I took the “featured image” of the place that according to tradition is where the shepherds were when they saw the angels who directed them to the new born baby Jesus.
Ya, I know, not much to look at. When I took the picture I wasn’t sure what I was trying to do, or get. But now I realize that is the point. Everything in Israel having to do with important sites particularly dealing with Christianity are all kind of over the top. They are kind of a little too much. Not disrespectful too much, but more in the sense of “all and anything we can do” in order to properly commemorate a site of meaning and importance to a Christian. Yea, ok, but….
The crucifixion site is probably the most “over the top”, just all kinds of stuff. Sure, it’s important, it’s as important as it gets and surely it’s tough to decide how much or how little you really want to mark a site.
Here and Capernaum are still essentially the same, and no question the Sea of Galilee was my favorite site in Israel. Both very much as Jesus would have seen them, or the shepherds. Bethlehem was important in that time, but only in terms of King David being born there and Micah’s prophecy that the Messiah would be born there, Micah 5:2. In Jesus’ time, 1,000 years after David, Bethlehem was a backwater, at best a notable cross roads. Why would the King of all Creation, the Lord of all, Savior of all, Messiah, why would the Son of God, King of Kings be born in this otherwise unremarkable place? And what happened to those shepherds in that unremarkable place?
They’re probably lying on the rocky soil in Israel, just trying to get some sleep. Shepherds were the lowest caste in Israel, just one small rung up from those who were criminals. They were ceremonially unclean so they couldn’t go to temple and worship. They were also not allowed to testify in courts, participate in any civic activity. They spent all their time in the fields with sheep, so you know they didn’t get a lot of invitations to visit for dinner.
But there these unremarkable people are, in this unremarkable place and the very remarkable happens! The sky lights up like nothing they could imagine. Legions of angels are standing over them. the “host of heaven”, that is the army of heaven. Angels aren’t the fluffy nice lady figures we imagine, angels in the Bible were very much portrayed as military, host means “army”. These shepherds must have been scared out of their minds by this. But the angel leader says “fear not”, we’re not here to overwhelm you. We’re here to tell you this amazing news, to you who aren’t amazing! This child is born, the Messiah, the promised One and you are invited to be His first visitors.
These bedraggled men, get up from their sleep from this unremarkable place, schlep through the darkness (there weren’t many roads and no street lights in Bethlehem in 1 AD), they find their way to this barn. They might have heard a baby cry from the barn. A baby in a barn, this time of night? And there they found the Savior of mankind, His mother Mary, no doubt still recovering. And the man God chose to give earthly guardianship to, Joseph, watching over the mother and child.
It really does stagger the imagination that God chose for His Son to be born in a remarkable way and yet to unremarkable people in an unremarkable place. He does not regard man, you could be king of the world, but God, having created that world, would not be impressed. With all that, yet His Son is born in such an ordinary place and the first people outside of His family to see Him are shepherds.
Jesus was born to save all people, He was born so that all could know Him as Savior. Not some all- powerful being, but the very close and knowable Son of God.
It is important. I realize that too much focus on the “apologetics”, the issues that are based more in terms of history, science, social sciences, archaeology should never overshadow faith. They should never be the reason that we are Christians, that we know Christ as our Lord and Savior. Because I am giving this issue a lot of attention is not my way of saying Christianity is real, look at the documented facts. People may find the arguments compelling, they may even be convinced, but you are going to be saved by what the Holy Spirit is doing in your soul. Hey, who knows He may be using these arguments, but the cut to the chase is that coming to know Christ as your Lord will be because of Him, not because of what you do.
Now that I’m over the Gospel disclaimer, I move along to a book that I’ve been reading by Philip Yancey. I’ve written about those writers who, if they published their grocery list, I would read it. Yancey is one of those writers and much thanks to my brother in the Lord Rev Dr Mike Ramey for this gift.
The book, “Vanishing Grace”, seems to be sort of in the series of books, “What’s So Amazing About Grace”, for example, by Yancey. He discusses the fact that Christians and the church don’t seem to really practice grace and that there certainly isn’t any grace in contemporary society.
As part of the discussion he includes a section on the relation of science and Christianity. Most would say say that they are mutually exclusive, but when God is the One who has created all that science studies, clearly they aren’t. Yancey quotes Sir William Bragg, “…a pioneer in the field of X-ray crystallography, who was asked whether science and theology are opposed to one another: ‘They are: in the sense that the thumb and fingers on my hand are opposed to one another. It is an opposition by means of which anything can be grasped.’ For much of history the great scientists – Copernicus, Kepler, Galileo, Newton, Leibniz – believed their discoveries in ‘the ‘the book of nature’ comprised a form of revelation, teaching us clues about a creator God.” (p 177)
“I suggested to the panel that although science had contributed much to modern life, there are at least three important questions for which it has no answers since they lie beyond its bound. (1) Why is there something rather than nothing? (2) Why is that something so beautiful and orderly? (3) How ought we to conduct ourselves in such a world?…” (p 177)
Theology used to be considered the “Queen of the sciences”, that it was where all the sciences end up. There are those whose “faith” is in science, the evolutionists believes in Darwin’s writings even though it is not even a good hypothesis, no less ‘theory’. Their faith, compared to the reality of Jesus and His incarnational ministry, is most definitely “blind faith”. The historocity of Jesus is really beyond dispute, He is the most studied individual in history and despite fallacious attempts to discredit the original texts and writings down through the centuries the certainty of His life is more than any figure in antiquity.
Another discussion that’s been impressed on me is the impossibility of life here on earth. “Scientism” (my own creation for the ‘religion of science’) ‘science’ insists that there has to be life elsewhere. Hey maybe there is, God’s going to do His will regardless of the ‘impossibility’ involved, we’re here aren’t we? But to say that life can be blindly reproduced in other parts of the universe, despite the impossible odds of life on earth, is just not dealing with reality. “…In their heyday the Soviets swept the sky with huge antennas listening for messages. Some scientists estimated the universe the universe would reveal a hundred thousand, perhaps a million advanced civilizations. Enthusiasm cooled as, one by one the projects failed to turn up any evidence of intelligent life.” (p 178)
I would quickly note that the “SETI” program in the United States has been mostly discontinued except for sparse private funding.
