternoon.

But it didn’t matter. By the time Esperanto got out of the gate, another language was already emerging as an international medium: English. Two thousand years ago, English was the unwritten tongue of Iron Age tribes in Denmark. A thousand years after that, it was living in the shadow of French-speaking overlords on a dampish little island. No one then living could have dreamed that English would be spoken today, to some degree, by almost two billion people, on its way to being spoken by every third person on the planet.

Science fiction often presents us with whole planets that speak a single language, but that fantasy seems more menacing here in real life on this planet we call home—that is, in a world where some worry that English might eradicate every other language. That humans can express themselves in several thousand languages is a delight in countless ways; few would welcome the loss of this variety.

What the World Will Speak in 2115 | by Yarek Waszul

But the existence of so many languages can also create problems: It isn’t an accident that the Bible’s tale of the Tower of Babel presents multilingualism as a divine curse meant to hinder our understanding. One might even ask: If all humans had always spoken a single language, would anyone wish we were instead separated now by thousands of different ones?

Thankfully, fears that English will become the world’s only language are premature. Few are so pessimistic as to suppose that there will not continue to be a multiplicity of nations and cultures on our planet and, along with them, various languages besides English. It is difficult, after all, to interrupt something as intimate and spontaneous as what language people speak to their children. Who truly imagines a Japan with no Japanese or a Greece with no Greek? The spread of English just means that earthlings will tend to use a local language in their own orbit and English for communication beyond.

But the days when English shared the planet with thousands of other languages are numbered. A traveler to the future, a century from now, is likely to notice two things about the language landscape of Earth.

  • One, there will be vastly fewer languages.
  • Two, languages will often be less complicated than they are today—especially in how they are spoken as opposed to how they are written.

Some may protest that it is not English but Mandarin Chinese that will eventually become the world’s language, because of the size of the Chinese population and the increasing economic might of their nation. But that’s unlikely. For one, English happens to have gotten there first. It is now so deeply entrenched in print, education and media that switching to anything else would entail an enormous effort. We retain the QWERTY keyboard and AC current for similar reasons.

Also, the tones of Chinese are extremely difficult to learn beyond childhood, and truly mastering the writing system virtually requires having been born to it. In the past, of course, notoriously challenging languages such as Greek, Latin, Aramaic, Arabic, Russian and even Chinese have been embraced by vast numbers of people. But now that English has settled in, its approachability as compared with Chinese will discourage its replacement. Many a world power has ruled without spreading its language, and just as the Mongols and Manchus once ruled China while leaving Chinese intact, if the Chinese rule the world, they will likely do so in English.

A Chinese teacher gives an English lesson to students in the Gansu province of northwest China in July 2013. Some have predicted that Mandarin Chinese will eventually become the world’s language, but its elaborate tones are too difficult to learn beyond childhood. IMAGINECHINA/CORBIS

Yet more to the point, by 2115, it’s possible that only about 600 languages will be left on the planet as opposed to today’s 6,000. Japanese will be fine, but languages spoken by smaller groups will have a hard time of it. Too often, colonialization has led to the disappearance of languages: Native speakers have been exterminated or punished for using their languages. This has rendered extinct or moribund, for example, most of the languages of Native Americans in North America and Aboriginal peoples of Australia. Urbanization has only furthered the destruction, by bringing people away from their homelands to cities where a single lingua franca reigns.

Even literacy, despite its benefits, can threaten linguistic diversity. To the modern mind, languages used in writing, with its permanence and formality, seem legitimate and “real,” while those that are only spoken—that is, all but a couple hundred of them today—can seem evanescent and parochial. Few illusions are harder to shed than the idea that only writing makes something “a language.” Consider that Yiddish is often described as a “dying” language at a time when hundreds of thousands of people are living and raising children in it—just not writing it much—every day in the U.S. and Israel.

It is easy for speakers to associate larger languages with opportunity and smaller ones with backwardness, and therefore to stop speaking smaller ones to their children. But unless the language is written, once a single generation no longer passes it on to children whose minds are maximally plastic, it is all but lost. We all know how much harder it is to learn a language well as adults.

