Saturday, April 08, 2017

8.1 Electromagnetism

I've finally made it to Module 8 of the Navy Basic Electricity and Electronics series from the 1970s. The previous modules have been:

Module 8 is about Induction.

1. As we already know, whenever current runs through a conductor, it creates a magnetic field around the conductor. Magnetic lines of flux form circular patterns around the conductor. The "left-hand rule for conductors" says that if you wrap your left hand around a conductor with your thumb pointing in the direction of the current, the direction of your other fingers tells whether the lines of flux are going in a clockwise or counterclockwise direction.

Electricity flows from negative to positive in a conductor and a magnetic field loops from north to south around a magnet.

2. If you wind a conductor around something--say a cylinder of metal--you create a stronger magnetic field (and a definite north and south pole). Using the left hand rule, if you wrap your fingers around the cylinder in the way they are wound, your thumb will point toward the north pole of this magnet created by current.

By these observations, we are building toward understanding a new component we have not encountered yet--the inductor or "choke." It is a coil that is usually wrapped around an iron core.

3. A number of applications are mentioned in this section. The first is a "relay." A relay is used to control a high voltage circuit without being physically connected to it. A current in a low voltage circuit, when closed, causes a magnetic field to arise around a coil, which attracts a conductor on a higher voltage circuit in such a way that the other circuit closes and then current flows in it.

There are several reasons to want to energize a high voltage circuit without simply flipping a switch on it directly. One is the ability to do it by remote control. Rather than run high voltage lines from afar, you can run low voltage lines. This also increases the safety of the situation.

4. A second application is the electric bell. Coils are used such that when the circuit is closed, a magnetic field is created and an armature hammer is pulled to hit a bell. But when it is so pulled, it breaks the circuit and the magnetic field is broken. But when the field is broken, the iron connected to the armature hammer reconnects the circuit, causing the magnetic field to return and the armature hammer to hit the bell again.

This process will occur repeatedly and whatever rate you set up, calling the hammer to hit the bell repeatedly until the overall circuit is opened.

5. The two applications above used a fixed core. A solenoid relay uses a movable core. When the current is running through the coil, a magnetic field is generated which pulls the core into the coil (because the north-south pole created pulls the core into the south pole). If this core is connected to a spring, the spring can close a circuit.

This sort of solenoid relay is used to start a car. The ignition closes a low voltage circuit with the car battery, which pulls an iron core into a coil. As it moves, a spring closes a higher voltage circuit with the starter, which then starts the car.

6. Two symbols are often used in diagrams to show current flowing in or out of a conductor. A dot suggests that the current is flowing out of the conductor, like the tip of an arrow. An x suggests that current is flowing into the conductor, like the back part of an arrow.