Yancey elaborates on the discussion about the impossibility of blind creation of the universe. “Scientists themselves who calculate the odds of the universe coming into existence by accident suggest such boggling figures as one in 10 to the 60th power. [That’s one chance in 10 with 60 zeros]. Physicist Paul Davies explains, ‘To give some meaning to those numbers, suppose you wanted to fire a bullet at a one-inch target on the other side of the observable universe, twenty billion light years away. Your aim would have to be accurate to that same part in 10 to the 60th power.’ Stephen Hawking admits that if the rate of expansion one second after the big bang had varied by even one part in a hundred thousand million million, the universe would have recollapsed. That’s only the beginning: if the nuclear force in certain atoms varied by only a few percentage points then the sun and other stars would not exist. Life on earth depends on similarly delicate fine-tuning: a tiny change in gravity, a slight tilting of earth’s axis, or a small thickening in its crust would make conditions for life impossible.” (p 178)
Yancey goes on to describe the responses of the high-priests of evolution (my snide remark) and undirected creation which are to the effect, ‘hey don’t try to confuse me with the facts: “Confronted with the staggering odds against random existence, Richard Dawkins simply shrugs and says, ‘Well, we’re here, aren’t we?’ He, along with many others, sees no need to assume a Designer behind such apparent evidence of cosmic design (although in a conversation with Francis Collins, Dawkins admitted that the fine-tuning of the universe is the most troubling argument for nonbelievers to counter). Scientists in the U.S. are equally divided, with 51 percent believing in some form of deity.” (p 179)
“…it occurred to me, that if the odds were reversed we likely would not have had a discussion. If someone calculated the odds of God’s existence at one in 10 to the 60th power, I seriously doubt any scientists would waste their time discussing faith issues with people who believed in such an improbable God. Yet they happily accept those odds of a universe randomly coming into existence on its own.” (p 179)
Yancey goes on to write about the narrow mindedness, the denial of facts that’s often attributed to religious fundamentalists that scientists demonstrate. They are not just in denial, but they are pejorative in their attitudes towards people of faith. There is certainly antagonism by Christians towards the secular, but the antagonism of those of the faith of “scientism” is much more narrow minded and dismissive. “When I talked with the Nobel laureates later, I asked about their own belief or disbelief in God. All three spoke of a strict Jewish upbringing against which they later reacted. Martin Perl, discoverer of the Tau lepton particle, said candidly, ‘Ten percent of Americans claim to have been abducted by aliens, half are creationists, and half read horoscopes each day. Why should it surprise us if a majority believe in God? I oppose all such superstition, and in my experience religion is mostly harmful. I limit my beliefs to observation, not revelation.'” Wow, that’s pretty narrow and bigoted. I know Yancey would not appreciate my lack of graciousness, but come on, really I’m just pointing out the obvious.
This obvious narrow-minded bigotry is not, mercifully, universal among scientists. But you have to wonder, people who claim to be driven by “observation”, can sure pick and choose and live in such denial. “…Albert Einstein, was more receptive to faith: ‘The scientist must see all the fine and wise connections of the universe and appreciate that they are not of man’s invention. He must feel toward that which science has not yet realized like a child trying to understand the works and wisdom of a grown-up. As a consequence, every really deep scientist must necessarily have religious feeling.”‘
“Einstein marveled that our minds are able to assemble patterns of meaning. As he told a friend, ‘A priori, one should expect a chaotic world which cannot be grasped by the mind in any way.’ The fact that this isn’t the case, that the cosmos is comprehensible and follows laws gives evidence of a ‘God who reveals himself in the harmony of all that exists.’ Yet Einstein could not bring himself to believe in a personal God such as the Bible portrays…” (p 180)
“Other scientists share Einsteins’ childlike wonder. Alexander Tsiaras, a professor at the Yale Department of Medicine, entranced a sophisticated crown at a TED conference with a video of the fetal stages from conception to birth. he had written the soft ware to utilize an MRI technique that had earned its inventor a Nobel Prize. The video compresses nine months of growth and development into a nine-minute film…”
“The human body largely consists of collagen – hair, skin, nails, bones, tendon, gut, cartilage, blood vessels – Tsiaris explains in his introduction. A rope-like protein, collagen changes its structure in only one place, the cornea of the eye, where it spontaneously forms a transparent grid pattern. As the video of speeded-up fetal development plays, this mathematician drops his objectivity, awed by a system ‘so perfectly organized it’s hard not to attribute divinity to it… the magic of the mechanism inside each genetic structure saying exactly where that nerve cell should go.'”
“…the programmer Tsiaras remarks, ‘The complexity of the mathematical models of how these things are done is beyond human comprehension. Even though I am a mathematician, I look at this with marvel: How do these instruction sets not make mistakes as they build what is us? It’s a mystery, it’s magic, it’s divinity.'” (p 181)
Carl Sagan was, of course, the high priest of “scientism” and was usually very antagonistic to Christianity. Despite his profound knowledge of the facts, he seemed to be much more motivated by self-promotion and enhancing the faith system he promoted. But Yancey writes:”…In an exchange of letters with Robert Seiple, then president of World Vision USA, Carl Sagan clarified that even he remained open to belief in God. He viewed with wonder the beauty and simplicity in the laws governing the cosmos. Summing up, he wrote, ‘As a scientist, I hold that belief should follow evidence and to my mind the evidence of the universe being created is far from compelling. I neither believe nor disbelieve. My mind is, I think, open, awaiting better data.'” (p 182)
I really hate it when someone plays me, and Sagan was playing. “Creationism” isn’t “proved” so I’m going to be a proponent of something that is statistically impossible, unless and until such time as there is proof of God. Huh? This is a person that is in denial. People like this love to talk about their objectivity, but they have none. Sorry, but these are narrow minded fanatics that insist that you agree with them in every detail or you’re the one with a problem. I’ve been watching a television show on people and their families who are out on the street abusing drugs. Frankly the attitude seems to be the same in “scientism”, don’t judge me, don’t try to confuse me with the facts, just enable me and leave me alone in my addiction, my denial, my own little abusive world. There are many scientists that are objective and have no problem trying to reconcile the reality of the created universe and the One who created it and His Son Jesus Christ who came to reveal the will of the One through whom all was created. I have always had an interest in various aspects of science long before I was a Christian. The astronauts of the 60s and 70s were my heros, I loved reading books dealing with astronomy and space travel. One of the earliest books I remembered reading was on Clyde Tombaugh, you know who he is? I have always been fascinated by astronomy, but seriously don’t get in my face trying to convince me that this massive, elaborate, amazing universe all spun into existence by accident. It didn’t and anyone who can understand probability understands that.
It’s gotten to be almost trite, cliche in the world, “can’t burn the midnight oil, the candle at both ends”. Did God make us to work 50 plus hours, to some people that would be a short week, constantly on call, always in touch via computers, cell phones. Sure, once in awhile you have to stretch. Finished graduate school 4 years ago, oh yeah many a time when that paper had to be finished and it needed to be finished that night it was an all-nighter. 29 years in the Coast Guard Reserve. In the Coast Guard reserve you were expected to augment a unit where your training was applicable to. I was trained on boats doing search and rescue and law enforcement. Especially after I was activated, but even doing reserve duty, there were many times where you could be working all day and be out all night, getting bounced around in lousy weather, having to be alert to save lives and property or enforce laws. Often this would be miles off shore in frigid weather for most if not all the night. Even in my corporate life trips would start early in the morning, end late at night and require late hours to do what was necessary in order to resolve issues with the customer.
Things haven’t gotten easier, technology means we’re on call at all hours, text messages, e-mail can be worked on and even responded to until all hours. Downsizing is across the board, few sectors of the economy haven’t seen a reduction of people which requires the remaining souls to pick up the slack.
Pastors are certainly not immune to emergencies at all hours and each one requiring asap attention. In addition to the needs of my congregation I am a chaplain for the York Police. I’ve responded to, mostly deaths, late at night, also the parent of a sexual assault victim. Our jobs have worthy reasons to put in long hours, but what happens when it becomes routine instead of the exception.
An article in Inc Magazine by Jennifer Alsever (Feb 2014 p 54) cites the following research:
“Research shows that making your staff wok marathon hours does more ill than good…
67% increase risk of developing heart disease for workers who put in 11 hours a day vs eight.