In a community where only older people now speak a language fluently, the task is vastly more difficult than just passing on some expressions, words and word endings. The Navajo language made news recently when a politician named Chris Deschene was barred from leading the Navajo nation because his Navajo isn’t fluent. One wishes Mr. Deschene well in improving his Navajo, but he has a mountain to climb. In Navajo there is no such thing as a regular verb: You have to learn by heart each variation of every verb. Plus it has tones.

That’s what indigenous languages tend to be like in one way or another. Languages “grow” in complexity the way that people pick up habits and cars pick up rust. One minute the way you mark a verb in the future tense is to use [the word] will: I will buy it. The next minute, an idiom kicks in where people say I am going to buy it, because if you are going with the purpose of doing something, it follows that you will. Pretty soon that gels into a new way of putting a verb in the future tense with what a Martian would hear as a new “word,” gonna.

In any language that kind of thing is happening all the time in countless ways, far past what is necessary even for nuanced communication. A distinction between he and she is a frill that most languages do without, and English would be fine without gonna alongside will, irregular verbs and much else.

These features, like he versus she, certainly don’t hurt anything. A language isn’t something that can be trimmed like a bush, and children have no trouble picking up even the weirdest of linguistic frills. A “click” language of southern Africa typically has not just two or three but as many as dozens of different clicks to master (native speakers have a bump on their larynx from producing them 24/7). For English speakers, it seems hard enough that Mandarin Chinese requires you to distinguish four tones to get meaning across, but in the Hmong languages of Southeast Asia, any syllable means different things according to as many as eight tones.

But the very things that make these languages so fabulously rich also makes it hard to revive them once lost—it’s tough to learn hard stuff when you’re grown, busy and self-conscious. There are diligent efforts to keep various endangered languages from dying, but the sad fact is that few are likely to lead to communities raising children in the language, which is the only way a language exists as its full self.

Instead, many communities, passing their ancestral language along by teaching it in school and to adults, will create new versions of the languages, with smaller vocabularies and more streamlined grammars. The Irish Gaelic proudly spoken by today’s English-Gaelic bilinguals is an example, something one might call a “New Gaelic.” New versions of languages like this will be part of a larger trend, growing over the past few millennia in particular: the birth of languages less baroquely complicated than the linguistic norm of the premodern world.

The first wave in this development occurred when technology began to allow massive, abrupt population transfers. Once large numbers of people could cross an ocean at one time, or be imported by force into a territory, a new language could end up being learned by hordes of adults instead of by children. As we know from our experiences in the classroom, adults aren’t as good at mastering the details of a language as toddlers are, and the result was simpler languages.

Vikings, for example, invaded England starting in the eighth century and married into the society. Children in England, hearing their fathers’ “broken” Old English in a time when schooling was limited to elites and there was no media, grew up speaking that kind of English, and the result was what I am writing now. Old English bristled with three genders, five cases and the same sort of complex grammar that makes modern German so difficult for us, but after the Vikings, it morphed into modern English, one of the few languages in Europe that doesn’t assign gender to inanimate objects. Mandarin, Persian, Indonesian and other languages went through similar processes and are therefore much less “cluttered” than a normal language is.

The second wave of simplification happened when a few European powers transported African slaves to plantations or subjected other people to similarly radical displacements. Adults had to learn a language fast, and they learned even less of it than Vikings did of English—often just a few hundred words and some scraps of sentence structure. But that won’t do as a language to fully live in, and so they expanded these fundamentals into brand-new languages. Now these languages can express any nuance of human thought, but they haven’t existed long enough to also dangle unnecessary things like willfully irregular verbs. These are called Creole languages.

It’s far easier to manage a basic conversation in a Creole than in an older language. Haitian Creole, for example, is a language low on the complications that make learning Navajo or Hmong so tough. It spares a student from having to know that boats are male and tables are female, which is one of the reasons that it’s so hard to master French, the language from which it got most of its words.

Creole languages were created world-wide during the era that the textbooks call Western “exploration.” African soldiers created an Arabic Creole in Sudan; orphans created a German one in New Guinea. Aboriginal Australians created an English Creole, which was passed on to surrounding locations such as, again, New Guinea, where under the name Tok Pisin it is today the language of government for people speaking hundreds of different native languages. Jamaican patois, South Carolina’s Gullah and Cape Verdean are other examples.