Recipe for a Wesleyan Minister 3

Here is the final set of competencies for a Wesleyan minister. These are the professional competencies. The first two sets were:
Now professionally, a Wesleyan minister should be able to:
Worship
  1. Identify the theological foundations of worship.
  2. Know the appropriate theological and practical functions of the various elements of worship such as scripture, sacrament, prayer, preaching, music, offering, creed, drama, digital media, contemplation and response.
  3. Design creative and culturally relevant worship that is sensitive to a church’s history, theology and local community.
  4. Recognize and appreciate the various approaches to worship in the past and in other denominations and cultures today.
  5. Design a worship experience that engages people in connecting with God personally and corporately.
  6. Be sensitive to the Spirit’s leading in the planning process and during worship so the experience becomes transformative.
  7. Recruit, equip, and supervise the various members of a worship team and coordinate the related resources to foster transformative worship.
Evangelism and Mission
  1. Establish and sustain redemptive relationships which lead persons to Christ and engage them in discipleship.
  2. Demonstrate a desire and practice of prayerful dependence on God and exhibit compassion for the lost which fosters a missional climate.
  3. Articulate the biblical and theological meaning of a Christ-centered salvation/conversion.
  4. Demonstrate knowledge and awareness of one’s local cultural contexts for purposes of evangelism and mission.
  5. Utilize various methods to share the gospel personally and publicly.
  6. Lead and manage a missional culture in the local church through empowering and equipping others.
  7. Demonstrate Christ-like character and pastoral sensibilities such as prayerfulness, authenticity, compassion, humility, respect of others, an attitude of service and the ability to persevere.
  8. Demonstrate the values and traits necessary for pastoral leadership such as personal discipline, spiritual maturity, creativity, inspiration, relationship skills, conflict resolution, and team building.
  9. Demonstrate the ability to lead people to share a strategic vision with concrete goals, enabling the congregation to move forward.
  10. Demonstrate sound management practices including planning, organizing, delegating and managing oneself.
  11. Recognize, mentor, and develop leaders, while also receiving mentorship and accountability from another.
Christian Education
  1. Identify and sequence the teaching of biblical and theological knowledge for the purpose of Christian formation.
  2. Demonstrate knowledge of Christian development and ability to apply pedagogical methods and delivery systems appropriate for each age.
  3. Assess potential teachers for the character and teaching ability necessary to lead others effectively in Christian formation and to personally model effective life-changing teaching ability.
  4. Recruit, equip and supervise discipleship leaders for all ages.
  5. Effectively apply biblical and theological knowledge for Christian formation across the life-span.
  6. Manage budgets, learning space, equipment and other resources for the Christian formation of the church.
Preaching
  1. Preach with authenticity, self-awareness, humility and appropriate transparency.
  2. Plan sermons, sermon series, and church year preaching schedule.
  3. Engage in research for sermons that are theologically sound and address the needs of the congregation.
  4. Develop sound personal study habits for preaching.
  5. Write and deliver sermons aimed for life change, spiritual transformation and response.
  6. Develop theologically, exegetically and biblically sound sermons.
  7. Construct and deliver various sermon styles that are focused and clear.
  8. Deliver effective, articulate and engaging sermons using both verbal and non-verbal communication.
  9. Prayerfully seek and follow the guidance of the Holy Spirit in the formation delivery of sermons.
Congregational Care and Relationships
  1. Form many and deep relationships, be a likable person, build inclusivity, sense the needs of others and create a caring environment.
  2. Perceive unhealthy conflict and broken relationships between oneself and another and between other parties and bring resolution and reconciliation where appropriate.
  3. Design, equip, empower, deploy and supervise the laity in a strategy for congregational caring.
  4. Design and maintain records of small groups, social media ministries, prayer systems, visitation and other caring interventions and use them to provide comprehensive care of people.
  5. Recall psychological and spiritual principles of human behavior, demonstrate basic counseling skills, and determine when to refer counseling to other professionals.
  6. Be visible and known within the community, cultivate relationships within the community and willing to respond to community needs where appropriate.
  7. The pastor should know the needs of the congregation, and local culture; the congregation should have the sense that the pastor truly knows them. “Congregational and Community EQ”
  8. Demonstrate broad knowledge of a particular community’s needs and visibly cultivate relationships within the community.
  9. Create a system for being aware of major life events and transitions such as marriage, birth, sickness, death, retirement,  weddings, divorces, and other mileposts and has a strategy for responding with prayer and pastoral care.
Leadership and Management
  1. Demonstrate Christ-like character and pastoral sensibilities such as prayerfulness, authenticity, compassion, humility, respect of others, an attitude of service and the ability to persevere.
  2. Demonstrate the values and traits necessary for pastoral leadership such as personal discipline, spiritual maturity, creativity, inspiration, relationship skills, conflict resolution, and team building.
  3. Demonstrate the ability to lead people to share a strategic vision with concrete goals, enabling the congregation to move forward.
  4. Demonstrate sound management practices including planning, organizing, delegating and managing oneself.
  5. Recognize, mentor, and develop leaders, while also receiving mentorship and accountability from another.

Recipe for a Wesleyan Minister 2

Now the second set of competencies for a Wesleyan minister. The first set had to do with the person of the minister and cultural/context competencies. This set has to do with what you might call "foundational" competencies.