3X increased likelihood that those who work 50-plus hours a week will develop an alcohol abuse problem. [I think I’m the exception, no interest whatsoever, but you can certainly see how it would happen – Jim]
50% of employees are less productive as a result of stress
20 hours without sleep is equal to a 0.1 blood alcohol level, which is the equivalent of five or six dirnks (for people 160 to 180 hours).”
As a pastor I would hasten to add the loss of family time (ya, just ask my wife), you betchum that causes some stress. I hasten to add that odd/long work hours keep people from worship, either because they’re working or recovering thereof. Not to mention the lack of participation in other church activities. In my experience this causes a separation from church and the nurturing of being in the presence of the Lord and with brothers and sisters in Jesus. I have definitely seen it result in further separation and eventually just completely dropping out. While many want that relationship, they feel awkward just showing up once in awhile. Heck imagine a relationship where you show up once in awhile, go through the motions and run out the door at the earliest opportunity. Too often it just becomes an excuse, work isn’t really that demanding, but they just don’t want to deal and it’s a great excuse to the pastor. I’m kind of amazed at the excuses, actual and created, I know people shouldn’t have to, I’d much rather they gave me the blunt truth, but wandering away is just easier.
I would hope that if people are in that situation that they let me know. Their physical, mental health is a vital consideration when work life overwhelms your time, but spiritual health is also going to take a serious hit. Separation from the church, from the Word, from the Sacraments, from the support and encouragement of fellow Christians is going to take away ones spiritual strength and just turn them into an asset, a working machine. Long amounts of time dedicated to work is dehumanizing and subtly separates us from the spiritual nourishment that is so necessary to His creation who are made in His image. God doesn’t need rest, but He took time to set an example for us who are in desperate need of rest, by requiring us to observe the Sabbath.
Talk to your pastor, help him to see that you’re in need and need his help to keep you spiritually strong. Help him to think out of the box for worship opportunities, maybe just a time of prayer for two or more of you. Time of study that you could share on line, but something that keeps you connected. Maybe the church could have prayer for those who are separated for various reasons. But simply fading out is not acceptable, it contributes to the deterioration of your fellowship and we are commanded to meet together in Christ’s church (Hebrews) and we are not doing ourselves any favor by missing the revival, restoration and refreshment of being in the presence of the Lord with Christian brothers and sisters.
So let’s discuss, Wednesday morning 10am at the Green Bean Coffee Shop the corner of W King and Beaver Sts in downtown York. Park right behind the church and walk east about 4 doors.
A lot is being written lately, about how younger generations have just stopped going to church. I’m not sure that means stopped being a Christian, but just stopped going to church. Yea I guess this is my favorite whipping boy, but it’s tough to take a lot of “Christian” churches seriously today. Which is why I think it’s not just an issue of younger people but also of men. Women are relationally oriented and will support things that are important even if they don’t seem to be a achieving their purpose. I think the young and immature are too critical in their assessment of anything, except their own shortcomings. I think with men there is too little in terms of cooperation and truly understanding the purpose of a strong Christian relationship, e.g. “I have all the answers don’t need no one else.” Again a maturity issue since it does seem when guys get older they realize that they really don’t have all the answers and it’s not a weakness to find someone who does.
I do find it bizarre how I’m often treated as if a clerical collar took away almost 30 years of corporate and military experience. That lack of respect and maturity seems to have something to do with this lack of respect lack of seriousness on the part of many, the young particularly in respect to the church. The church needs to get out of the entertainment business, it needs to challenge the “big box” churches who lower the credibility and seriousness of the church and clergy need to start being a lot more assertive and a lot less in terms of people-pleasing and a sort of “Sunday School” theology. The rest of society would be doing itself and everyone else to start holding the church, clergy responsible for a serious theology and not country club/Sunday School mentality.
The church should start holding people to high expectations instead of just being happy there are butts in the pews. As much as the world doesn’t treat the church and clergy with respect, perhaps it’s time to have higher expectations of others before they are treated seriously instead of seeming to be accommodating just to get them into church.
Why is there an exodus of men and young from the church is that they aren’t serious and they, rightly perceive the church is not serious.
It’s reached the point of obnoxious with the NFL “gotta get it right”, multiple “reviews” of every tricky-tack play. Frankly they’re not interested in getting it “right” as much as trying to get some cheesey edge. In terms of living our lives in Christ in integrity, seriously trying to get our lives right for ourselves, our wives and our children and all that in relation to the church, not really interested in getting it “right” especially when the happy-clappy, people pleasing churches make it easy to not be taken seriously.
We’ve been trying to pull together a “flesh & blood group”, versus an on-line group for awhile about living our lives as Christians in the workplace. We have an on-line group on LinkedIn, but can’t seem to get it past that. More and more it seems we are disconnecting our work life and our other “vocations” from the fact that we are Christian. Seems like church is an activity we check off the list, instead of a time we come into contact with the living God, look at our life and what it means to be a Christian and how we are going to go back into the world and apply our Christian life.
For the “once in awhile” that we have people at our Wednesday morning “Coffee Break Bible Study”, we been using a book by Dr Gene Veith “God at Work: Your Christian Vocation in All of Life”, which I think is, unfortunately, out of print, but I did manage to grab one off of Amazon.
Dr Veith is the Provost at Patrick Henry College in Virginia and also a very prominent Lutheran leader, writer and teacher. As a Lutheran teacher he is obviously highlighting Martin Luther’s teachings and as Dr Veith points out: “For Luther, vocation, as with everything else in his theology, is not so much a matter of what we do; rather, it is a matter of what God does in and through us.”
This is an important distinction. Lutheran theology is all about what God does, not what we do. The issue of faith, for example. Too many Christian teachers talk about how we need faith. No argument there, but the issue becomes how we get faith. Too often it will be imposed on the person to somehow generate “faith”, otherwise they are somehow not good enough or worthy enough to be Christians. Sorry, but we don’t generate our own faith, when we trust in God and what He’s doing, the Holy Spirit will provide us the faith that we need. We don’t “choose” God, he chooses us. We don’t do anything to earn our way to salvation or justification, it is God who does it and that’s a very good thing. Let’s face it if it’s up to us to have enough faith or somehow achieve justification, really, how’s that going to work out for us? Right! We aren’t going to make it. But when we trust in the Holy Spirit to do it, how’s that going to work out? Yea, we have what we need because He provides us with it.
Obviously when God gives us that kind of trust and understanding that impacts our entire life He is going to do it far better in our life than we will. We trust that He is moving us where we need to be and what we should be doing. That applies not just on Sunday morning, but our lives at work, our lives with our parents, spouses, siblings and children, our lives in the community, whatever we do. God guides us in our entire life. We don’t say that because we go to work God’s not there. Of course God is there guiding us in an important aspect of our life. When we go to school, despite what many in the world think, God doesn’t wait at the door as if public education is somehow some greater “god”. Really! What part of our life is Jesus not Lord of?
We will have group meet at the Green Bean Coffee Co 10 am Wednesday mornings, right at the corner of W King and Beaver Sts in downtown York, Pa. Parking is available right behind the church, 140 W King St, and it’s just a few yards to the coffee shop.