What the World Will Speak in 2115 | by Yarek Waszul

Modern population movements are now creating a third wave of language streamlining. In cities world-wide, children of immigrants speaking many different languages are growing up speaking among themselves a version of their new country’s language that nibbles away at such arbitrary features as irregular verbs and gendered objects. It’s a kind of compromise between the original version of the language and the way their parents speak it.

Linguists have no single term yet for these new speech varieties, but from Kiezdeutsch in Germany to “Kebob Norsk” in Norway, from the urban Wolof of Senegal to Singapore’s “Singlish,” the world is witnessing the birth of lightly optimized versions of old languages. These will remain ways of speaking that are rarely committed to the page. Yet as we know from languages like Yiddish, this will hardly disqualify them as thriving human languages.

This streamlining should not be taken as a sign of decline. All of the “optimized” languages remain full languages in every sense of the term, as we know from the fact that I’m writing in one: An Old English speaker who heard modern English would consider it confounding and “broken.” That any language has all irregular verbs, eight tones or female tables is ultimately a matter of accident, not design.

Hopefully, the languages lost amid all of this change will at least be described and, with modern tools, recorded for posterity. We may regret the eclipse of a world where 6,000 different languages were spoken as opposed to just 600, but there is a silver lining in the fact that ever more people will be able to communicate in one language that they use alongside their native one.

After all, what’s peculiar about the Babel tale is the idea of linguistic diversity as a curse, not the idea of universal comprehension as a blessing. The future promises both a goodly amount of this diversity and ever more mutual comprehension, as many languages become easier to pick up, in their spoken versions, than they once were. A future dominated by English won’t be a linguistic paradise, in short, but it won’t be a linguistic Armageddon either.

Dr. McWhorter teaches linguistics, American Studies, philosophy and music at Columbia University. His latest book is “The Language Hoax” (Oxford University Press).



Related ~







Tuesday, December 30, 2014

Ed Dobson - What He Has to Say About His Life-Threatening Illness Will Shake You to Your Core


Ed Dobson | ALS 

Ed Dobson preaching | 2011

Pastor Ed Dobson Is Facing A Life-Threatening Illness.
But What He Has To Say About It Will Shake Your Core
http://www.huffingtonpost.com/2014/01/05/ed-dobson-inspiring-words_n_4537527.html

Ed Dobson is the Pastor emeritus, Calvary Church, Grand Rapids, MI
January 5, 2014 (updated January 23, 2014)

If Ed Dobson had given up on his life 13 years ago, he'd have missed walking his daughter down the aisle. He wouldn't have met his grandchildren. His story would have gone untold.

But he didn't give up. Instead, he's chosen to share his story to inspire others.

The 64-year-old pastor from Grand Rapids, Mich., was diagnosed with amyotrophic lateral sclerosis (ALS, or "Lou Gehrig's disease") more than a decade ago. He was given 2-5 years to live, according to the video above. Coming to terms with the diagnosis was hard -- but eventually, one fact dawned on him:

It ain't over, 'til it's over.

"I realize there is profound truth in that," Dobson says in this 10-minute clip from 2011. It's the first in a film series called "Ed's Story" that Dobson is still working on while continuing to battle ALS. The 2-year-old video continues to be shared widely online -- because everyone can use a reminder that life is worth fighting for.

If you don't have 10 minutes to spare, at least do this: Skip to the 7:55 mark. You'll be inspired. We promise.

"I didn't expect another Christmas, and now I've had 10," Dobson says towards the end of the video. "And the more I have the more I want. I have my life to share, my own story to share. One day it will be over, but it's not about how long I have left, it's about how I spend the time I do have."