A Wesleyan minister should be able to:
Bible
  1. Articulate an understanding of Scripture as inspired and authoritative for Christian life and faith.
  2. Demonstrate an authentic love and passion for God’s Word, reflected in one’s devotional practices and a desire to apply Scripture to one’s life.
  3. Use Scripture in teaching, preaching and pastoral ministry to facilitate the Christian transformation of others.
  4. Know biblical themes and content comprehensively, as well as the background contexts of the biblical texts.
  5. Employ sound interpretive and exegetical methods in order to use the Bible effectively in preaching, teaching and pastoral ministry.
  6. Apply Scripture appropriately to a broad range of life situations.
Theology
  1. Know the key doctrines of the church and their basis in Scripture.
  2. Identify the distinctives of Wesleyan theology and its relationship both to evangelical theology and other theological perspectives.
  3. Practice theological research, compare and contrast differing theologies, and identify cultural influences on the theologies of particular groups.
  4. Understand and respect a broad range of theological perspectives.
  5. Develop a life-long positive and humble attitude toward learning.
  6. Communicate theology in clear, understandable ways that relate to life and mission and result in Christian transformation.
  7. Discern truth from error and articulate a sound basis for one’s faith.
Church History
  1. Know the broad sweep of church history including key eras, people, movements, and major ideas/theology.
  2. Know the historical development of the canon and how the Bible has functioned in the life of the church.
  3. Know the history of the development of key Christian doctrines throughout church history.
  4. Know the history and development of the Wesleyan and Holiness movements, especially The Wesleyan Church, its key doctrines, practices and polity.
  5. Know the general history of other church traditions/denominations and respect their various doctrines and practices.
  6. Know the influence of culture on the church throughout history and how it affects a local church today.
  7. Apply relevant aspects of historical Christianity to inform pastoral ministry and the life of the church today.
Wesleyan Identity and Ethos
  1. Articulate core Wesleyan doctrines such as entire sanctification, love, prevenient grace, optimistic soteriology, free-will and their application to life and pastoral ministry.
  2. Demonstrate an ability to proactively engage culture and community with the holistic Gospel through various strategies and initiatives.
  3. Demonstrate an ability to organize and lead small group discipleship and membership classes.
  4. Articulate a sound understanding of how God changes lives to become what God has designed us to be as human beings.
  5. Articulate a sound understanding of holiness of heart and the centrality of love for God and others and how it manifests itself in life and relationships.
  6. Develop a “rule of life” for engaging various spiritual disciplines and cultivating a vibrant intimate relationship with God.
  7. Articulate scriptural and theological rationale for gender, racial, and ethnic equality.
  8. Know how to engage the local church in acts of mercy.
  9. Know how to engage the gospel as it targets the root causes of various forms of social injustice such as poverty, sex trafficking, and pornography.
  10. Demonstrate increasing maturity in one’s life and love for others, integrity, purity of heart and life.

Friday, April 07, 2017

Recipe for a Wesleyan Minister 1

Russ Gunsalus, Dave Higle, and Joel Liechty did an amazing feat. They went around the Wesleyan Church asking everyone they could find what the competencies of a minister were. What is the knowledge, what are the skills, what are the dispositions that go into training a minister?

That listening tour generated a list of some 7400 outcomes, which over time they pruned down to 91. With their permission, I'd like to share in three posts the 91 competencies of a minister. Here are the first two domains

Be able to:

The Person of a Pastor
  1. Maintain a healthy balance between ministry, family, friends and self, and holistically care for oneself and family.
  2. Exhibit Christ-like character, such as humility, transparency, authenticity, and morality, including the ability to keep confidences, foster trust, practice financial integrity, and maintain a teachable spirit.
  3. Develop a healthy and maturing walk with God, including identifying and practicing personal spiritual disciplines.
  4. Recognize and develop pastoral virtues such as relational skills, servanthood, humility, empathetic listening, discerning the needs of others, genuine love and compassion for all people, and other pastoral care skills.
  5. Demonstrate respect for the leadership of others, embrace leadership responsibility and share leadership with others.
  6. Recognize the importance of tending to the health of one’s family and marriage, their families relationship to church life and expectations.
  7. Identify differing personalities, spiritual gifts and the dynamics of basic human psychology.
  8. Interact with and relate well to others, including skills of listening and managing interpersonal conflict.
  9. Demonstrate a genuine love of others and the graces of ministry.
  10. Demonstrate a basic awareness of one’s own self, including one’s personality, strengths, and weaknesses, in relation to one’s environment.
  11. Manage oneself, including the use of time, accountability and personal support systems.
  12. Demonstrate evidence of a trajectory of lifelong learning both in areas related to ministry and in one’s knowledge of the world.
  13. Demonstrate evidence of an authentic call from God for vocational ministry and a strong sense of one’s ultimate identity grounded in Christ rather than a position or performance.
Culture and Context
  1. Demonstrate love, sensitivity and respect for the cultures of one’s church, community and other groups.
  2. Recognize key aspects of local/global culture, history, worldviews, and any other aspects of context necessary for effective pastoral ministry.
  3. Develop a method of ministry in relation to varying ministry contexts, including ministry to persons of different generations, ethnicities, genders and cultures.
  4. Ability to distinguish between genuine Christian beliefs and the various ways in which they often play out in specific cultures and contexts.
  5. Design and communicate a contextual strategy for outreach that engages the local culture and cultivates relationships with various people in the community.

Thursday, April 06, 2017

Friday Science: Charges

Being Interim Dean of the (mostly) undergraduate School of Theology and Ministry has seemed a whole lot more work than it was being Dean of the Seminary. :-)

In any case, I've fallen behind on my Friday Science posts in the "Gen Eds in a Nutshell" series. Here's the last one. One realization is that I both have forgotten more and am further behind in my knowledge of electomagnetism than I thought. That post is mostly done but has been sitting incomplete since January.

So I'm trying to inch through this book, which will take about half a year. I am inching through another science book too, Adam and the Human Genome. In any case, I may give some progress reports on Fridays on things I'm reading in science. When I feel I have enough to finish the Gen Ed post on electromagnetism, I'll post it and move on.

So here's notice. I've finished the first chapter of the electromagnetism book. It was on charges and Coloumb's Law. :-)

Sunday, April 02, 2017

Seminary PL39: Giving in the Bible

This is the eighth post on church administration in my "Seminary in a Nutshell" series. In this series, I first did a section on the Person and Calling of a Minister. Now this is the thirty-ninth post in a section on the Pastor as a Leader (see at the bottom).

The previous post looked at church budgeting. This post is about giving in the Bible.
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1. The idea of giving of your flock or crop to God stretches back in time well beyond the time of Israel. In Genesis 14, when Abraham is returning from a successful battle in which he has taken spoils, he gives a tenth of the spoils to Melchizedek, the priest of "El-Elyon." At that time, God was not yet known by his name YHWH and so those who worshiped him simply knew him as "the highest God," in Hebrew "El-Elyon." [1]

This practice of giving a tenth not only signified one's thankfulness to God but also provided food to the priests of God as well. Leviticus 27:30-32 indicates that the Israelites were to give a tenth of their crops and a tenth of their flocks and herds to the LORD. Apparently if you wanted to keep the food, you could give shekels (money) worth 120% the value (Lev. 27:31).

It is currently popular to suggest that when you splice together all the passages in the Law on the tithe, you end up with something like 23.3% worth of tithe. [2] This is in fact how some later Jews interpreted these passages. For Josephus, writing in the late first century AD, a first tithe was for the Levites (Num. 18:21-26). A second tithe was to be eaten at the festivals (Deut. 14:22-27). Then a third tithe was for the poor of your village, every third year (Deut. 14:28-29). [3]

However, most experts on the original meaning of the Pentateuch believe that differing versions of the same traditions appear in different books of the Law. For example, we have the 10 Commandments not only in Exodus 20 and Deuteronomy 6, but also scattered in passages like Leviticus 19.

So when we look at Leviticus 27:30-32, Numbers 18:21-26, and Deuteronomy 14, we probably should not think of different tithes but different traditions about the same basic concept. Some standardization of the tithe no doubt took place after the exile.