My Christian background is a little odd, although more and more it’s becoming common among younger generations and is not out of the question with in my “baby boomer” generation. I was dedicated as an American Baptist (“Baptists” don’t baptize infants. Parents “dedicate” their children, promising that they will raise their child as a Christian in the Baptist Church.) I was married by a “Congregational” minister (it’s now called United Church of Christ). I was baptized by a United Methodist Minister and ordained by a Lutheran minister. I cannot say I was “raised’ as a Christian, no less in any particular tradition. I’m not saying that based on my checkered past that I’m an expert on various traditions of the Lord’s Supper, but my experience might give me a little bit of a unique perspective.
To be clear, yea, I have a firm conviction about the Lord’s Supper, I’m very serious about the Lord’s Supper. Lutherans would agree with Roman Catholics that the Bread and Wine in the Lord’s Supper is the true Body and Blood of Jesus. There’s disagreement as how that’s arrived at and dealt with, but just to give you a place to start to understand what the church’s position is. Having been a Methodist, I’ve seen the Lord’s Supper treated more like a cookie and coco break during worship, I’ve seen it treated pretty cavalierly in other traditions too, it’s offensive, it’s really offensive, it’s the Holy Body of our Lord and Savior.
I know I’m kind of stacking the discussion, but Jesus told us: “Take, eat; this is my body.”, Not this is a symbol, this is something I’m doing to be chummy, this is some weird mystical thing. No this is My Body, this is My Blood. This is what has been sacrificed for you, this is what has been given to be a part of you, this is what was given in order to assure you I paid the price for you sin and you are now forgiven, there should be no doubt in your mind about this.
OK? Don’t think there’s a lot of room to maneuver. When we treat the Body and Blood less than that, then it’s hard to take seriously those who treat His Body so lightly. For those of you who are so easily offended, this is real offense, mistreating the true Body and Blood of your Savior, the One who died to pay for your sins.
Rev Dr Peter Kurowski has written a really great book “Close Communion Conversations”, discussing issues associated with the Lord’s Supper. Since different denominations have different perspectives on the Lord’s Supper, most denominations try to specifiy with whom it is appropriate to allow to share communion with outside the denomination. For most of Protestant Christianity all you have to do is profess some acceptance of Christ and be able to fog up a mirror. Lutheran Church Missouri Synod takes our most solemn sacrament very seriously and, I feel at least, that it should be treated seriously by everyone, regardless of church or lack of church.
Therefore I refer to Dr Kurowski’s book to discuss the concepts of “Open Communion”, “Closed Communion” which are the two contrasts, and “Close Communion” which Dr Kurowski labels the middle ground.
“Open Communion in the extreme is the notion that the Lord’s Supper is administered to all people who come to the altar without any due diligence on the part of the administering pastor. This is not how Jesus wants His supper distributed. (1 Corinthians 4:1; Matthew 28: 18-20) Such a position is reckless and loveless. It creates Corinthian confusion. Church bodies that run this direction invariably will lose a true gospel centeredness lapsing into lawlessness. The person of Christ is diminished and “It is finished!” is rarely heard by the famished (John 19:30).”
‘Closed Communion” in the extreme is the notion that the Lord’s Supper is administered only to people who are communicant members of a denomination that has publicly declared altar fellowship. Though well meaning, this brittle approach is a reproach to many a saint who comes to the Lord’s Table hungering for righteousness but is met with a stone wall rather than a cup of compassion. The damage done when one’s position is too narrow is chilling, devastating and at times causes irreparable harm turning the Church – a hospital for sinners – into a kind of “Club Christ”, or a “Christ who clubs!”
“Close Communion Conversations” seeks to pursue the good golden gospel middle of genuine evangelical theology on altar fellowship issues…The guideline in service of the gospel runs this way: Although we have as a general rule closed communion we have exceptions to the rule. Boththe general rule and the exceptions to the rule are for the sake of the gospel. At the same time the exceptions ought not t become the rule.”
“Because of this evangelical guideline, I prefer the term close communion. It captures the theological tensions in which evangelical Christianity must live. It brings with it a paradoxical Lutheran edge.” (pp 9-10)
This sets the discussion and I want to emphasize that when in doubt, my preference is to have “closed’ communion. I’ve written about this before, but it is not to set some sort of “more worthy Christian”, but to assure that the recipient truly understands and accepts a correct understanding of what the Lord’s Supper truly is. I often tell those who are new to the Lutheran Church that we don’t want them to feel excluded, we want them to understand how seriously we take the Lord’s Supper, that it is for their spiritual health. As a member eligible to receive the Lord’s Supper a person stands before the church that, as a part of membership, they vow to accept the true understanding of what the Lord’s Supper truly is. I want to give people the Lord’s Supper, believe me it is one of the great parts of being a pastor. But I want to do it to the recipients spiritual health and nourishment and knowing that we both understand what we are doing.
Please feel free to discuss and I plan to have more discussion.
For the audio version of this sermon, click on the above link, or copy and paste it into your web browser. Thank you and God bless.
We make our beginning in the Name of God the Father and in the Name of God the Son and in the Name of God the Holy Spirit and all those who prepare for the coming of the Son in the new liturgical year said … AMEN!
Happy New Year, sounds a little weird, aren’t we supposed to have Christmas first and then have New Year? Today is the first Sunday of the church New Year, the time of Advent, the time where we wait in anticipation, our whole life is a time of waiting in anticipation of the coming of Jesus in the clouds of His power and glory. But for now we wait on the feast, the celebration of the coming of the Christ child. The Advent of His Kingdom in the world. We joined together in the Apostle’s Creed to remember that He will come again, to judge both the living and the dead. Those who have died in Christ will be raised to the resurrection the eternal Kingdom, the New Jerusalem.
Isaiah says “Be not so terribly angry, O LORD, and remember not iniquity forever. Behold please look, we are all your people.” (Is 64:8-9) Ya, Isaiah is addressing the Old Testament God. Remember Isaiah 6? Isaiah is raised into the presence of God: “Woe is me, I am a man of unclean lips… for my eyes have seen the King, the Lord of Hosts!’ (Is 6:5)? From the beginning of Isaiah to the end, our reading today, Isaiah is readily acknowledging the fact that we are sinful and unclean, we are simply not suitable to be in the presence of a pure, holy, God. Clearly God has revealed to Isaiah that we are sinful and there needs to be a solution to our condition. Yahweh makes it very clear to Isaiah that the sacrifices of Israel; rams, bulls, lambs, just doesn’t cut it. Read all through Isaiah 1: 10-15. But then what does God do? He promises that they will be made as white as snow… our sins will be like wool, nice and white, cleaned, made pure. He makes it very clear all through Isaiah’s book that we are sinful, and Isaiah is completely aware of his own condition. Imagine being brought straight into the presence of our completely holy God, just being overwhelmed by His holy presence, His Holy being and our being, the complete opposite, totally depraved and sinful. It must be an overpowering experience. Many people demand that God come into their presence, we couldn’t begin to cope with that, we would be consumed by our sinfulness in contrast to His holiness, we would be completely blown away and that’s why God won’t do it.