Ed's Story: It Ain't Over



In It Ain't Over, the first film in the Ed's Story series, Ed Dobson reminds us that life isn't over yet and that we don't have to feel overwhelmed by the struggles we're facing today. Difficult news can sometimes make us feel like our lives are over. Ed shows us that we don't know the future, and that things may turn out quite differently from what we expect. edsstory.com

Ed Dobson - Faithfully Facing Mortality


Ed Dobson | ALS 

Ed Dobson preaching | 2011

'Oh, That I Had The Wings Of Dove! Faithfully Facing Mortality
http://www.huffingtonpost.com/ed-dobson/do-not-worry-consider-the-birds_b_1093271.html

by Ed Dobson, Pastor emeritus, Calvary Church, Grand Rapids, MI
November 14, 2011 (updated January 14, 2012)

I was diagnosed with ALS in November, shortly before Thanksgiving. About a week later I was sitting on the porch of my house watching the first snowfall of the season. As I sat there I was beginning to sink into that darkness. I was thinking that this would be my last winter. I was thinking that this would be my last Christmas. I was hoping to make it to spring! As I sat there depressed, I noticed a bird on the bush outside the window. As I sat there watching, it flew away, and I thought, "I wish I could be that bird." And I thought that the birds have no cares, no issues and no ALS. Then immediately I was drawn to the words of the writer of the Hebrew Scriptures:

"My heart is in anguish within me:
the terrors of death assail me.
Fear and trembling have beset me
Horror has overwhelmed me.
I said, "oh, that I had the wings of dove!
I would fly away and be at rest --
I would flee far away
And stay in the desert."

-- Psalms 55:4-7

This is exactly how I feel. I love the language -- anguish, terrors, fear, trembling and horror. I'm not afraid of being dead. It's getting dead that bothers me. For me, "getting dead" involves choices about wheelchairs, communication assistance, feeding tubes and breathing assistance. It's not pleasant when I think of the future. Of course, I try to ignore it but the underlying reality is always there. I think it bothered the writer of this prayer as well. In the face of death and dying, I would like to be a bird. I would like to get away from this situation. I would like to feel like I am free. This passage expresses my deepest feelings.

I am a follower of Jesus. And I am fully aware of what Jesus says about worry. ("Therefore do not worry about tomorrow, for tomorrow will worry about itself," Matt. 5:34). Do you know how many people have come up to me and quoted this verse? Their attitude is that since Jesus said this, I should obey it. However, they have little to worry about. I am facing death and a life hereafter and I have a whole lot to worry about.

This quotation comes from an extended passage in which Jesus deals with the subject of worry. In the middle of this section on worry, Jesus refers to the birds. "Look at the birds of the air, they do not sow or reap or store in barns yet your heavenly father feeds them." So every time I see a bird, I am reminded that God takes care of them and if he takes care of them, he will take care of me. As I sit here writing, I am looking out the window and I see a bird. God takes care of that bird and ultimately the same God will take care of me. Of course, I'm not sure how God takes care of a bird. Neither am I sure of how God will take care of me. But since he takes care of the birds, I know he'll take care of me.

So every time I see a bird I have two options. First, I can want to be like the bird and fly away to be at rest. It's the longing to be set free from ALS. It's the longing to be set free from the terrors of death. Second, I can realize that God takes care of the birds and ultimately he will take care of me. Sometimes I go for option one. I long to live and be free. Other times I go for option two. I know God takes care of the birds and I know he will take care of me. My life is lived between these two options. On the one hand is the fear of death. And on the other hand the reality that God will see me through.

Ed Dobson - What Do You Do When You Know You Are Dying?


Ed Dobson | ALS 

Ed Dobson preaching | 2011


Sinking Into Darkness: What Do You Do When You Know You Are Dying?
http://www.huffingtonpost.com/ed-dobson/sinking-into-darkness_b_992653.html

by Ed Dobson, Pastor emeritus, Calvary Church, Grand Rapids, MI
October 5, 2011 (updated December 5, 2011)

It all began with twitching in my muscles. My wife insisted that I go see a doctor, but being a typical male, I ignored her. At the same time, I was having difficulty opening jars and cans when I was backpacking. I had just turned 50 years old, so I thought that this is what happens when you get old. Then one day, as I was writing out my sermon notes, it was as if my brain and my hand were not cooperating. So the next morning I was in church getting ready to preach. During the song right before I was scheduled to preach, I leaned over to a doctor who is a neurologist and told him about the twitching and the weakness. As I look back at that moment it's really ridiculous -- as if a doctor is going to diagnose me during the service right before I preach. He told me that I needed to go see him, like tomorrow.

Ed Dobson | Ministry to the Sick & Dying
So I went to see him. He spent about 15 minutes examining me and then asked me to come into his office. He told me there were several possibilities. First, my twitches could be benign fasciculations. He told me that everyone's muscles twitch and that maybe mine twitch more than the average (I was hoping that I was just a big twitcher rather than a little twitcher). Second, it's possible that I might have ALS. Once he mentioned ALS, my heart immediately sank. A few weeks later it was confirmed that I had ALS.

There is no way to describe the hopeless feeling of knowing that you only have a few years to live, and most of that time will be in the disabled condition. How does it feel?

  • It feels like you are sinking into the darkness.
  • It feels like you have left the warmth and sunshine and descended into a tomb.
  • It feels like you are in slow motion while the rest of the world speeds past.
  • It feels like you have a ringside seat to your own demise.
  • It feels overwhelming!

I have been a pastor all my life and have helped many people deal with difficult circumstances. But there is a huge difference between helping someone and dealing with it yourself. I thought that if I knew I was dying, I would really read the Bible. I found the opposite to be true. I can hardly pick up the Bible and read it at all.

I thought that if I knew I was dying, I would really pray. I found the opposite to be true. I can hardly pray at all.

I thought that if I knew I was dying, I would begin to think a lot about heaven. I found the opposite to be true. I found myself more and more attached to the people around me.

In the midst of my struggles, I began writing a book entitled "Prayers and Promises When Facing a Life-Threatening Illness." During my youngest son's second tour of Iraq, compliments of the Army, I sent him a copy of the book. The book contains a morning prayer and an evening promise. Throughout the book I tell stories of my own journey. My son told me that the stories would make wonderful short films.

Ed Dobson brushing his teeth | 2011

Lorna Dobson helping to dress her husband | 2011

Now I have really never been into films. I seldom watch a film and I sure never anticipated in being in a film. When my son returned, we began working on the idea of a series of short, 10-minute films. That idea is now a reality, seven short films in a series called Ed's Story. During the first year we worked on the films, we tried to identify the ideas that would give a sense of hope to people who have had the air knocked out of them. Early in my journey with this disease, I discovered that I did not want to read a lengthy book on suffering. I could only take information in short, concise and focused segments. These short films are designed to do just that. It only takes 10 minutes to watch one.

It is difficult for me to watch the films. When I watch a film I relive the situation over and over and over again. I've discovered that my emotions are just beneath the surface. When I watch the films, those emotions come rushing to the surface. So why did I do the films if it is difficult to watch them? I wanted to do something to give a sense of hope to people no matter what their circumstances. We are all human beings and part of our challenge is to face struggles and respond to them in a healthy way. I'm not sure I have always responded to my struggles in a healthy way, but at least I'm trying.









Sunday, December 28, 2014

The Radicalness of God's Incarnation: "For God So Loved the World that He Couldn't Stay Away"




For God So Loved the World…That He Couldn’t Stay Away:
A Christmas Meditation

by Roger Olson
December 25, 2014

The Incarnation of God as "one of us"

This is the heart of the Good News of the Gospel of Jesus Christ and therefore of authentic Christianity: the incarnation of God as “one of us.” Take it away and Christianity is little more than a moralistic, therapeutic deism (MTD). The incarnation, as event and doctrine, is the distinctive note of the Christian witness and the basis of Christian hope.

But many Christians believe in the incarnation of God in Jesus, but fail to grasp the fullness of it as good news about God. Karl Barth best expressed this good news about God in a nutshell: the humanity of God—the startling title (given his early emphasis on God’s “wholly otherness”) of one of his last books.

If Barth was right, and I believe he was, God was always inclined toward us, always determined in himself, by his free decision, as “He who loves in freedom,” to be for us in Jesus Christ. Thus, we must think of the Son of God, the second person of the Godhead, the Word, as the “Platzhalter” for Jesus Christ in the Trinity.



Thinking Wrongly of the Incarnation

1 - Many Christians think of the incarnation as God’s rescue mission, its only purpose being to get God the Son onto the cross to change God’s attitude toward us from wrath to love. This does not take the truth of the incarnation seriously enough.

2- Many other Christians think of the incarnation as God’s identification with us, to reveal himself to us, but they too fail to take the incarnation seriously enough because, for them, too often, the incarnation is something of a charade insofar as it was simply a divine “addition” of an impersonal human nature to the Son’s pristine, impassible divine nature.