Until we completely internalize Paul’s words in our epistle reading: “I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus… who will sustain you to the end, guiltless in the day of our Lord Jesus Christ.” ( 1 Cor 1: 4, 8) Only in Christ are we guiltless, that we can then be in the presence of the Father, totally righteous and holy, but only through our baptism-new life, we are made holy, we don’t have to be reduced to the fear and disgust that Isaiah felt. In Christ, in the Father’s presence we are lifted up to joy, we can rejoice. I have no doubt that it will be an overwhelming feeling of love and freedom in Christ, in the Father’s presence.
Isaiah is making a plea for restoration. He has been made completely aware of how unworthy he is, how unworthy we all are. Isaiah is no better or worse then we are, none of us is any better or any worse. Isaiah is making this plea that we can be restored. In what way are we restored? We can now be in the Father’s presence, we are no longer separated from Him, alienated from Him. We are alienated from Him because we are aliens in relation to Him. No we aren’t green or odd-shaped, we don’t have antenna’s in our head, but our nature, as Isaiah has been made profoundly aware of, is totally opposite to His. He is completely holy, completely perfect, we are imperfect and deeply sinful. Walter Roehrs in the Concordia Self-Study Commentary writes: “Isaiah devotes the remainder of his book to correct two misconceptions his hearers and readers are prone to harbor about the way God wants to lead them to glory.” I might add that this is the way we think today, probably more so, then what the people in Isaiah’s time thought. “It is a fatal mistake on the one hand, to … walk with God with one foot, and with the other to stalk through the sewer of sin.”1 That’s the way we think today, “I’m good enough, I haven’t killed anyone, there are others much worse than me.” So we continue to live our lives in this mind-set that I can give God what ever I decide and He has to take what I give Him and deal with it. God is not a half-way kind of guy, it’s His way or no way. How the world comes to another conclusion totally baffles me. Why should a perfect, holy God be happy with some scraps that we throw Him, bring us into His presence and just allow whatever phony, mooshy, sentimental whim we chose over His perfect being? Why would He let our lusts and greed overcome His Holiness. Through our sin, we’ve messed up what God created, away from Him, cutoff from Him. He drove Satan out of heaven when Satan presumed to be better than God, why would He let us in to do the same thing Satan did? He’s not and if you think otherwise, you’re only kidding yourself. Dr Roehrs writes: “Isaiah had to set Israel straight [and by extension us who are now Israel] on both counts. He [Isaiah] foretold certain disaster for a sinful nation, a people laden with iniquity’ and so depraved as to lift ‘hands … full of blood’ to the Lord in a pose of prayer.” (Is 1: 4, 15)2 That’s us, and that’s not going to work in the presence of God the Father, but in Christ we become cleansed and pure and suitable enough to be saved to eternity in God’s salvation in Jesus.
Isaiah is acutely aware of the human condition in relation to God: “We have all become like one who is unclean and all our righteous deeds are like a polluted garment. We all fade like a leaf and our iniquities, like the wind, take us away.”
So what now, what needs to happen. Can we do anything that is going to make us closer to God, to make us more desirable, more deserving of being in His presence? No… But earlier in his book, Isaiah knew that God was going to move, to do something. It was going to take about 700 years, for us that would be intolerable! We want the solution, we want it now and well, if you can’t make it happen on our time table, we’re just going to have to get ourselves a new “god”. But in God the Father’s time, it is perfect, complete, not a band-aid fix, an eternal, complete, perfect fix: “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” (Is 9:6) I like what David Johnson says: “…Advent is not just anticipatory of a saccharin sweet nativity story, but bona fide bitter judgment against sin! Heaven and earth collide and are mingled in Jesus! God and man! Jesus is wrapped in human flesh; the world is wrapped in divine grace…”3 The seasonal color for Advent is usually blue, although purple is acceptable also. What other season is purple the seasonal color? Lent. The blue, and some say it’s bluish-purple, is a symbol of waiting, it represents Mary waiting with the rest of the church for her child. But the more traditional color is purple and like Lent means a time of repentance, in the sense of preparing for the coming of the Savior in repentance, being prepared for Him by repenting of our sins. That’s why we don’t normally sing Christmas carols, which are celebration, we are faithfully preparing and repenting so that in the Christ Child we are saved and we spend the Christmas season in joy and celebration. Spend the Advent season raising up your sins for forgiveness, clean out your heart, like you clean your house on Shrove Tuesday and you will be prepared to receive the child on Christmas Day as we receive the risen Christ on Easter.
The peace of God which passes all understanding keep your hearts and minds in Christ Jesus. Shalom and Amin.
1Roehrs, Franzman Concordia Self-Study Commentary p 490
The following article is from the NY Times, Nov 16, 2014. The subject has been a regular one of mine, in that I’m continually taken by the fear people have of failure. As a Christian pastor seems I deal with failure, at least in a secular sense on a regular basis, a lot more than I did in the corporate world or the military. Failure seems to be kind of built in, and if you read the Bible, you will see much failure, at least in the secular sense. While we see failure as “bad”, I really think that God kind of sees it more in terms of our faith. We see this daunting challenge that God has set in front of us, and our instinct is to just turn around and go the other way. But we can feel the Holy Spirit pressing on us to keep going. Say I’m witnessing to someone about Jesus. The Holy Spirit is pushing me to witness and the other person to hear what I’m saying and be led to Christ by the Holy Spirit. That person can refuse. Did I fail? No. I was faithful, I did what I was led to do, hopefully not only to the best of my ability but also with the Holy Spirit using me to act and speak through. All good things, I didn’t fail, I was faithful, and the take away should always be, that as much as I want someone to be saved in Christ, you can’t dray someone into the kingdom either.
The take away as a Christian is this God isn’t going to see failure the way we do. He’s led me through a lot in the world, business, military, civic, education, family, when I look back on it as a pastor, I really don’t see failure as much as I see God preparing me. Instead of getting too caught up in the world’s ideas, let’s faithfully follow the leading of the Holy Spirit, trust what He is doing and leave the results up to Him and take away the lessons and experience for ourselves. I’ve taken the discussion a little different route then what the author, Adam Davidson, probably intended, but the world knows that failure is often the route to success, we as Christians should know that we aren’t necessarily called to be successful, but we are called to be faithful. I’ve reblogged the article in total because it is a good discussion on how we should see the world:
“When you pull off Highway 101 and head into Sunnyvale, Calif., the first thing you notice is how boring innovation looks up close. This small Silicon Valley city, which abuts both Cupertino, the home of Apple, and Mountain View, the site of the Googleplex, is where Lockheed built the Poseidon nuclear missile. It’s where the forebear of NASA did some of its most important research and where a prototype for Pong debuted at a neighborhood bar. Countless ambitious start-ups — with names like Qvivr, Schoolfy, eCloset.me and PeerPal — appear in Sunnyvale every year. Aesthetically, though, the city is one enormous glass-and-stucco office park after another. Its dominant architectural feature, the five-story headquarters of Yahoo, a few minutes from Innovation Way, looks about as futuristic as a suburban hospital.
As an industry becomes more dynamic, its architecture, by necessity, often becomes less inspiring. These squat buildings have thick outer walls that allow for a minimal number of internal support beams, creating versatile open-floor plans for any kind of company — one processing silicon into solar-power arrays, say, or a start-up monitoring weed elimination in industrial agriculture. In Sunnyvale, companies generally don’t stay the same size. They expand quickly or go out of business, and then the office has to be ready for the next tenant. These buildings need to be the business equivalent of dorms: spaces designed to house important and tumultuous periods of people’s lives before being cleaned out and prepped for the next occupant.
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A staff office with a collection of reclaimed clocks.CreditMichael Vahrenwald for The New York Times
Perhaps the best place to behold the Valley’s success as a platform for innovation is a 27,000-square-foot facility just down the block from Yahoo. This is the warehouse of Weird Stuff, a 21-person company that buys the office detritus that start-ups no longer want. One section of the space teems with hundreds of laptops and desktops; another is overloaded with C.P.U.s and orphaned cubicle partitions. “If founders are in a building that’s costing $50,000 a month, and they’ve lost their funding and have to be out by next Friday, we respond very quickly,” said Chuck Schuetz, the founder of Weird Stuff.
Weird Stuff also acquires goods from the start-ups that succeed, when they are ready to upgrade offices and need to offload their old equipment. “We get truckloads every day,” Schuetz told me. He said that he receives a lot of calls from government offices and large corporate-network operators who desperately need, for example, a 1981 Seagate ST506 hard drive in order to keep a crucial piece of equipment running. But much of his stuff is bought by new waves of start-ups in search of inexpensive keyboards or cubicle partitions. What doesn’t move is sold to scrap dealers. “This,” he said, gesturing to the giant scrap bin out back, “is where everything ends up.”
For decades, entrepreneurs and digital gurus of various repute have referred to this era, in a breathlessness bordering on proselytizing, as the age of innovation. But Weird Stuff is a reminder of another, unexpected truth about innovation: It is, by necessity, inextricably linked with failure. The path to any success is lined with disasters. Most of the products that do make it out of the lab fail spectacularly once they hit the market. Even successful products will ultimately fail when a better idea comes along. (One of Schuetz’s most remarkable finds is a portable eight-track player.) And those lucky innovations that are truly triumphant, the ones that transform markets and industries, create widespread failure among their competition.
An age of constant invention naturally begets one of constant failure. The life span of an innovation, in fact, has never been shorter. An African hand ax from 285,000 years ago, for instance, was essentially identical to those made some 250,000 years later. The Sumerians believed that the hoe was invented by a godlike figure named Enlil a few thousand years before Jesus, but a similar tool was being used a thousand years after his death. During the Middle Ages, amid major advances in agriculture, warfare and building technology, the failure loop closed to less than a century. During the Enlightenment and early Industrial Revolution, it was reduced to about a lifetime. By the 20th century, it could be measured in decades. Today, it is best measured in years and, for some products, even less. (Schuetz receives tons of smartphones that are only a season or two old.)
The closure of the failure loop has sent uncomfortable ripples through the economy. When a product or company is no longer valued in the marketplace, there are typically thousands of workers whose own market value diminishes, too. Our breakneck pace of innovation can be seen in stock-market volatility and other boardroom metrics, but it can also be measured in unemployment checks, in divorces and involuntary moves and in promising careers turned stagnant. Every derelict product that makes its way into Weird Stuff exists as part of a massive ecosystem of human lives — of engineers and manufacturers; sales people and marketing departments; logistics planners and truck drivers — that has shared in this process of failure.
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The founder of Weird Stuff, Chuck Schuetz.CreditMichael Vahrenwald for The New York Times
Innovation is, after all, terrifying. Right now we’re going through changes that rip away the core logic of our economy. Will there be enough jobs to go around? Will they pay a living wage? Terror, however, can also be helpful. The only way to harness this new age of failure is to learn how to bounce back from disaster and create the societal institutions that help us do so. The real question is whether we’re up for the challenge.
After a tour of Weird Stuff, Schuetz mentioned a purple chair that he kept among the office furniture piled haphazardly in the back of his facility. Unbeknown to him, that chair actually provides a great way to understand the acceleration of innovation and failure that began 150 years ago. In ancient times, purple chairs were virtually priceless. Back then, all cloth dyes were made from natural products, like flower petals or crushed rocks; they either bled or faded and needed constant repair. One particular purple dye, which was culled from the glandular mucus of shellfish, was among the rarest and most prized colors. It was generally reserved for royalty. Nobody had surplus purple chairs piled up for $20 a pop.
But that all changed in 1856, with a discovery by an 18-year-old English chemist named William Henry Perkin. Tinkering in his home laboratory, Perkin was trying to synthesize an artificial form of quinine, an antimalarial agent. Although he botched his experiments, he happened to notice that one substance maintained a bright and unexpected purple color that didn’t run or fade. Perkin, it turned out, had discovered a way of making arguably the world’s most coveted color from incredibly cheap coal tar. He patented his invention — the first synthetic dye — created a company and sold shares to raise capital for a factory. Eventually his dye, and generations of dye that followed, so thoroughly democratized the color purple that it became the emblematic color of cheesy English rock bands, Prince albums and office chairs for those willing to dare a hue slightly more bold than black.
Perkin’s fortuitous failure, it’s safe to say, would have never occurred even a hundred years earlier. In pre-modern times, when starvation was common and there was little social insurance outside your clan, every individual bore the risk of any new idea. As a result, risks simply weren’t worth taking. If a clever idea for a crop rotation failed or an enhanced plow was ineffective, a farmer’s family might not get enough to eat. Children might die. Even if the innovation worked, any peasant who found himself with an abundance of crops would most likely soon find a representative of the local lord coming along to claim it. A similar process, one in which success was stolen and failure could be lethal, also ensured that carpenters, cobblers, bakers and the other skilled artisans would only innovate slowly, if at all. So most people adjusted accordingly by living near arable land, having as many children as possible (a good insurance policy) and playing it safe.
Our relationship with innovation finally began to change, however, during the Industrial Revolution. While individual inventors like James Watt and Eli Whitney tend to receive most of the credit, perhaps the most significant changes were not technological but rather legal and financial. The rise of stocks and bonds, patents and agricultural futures allowed a large number of people to broadly share the risks of possible failure and the rewards of potential success. If it weren’t for these tools, a tinkerer like Perkin would never have been messing around with an attempt at artificial quinine in the first place. And he wouldn’t have had any way to capitalize on his idea. Anyway, he probably would have been too consumed by tilling land and raising children.
The secret of the corporation’s success was that it generally did not focus on truly transformative innovations.
Perkin’s invention may have brought cheap purple (and, later, green and red) dyes to the masses, but it helped upend whatever was left of the existing global supply chain, with its small cottage-size dye houses and its artisanal crafts people who were working with lichen and bugs. For millenniums, the economy had been built around subsistence farming, small-batch artisanal work and highly localized markets. Inventions like Perkin’s — and the steam engine, the spinning jenny, the telegraph, the Bessemer steel-production process — destroyed the last vestiges of this way of life.
The original age of innovation may have ushered in an era of unforeseen productivity, but it was, for millions of people, absolutely terrifying. Over a generation or two, however, our society responded by developing a new set of institutions to lessen the pain of this new volatility, including unions, Social Security and the single greatest risk-mitigating institution ever: the corporation. During the late 19th century, a series of experiments in organizational structure culminated, in the 1920s, with the birth of General Motors, the first modern corporation. Its basic characteristics soon became ubiquitous. Ownership, which was once a job passed from father to son, was now divided among countless shareholders. Management, too, was divided, among a large group of professionals who directed units, or “subdivisions,” within it. The corporation, in essence, acted as a giant risk-sharing machine, amassing millions of investors’ capital and spreading it among a large number of projects, then sharing the returns broadly too. The corporation managed the risk so well, in fact, that it created an innovation known as the steady job. For the first time in history, the risks of innovation were not borne by the poorest. This resulted in what economists call the Great Compression, when the gap between the income of the rich and poor rapidly fell to its lowest margin.