If we take the incarnation radically seriously, we must conclude that it was not merely a “Plan B” because of humanity’s rebellion or merely a pretense that made God appear to be one of us, with the “God part” of Jesus remaining incapable of suffering.



The Incarnation of God is Radical

I believe the one of the most beautiful, inspiring and truthful pieces of theological literature (which is also profoundly devotional) is Barth’s essay in Church Dogmatics IV/1 entitled “The Way of the Son of God into a Far Country.” There Barth, perhaps almost in spite of himself, grasps and expounds the radicalness of the incarnation. The Son of God, God the Son, God himself in the person of the eternal Word, too leave of the Father’s house and entered into the depths of human misery for our sakes. The result is, for Barth and for me, that God cannot be thought of as untouched, pristine, unaffected by what happened with Jesus Christ.

Because of the incarnation our misery is forever imprinted in the life of God but so is our transformation to glory. The wounds of Jesus (and not just the ones put there by the nails of the cross) are part of God’s life but so is his glorious resurrection. Because of the incarnation God’s grace and glory are part of every human person’s being (in potency) and, with faith, every human is capable of participating in God’s divine life and family forever.

Jesus did not “drop his humanity” when he ascended into heaven; he took his resurrected, glorified (but still wounded) humanity with him and he remains human forever. Because of the incarnation, the event of God’s love, one of "us" is "one of God"; our "being" is God’s and "God’s [being]" is ours—if we have faith in his Son. There’s no hint of pantheism in that; it’s all due to God’s grace which means God could have remained God without the incarnation. But he chose not to be himself without us.



The Incarnation was God's Intended Purpose of Creation

I believe, with the Eastern churches, that the incarnation was God’s great plan and purpose in creation all along; it was not merely a “rescue mission.” It became a rescue mission, but it would have happened even if humanity had not fallen due to rebellion. The purpose of God toward the world, toward humanity especially, was to join with it and join it with him by becoming one of us so we could become part of him. The original plan (to speak mythically) did not include the cross, but it became part of the plan when humanity rebelled. Because of our rebellion and God’s refusal to give up on his plan, the wounds of Jesus remain forever embedded in God’s life.



Love is the Fabric of Reality in God's Incarnation

What’s the final outcome, the “cash value,” of such a vision of God and the world? It must be that love is the fabric of reality, the heart of what it is all about to be, even for God. This narrative, this story, this eventful reality of the incarnation, if taken fully seriously, cannot help but push aside and out-of-the-way any notion of God as desiring glory above all.

Or, rather, it requires a redefinition of “glory” from our fallen notions of it. This truth tells us that Jesus’ wounds are the most glorious thing possible—even for God. The doctrine of God cannot be what it would be without the incarnation and crucifixion of Jesus.

It is sad that so many Christians disregard this and prefer instead a philosophical idea of God as glorious according to human conceptions of glory—immutable, impassible, apathetic, self-enclosed, infinite (in the sense of incapable of limitations).

My prayer this Christmas is that all Christians will come to grasp the radicalness of the incarnation and allow it to transform their understanding of God as one of us.

- Roger






A Worldwide Map of how Multilingual People Transmit Information and Ideas.


S. RONEN ET AL., PNAS EARLY EDITION (2014)

Many books are translated into and out of languages such as English, German, and Russian, but Arabic has fewer translations relative to its many speakers. (Arrows between circles represent translations; the size of a language's circle is proportional to the number of people who speak it.)


Want to influence the world? Map reveals the best languages to speak
http://news.sciencemag.org/social-sciences/2014/12/want-influence-world-map-reveals-best-languages-speak

December 15, 2014

Speak or write in English, and the world will hear you. Speak or write in Tamil or Portuguese, and you may have a harder time getting your message out. Now, a new method for mapping how information flows around the globe identifies the best languages to spread your ideas far and wide. One hint: If you’re considering a second language, try Spanish instead of Chinese.

The study was spurred by a conversation about an untranslated book, says Shahar Ronen, a Microsoft program manager whose Massachusetts Institute of Technology (MIT) master’s thesis formed the basis of the new work. A bilingual Hebrew-English speaker from Israel, he told his MIT adviser, César Hidalgo (himself a Spanish-English speaker), about a book written in Hebrew whose translation into English he wasn’t yet aware of. “I was able to bridge a certain culture gap because I was multilingual,” Ronen says. He began thinking about how to create worldwide maps of how multilingual people transmit information and ideas.