The secret of the corporation’s success, however, was that it generally did not focus on truly transformative innovations. Most firms found that the surest way to grow was to perfect the manufacturing of the same products, year after year. G.M., U.S. Steel, Procter & Gamble, Kellogg’s, Coca-Cola and other iconic companies achieved their breakthrough insights in the pre-corporate era and spent the next several decades refining them, perhaps introducing a new product every decade or so. During the period between 1870 and 1920, cars, planes, electricity, telephones and radios were introduced. But over the next 50 years, as cars and planes got bigger and electricity and phones became more ubiquitous, the core technologies stayed fundamentally the same. (Though some notable exceptions include the television, nuclear power and disposable diapers.)
Celebrated corporate-research departments at Bell Labs, DuPont and Xerox may have employed scores of white-coated scientists, but their impact was blunted by the thick shell of bureaucracy around them. Bell Labs conceived some radical inventions, like the transistor, the laser and many of the programming languages in use today, but its parent company, AT&T, ignored many of them to focus on its basic telephone monopoly. Xerox scientists came up with the mouse, the visual operating system, laser printers and Ethernet, but they couldn’t interest their bosses back East, who were focused on protecting the copier business.
Corporate leaders weren’t stupid. They were simply making so much money that they didn’t see any reason to risk it all on lots of new ideas. This conservatism extended through the ranks. Economic stability allowed millions more people to forgo many of the risk-mitigation strategies that had been in place for millenniums. Family size plummeted. Many people moved away from arable land (Arizona!). Many young people, most notably young women, saw new forms of economic freedom when they were no longer tied to the routine of frequent childbirth. Failure was no longer the expectation; most people could predict, with reasonable assurance, what their lives and careers would look like decades into the future. Our institutions — unions, schools, corporate career tracks, pensions and retirement accounts — were all predicated on a stable and rosy future.
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Obsolete computer monitors mix with keyboards and other detritus throughout the 27,000-square-foot warehouse.CreditMichael Vahrenwald for The New York Times
We now know, of course, that this golden moment was really a benevolent blip. In reality, the failure loop was closing far faster than we ever could have realized. The American corporate era quietly began to unravel in the 1960s. David Hounshell, a scholar of the history of American innovation, told me about a key moment in 1968, when DuPont introduced Qiana, a kind of nylon with a silklike feel, whose name was selected through a computer-generated list of meaningless five-letter words. DuPont had helped to create the modern method of product development, in which managers would identify a market need and simply inform the research department that it had to produce a solution by a specific date. Over the course of decades, this process was responsible for successful materials like Freon, Lucite, Orlon, Dacron and Mylar. In Qiana, DuPont hoped that it had the next Lycra.
But not long after the company introduced Qiana to the market, it was met by a flood of cheap Japanese products made from polyester. Qiana, which only came close to breaking even during one year of sales, eventually sustained operating losses of more than $200 million. Similar shudders were felt in corporate suites across America, as new global competitors — first from Europe, then from Asia — shook up the stable order of the automotive and steel industries. Global trade narrowed the failure loop from generations to a decade or less, far shorter than most people’s careers.
For American workers, the greatest challenge would come from computers. By the 1970s, the impact of computers was greatest in lower-skilled, lower-paid jobs. Factory workers competed with computer-run machines; secretaries and bookkeepers saw their jobs eliminated by desktop software. Over the last two decades, the destabilizing forces of computers and the Internet has spread to even the highest-paid professions. Corporations “were created to coordinate and organize communication among lots of different people,” says Chris Dixon, a partner at the venture-capital firm Andreessen Horowitz. “A lot of those organizations are being replaced by computer networks.” Dixon says that start-ups like Uber and Kickstarter are harbingers of a much larger shift, in which loose groupings of individuals will perform functions that were once the domain of larger corporations. “If you had to know one thing that will explain the next 20 years, that’s the key idea: We are moving toward a period of decentralization,” Dixon says.
Were we simply enduring a one-time shift into an age of computers, the adjustment might just require us to retrain and move onward. Instead, in a time of constant change, it’s hard for us to predict the skills that we will need in the future. Whereas the corporate era created a virtuous cycle of growing companies, better-paid workers and richer consumers, we’re now suffering through a cycle of destabilization, whereby each new technology makes it ever easier and faster to create the next one, which, of course, leads to more and more failure. It’s enough to make us feel like mollusk-gland hunters.
Much as William Henry Perkin’s generation ripped apart an old way of life, the innovation era is sundering the stability of the corporate age. Industries that once seemed resistant to change are only now entering the early stages of major disruption. A large percentage of the health-care industry, for example, includes the rote work of recording, storing and accessing medical records. But many companies are currently devising ways to digitize our medical documents more efficiently. Many economists believe that peer-to-peer lending, Bitcoin and other financial innovations will soon strike at the core of banking by making it easier to receive loans or seed money outside a traditional institution. Education is facing the threat of computer-based learning posed by Khan Academy, Coursera and other upstart companies. Government is changing, too. India recently introduced a site that allows anybody to see which government workers are showing up for their jobs on time (or at all) and which are shirking. Similarly, Houston recently developed a complex database that helps managers put an end to runaway overtime costs. These changes are still new, in part because so many large businesses benefit from the old system and use their capital to impede innovation. But the changes will inevitably become greater, and the results will be drastic. Those four industries — health care, finance, education and government — represent well more than half of the U.S. economy. The lives of tens of millions of people will change.
Some professions, however, are already demonstrating ways to embrace failure. For example, there’s an uncharacteristic explosion of creativity among accountants. Yes, accountants: Groups like the Thriveal C.P.A. Network and the VeraSage Institute are leading that profession from its roots in near-total risk aversion to something approaching the opposite. Computing may have commoditized much of the industry’s everyday work, but some enterprising accountants are learning how to use some of their biggest assets — the trust of their clients and access to financial data — to provide deep insights into a company’s business. They’re identifying which activities are most profitable, which ones are wasteful and when the former become the latter. Accounting once was entirely backward-looking and, because no one would pay for an audit for fun, dependent on government regulation. It was a cost. Now real-time networked software can make it forward-looking and a source of profit. It’s worth remembering, though, that this process never ends: As soon as accountants discover a new sort of service to provide their customers, some software innovator will be seeking ways to automate it, which means those accountants will work to constantly come up with even newer ideas. The failure loop will continue to close.
Lawyers, too, are trying to transform computers from a threat into a value-adding tool. For centuries the legal profession has made a great deal of money from drawing up contracts or patent applications that inevitably sit in drawers, unexamined. Software can insert boilerplate language more cheaply now. But some computer-minded lawyers have found real value in those cabinets filled with old contracts and patent filings. They use data-sniffing programs and their own legal expertise to cull through millions of patent applications or contracts to build never-before-seen complex models of the business landscape and sell it to their clients.
The manufacturing industry is going through the early stages of its own change. Until quite recently, it cost tens of millions of dollars to build a manufacturing plant. Today, 3-D printing and cloud manufacturing, a process in which entrepreneurs pay relatively little to access other companies’ machines during downtime, have drastically lowered the barrier to entry for new companies. Many imagine this will revitalize the business of making things in America. Successful factories, like accounting firms, need to focus on special new products that no one in Asia has yet figured out how to mass produce. Something similar is happening in agriculture, where commodity grains are tended by computer-run tractors as farming entrepreneurs seek more value in heritage, organic, local and other specialty crops. This has been manifested in the stunning proliferation of apple varieties in our stores over the past couple of years.
Every other major shift in economic order has made an enormous impact on the nature of personal and family life, and this one probably will, too. Rather than undertake one career for our entire working lives, with minimal failure allowed, many of us will be forced to experiment with several careers, frequently changing course as the market demands — and not always succeeding in our new efforts. In the corporate era, most people borrowed their reputations from the large institutions they affiliated themselves with: their employers, perhaps, or their universities. Our own personal reputations will now matter more, and they will be far more self-made. As career trajectories and earnings become increasingly volatile, gender roles will fragment further, and many families will spend some time in which the mother is a primary breadwinner and the father is underemployed and at home with the children. It will be harder to explain what you do for a living to acquaintances. The advice of mentors, whose wisdom is ascribed to a passing age, will mean less and less.
To succeed in the innovation era, says Daron Acemoglu, a prominent M.I.T. economist, we will need, above all, to build a new set of institutions, something like the societal equivalent of those office parks in Sunnyvale, that help us stay flexible in the midst of turbulent lives. We’ll need modern insurance and financial products that encourage us to pursue entrepreneurial ideas or the education needed for a career change. And we’ll need incentives that encourage us to take these risks; we won’t take them if we fear paying the full cost of failure. Acemoglu says we will need a far stronger safety net, because a society that encourages risk will intrinsically be wealthier over all.
History is filled with examples of societal innovation, like the United States Constitution and the eight-hour workday, that have made many people better off. These beneficial changes tend to come, Acemoglu told me, when large swaths of the population rally together to demand them. He says it’s too early to fully understand exactly what sorts of governing innovations we need today, because the new economic system is still emerging and questions about it remain: How many people will be displaced by robots and mobile apps? How many new jobs will be created? We can’t build the right social institutions until we know the precise problem we’re solving. “I don’t think we are quite there yet,” he told me.
Generally, those with power and wealth resist any significant shift in the existing institutions. Robber barons fought many of the changes of the Progressive Era, and Wall Street fought the reforms of the 1930s. Today, the political system seems incapable of wholesale reinvention. But Acemoglu said that could change in an instant if enough people demand it. In 1900, after all, it was impossible to predict the rise of the modern corporation, labor unions, Social Security and other transformative institutions that shifted gains from the wealthy to workers.
We are a strange species, at once risk-averse and thrill-seeking, terrified of failure but eager for new adventure. If we discover ways to share those risks and those rewards, then we could conceivably arrive somewhere better. The pre-modern era was all risk and no reward. The corporate era had modest rewards and minimal risks. If we conquer our fear of failure, we can, just maybe, have both.
If you want people to like you, be 100% comfortable in your own skin. Hands down, there’s no more attractive quality than a person who is utterly comfortable with who they are. This quality transcends physical appearance, intelligence, education, income or personality. It is the cornerstone of success in business and in life.
Here’s the best news of all: your internal “comfort level” is not fixed; you can change it.
In the spirit of complete disclosure, if today you are insecure and self-critical, overnight you are not going to change into George Clooney. But you can certainly move in the right direction, and the more that you do, the more other people will like you.
To make progress, you need to do three things:
1.) Accept your qualities you cannot change. Don’t waste any psychic energy on things such as how your parents raised you or whether your feet are too large. (If this is a sensitive point for you, I apologize and mean no offense.)
2.) Recognize your ability to change is FAR greater than you once thought.You can’t change your height, but you can change how hard you work, how grateful you are for your blessings, how open you are to new ideas, how you approach difficult challenges, and how willing you are to pay the price for what you most want in life.
3.) Be persistent. It takes time to build confidence and competence. Invest the time, even on days when you feel as though you are sliding backwards.
To generalize a bit, no one likes incoherent thinking. We hate it when an attractive person complains about being unattractive. We dislike hearing someone make empty promises over and over again. Although we may not understand exactly what’s happening, we are not attracted to people who have obvious internal conflicts.
Or at least I’m guessing that’s what happens. All I know for sure is that people love people who accept who they are. You know what I mean: we’ve all seen people with obvious limitations utterly charm a room, because they focus on their blessings rather than on their curses.
There are ten million theories (a rough guess) about ways to be likable; most are hopelessly confusing and complex.
This one is pretty simple: accept yourself, and others will do the same.
I really think this article in Inc Magazine is very pertinent for everyone, but should be readily understandable by managers who are Christians. We’ve all heard the phrase “tough love”, but Issie Lapowsky points out that maybe we should be aware that there should be a balance between tough and love: “…research shows that tough love can be an effective form of leadership provided one strikes the proper balance between “tough” and “love”. (Feb 2014 pp 46-47)
Lapowsky points out what we as Christians should be striving for: “The challenge is to set high demands while still being supportive. ‘When you build a relationship on trust, then the majority of people are OK with tough love,’ says Christine Porath, a professor at Georgetown University’s McDonough School of Business. ‘They’ll rise to the occasion; some thrive on it.’
Frank Poore the founder of CommerceHub,… talks about how he will push his employees, but wants them to push back, he challenges them and wants them to defend their positions. But he also points out that he never makes it about them personally.
I agree, I want people to take a position, I want to find where people are. Ya, I guess it’s not playing into the kissy-kissy type of mindset that we have in society, but I think relationships grow with candor. I’m not trying to challenge, so much as I’m trying to engage, show how much I’m interested, because I’m pretty much always interested. In addition to challenging, anyone in leadership should be curious about pretty much everything. I don’t want to pry, but I do want people to feel comfortable confiding, I do want people to think that I’m someone who is interested and a good listener.
Too often I’ve seen managers/supervisors belittling a subordinate. OK, if necessary, you go back into a private space and candidly, but again not personally discuss what the problems are. If someone takes that personally, well, can’t do much with that. Frankly there are too many people who think that anything short of unqualified praise is a personal attack. Those people are going to have bigger problems than anything I’m going to be able to deal with, other than in a pastoral context. Even then too many people think of pastors as feel-good generators, sometimes you should even when they are wrong, but tough-love is as valid for pastors then anyone.
We all, ya pastors included, don’t like rudeness, respond to it poorly and are much less productive. That should be pretty obvious, but to too many people it’s not. Are we being critical because we are truly concerned, because we want to help? Or are we being critical just to benefit our ego? Jesus pushed on those around Him to strive to be best and often He had to show tough love, let’s learn from Him and try to emulate Him in the workplace and in every part of our life.
We still take some time during the workweek at the Green Bean Coffee shop corner of Beaver St and W King St Wednesday 10am, park right behind the church 140 W King. Look forward to meeting you or hearing from you. God bless.