Ronen and co-authors from MIT, Harvard University, Northeastern University, and Aix-Marseille University tackled the problem by describing three global language networks based on bilingual tweeters, book translations, and multilingual Wikipedia edits. The book translation network maps how many books are translated into other languages. For example, the Hebrew book, translated from Hebrew into English and German, would be represented in lines pointing from a node of Hebrew to nodes of English and German. That network is based on 2.2 million translations of printed books published in more than 1000 languages. As in all of the networks, the thickness of the lines represents the number of connections between nodes. For tweets, the researchers used 550 million tweets by 17 million users in 73 languages. In that network, if a user tweets in, say, Hindi as well as in English, the two languages are connected. To build the Wikipedia network, the researchers tracked edits in up to five languages done by editors, carefully excluding "bots".

In all three networks, English has the most transmissions to and from other languages and is the most central hub, the team reports online today in the Proceedings of the National Academy of Sciences. But the maps also reveal “a halo of intermediate hubs,” according to the paper, such as French, German, and Russian, which serve the same function at a different scale.

In contrast, some languages with large populations of speakers, such as Mandarin, Hindi, and Arabic, are relatively isolated in these networks. This means that fewer communications in those languages reach speakers of other languages. Meanwhile, a language like Dutch—spoken by 27 million people—can be a disproportionately large conduit, compared with a language like Arabic, which has a whopping 530 million native and second-language speakers. This is because the Dutch are very multilingual and very online.

The network maps show what is already widely known: If you want to get your ideas out, you can reach a lot of people through the English language. But the maps also show how speakers in disparate languages benefit from being indirectly linked through hub languages large and small. On Twitter, for example, ideas in Filipino can theoretically move to the Korean-speaking sphere through Malay, whereas the most likely path for ideas to go from Turkish to Malayalam (spoken in India by 35 million people) is through English. These networks are revealed in detail at the study’s website.

The authors note that the users they studied, whom they consider elite because—unlike most people in the world—they are literate and online, do not represent all the speakers of a language. However, “the elites of global languages have a disproportionate amount of power and responsibility, because they are tacitly shaping the way in which distant cultures see each other—even if this is not their goal,” Hidalgo says. When conflict in Ukraine flared this past summer, most people in the world learned about it through news stories originally written in English and then translated to other languages. In this case, “any implicit bias or angle taken by the English media will color the information about the conflict that is available to many non-English speakers,” Hidalgo says.

The networks potentially offer guidance to governments and other language communities that want to change their international role:

  • “If I want my national language to be more prominent, then I should invest in translating more documents, encouraging more people to tweet in their national language,” Ronen says.

  • “On the other side, if I want our ideas to spread, we should pick a second language that’s very well connected.”

For non-English speakers, the choice of English as second or third language is an obvious one. For English speakers, the analysis suggests it would be more advantageous to choose Spanish over Chinese—at least if they’re spreading their ideas through writing.

The problem of measuring the relative status of the world’s languages "is a very tricky one, and often very hard to get good data about,” says Mark Davis, the president and co-founder of the Unicode Consortium in Mountain View, California, which does character encoding for the world’s computers and mobile devices. “Their perspective on the problem is interesting and useful.”

Cultural transmission happens in spoken language too, points out William Rivers, the executive director of the nonprofit Joint National Committee for Languages and the National Council for Languages and International Studies in Garrett Park, Maryland. Data on interactions in, say, the souks of Marrakech, where people speak Arabic, Hassaniya, Moroccan Arabic, French, Tashelhit, and other languages, are impossible to get but important in cultural transmission, he says. He adds that “as the Internet has become more available to more people around the world, they go online in their own languages.” When they do, now they know how to connect to other languages and move their ideas, too.

[click to enlarge]

Connections by Published Book Translations

Connections by Tweeter Translations

Connections by Wikipedia Edits Translations


Global Language Network - Cesar Hidalgo
MIT Prof. Cesar Hidalgo on multilingualism, hierarchy of the
language networks, and cross-lingual research









Related ~

What Language the World Will Speak in 2115