2.  In late 1800s America, tithing became the model for churches to support themselves. It was not the case previously. For example, Methodists funded their churches largely by charging for the pew in which you sat. The "Free" Methodist Church was in fact founded in 1860 in part as a church where you could sit anywhere for free.

But around the turn of the century, the model of "storehouse tithing" became popular, based on Malachi 3:10: "Bring the whole tithe into the house of storage." Malachi, written perhaps in the late 400s BC, criticized Israel both for not bringing all their agricultural tithe to the LORD and for bringing defective sacrifices to his altar (1:8).

This model was used at the end of the 1800s to argue that the church should be supported by giving a tenth of a person's income to the church. There was some opposition to this movement at the time, especially by those who felt that a tenth wasn't enough. Because many groups believed that the Lord was going to return any day, some argued that Christians needed to surrender everything to the Lord, not just a tenth.

3. Jesus does assume the tithe in relation to his Jewish audience (Matt. 23:23), and we can wonder if Matthew's Jewish Christian audience in Palestine tithed. Presumably this would have been an agricultural and herd/flock tithe for agricultural families rather than a money tithe. The giving of most Jews outside of Jerusalem was the "half-shekel" tax they sent yearly to Jerusalem, not a very large amount of money.

However, the New Testament never applies the tithe in relation to Gentile converts. The New Testament does teach that Christians need to give to support its ministers and to help others from their surplus. It even honors those who give all that they have to the community of faith. But it does not instruct a specific amount, placing the specifics of Christian giving into the category of personal conviction or of membership in specific church groups.

4. What are the New Testament principles in relation to giving. First, we have already looked at 1 Corinthians 9:9-10, where Paul suggests that churches are obligated to support materially those who minister to them. The Pauline model of giving seems to be that a church should share whatever abundance of blessing God gives it.

2 Corinthians 8-9 suggests a model where God at times blesses one segment of the church and at other times blesses another. When one group is blessed, they should give of their excess to those in need. Then when the situation is reversed, the giving will reversed. We are talking more than ten percent here. The model is that all of your excess is available for those in need, especially those in the church.

We should keep in mind how different the economics were in New Testament times. Most people barely had enough to live--they were on a "subsistence" living. Excess was thus anything above what you needed to eat. I know I could easily eat individually for $300 a month. My excess is way more than 10%. The bulk of my income is excess, although most of us get ourselves entangled in mortgage payments, student loans, and much much more.

The earliest church of Acts 2 shared their possessions in common. Groups that are planning for Jesus to come back any day often go completely communal. Some of those that did so in the late 1800s and early 1900s ended up without anything for their people to live on. There is nothing unbiblical about using a core of resources to generate a continuing stream of blessing for others.

Nevertheless, Acts holds up as a model the idea of sharing any excess we might have with those in need. Paul tells of how Peter and James wanted him to remember the poor (Gal. 2:10). Galatians 6:10 implies that this spreading of good is not limited to the people of God.

5. In the end, nothing we have is ours. It all belongs to the Lord. We are but stewards of it. So do we love the Lord with all our income? Do we love our neighbor as ourselves with all our income?

Next Week: Pastor as Leader 40: Capital Campaigns

[1] Jacob also promises to give Yahweh a tenth of all God gives him at Bethel. The name of YHWH may be an after-the-fact reference to God's name, since Exodus 6:3 suggests that Jacob only knew God as "El-Shaddai," "God Almighty," and that the name YHWH was only revealed at the time of Moses.

[2] E.g., https://www.gotquestions.org/tithing-Christian.html

[3] Josephus, Antiquities, 4.67, 226, 240; cf also Tobit 1:6-8.

Leadership in General
Strategic Planning
Church Management
Conflict Management
Church Administration

Saturday, April 01, 2017

7.3 Voltage Dividers

This is the final section of Module 7 in the Navy Basic Electricity and Electronics series, a module on parallel circuits. The first two sections were:

7.1 Solving Complex Circuits
7.2 Voltage Reference

1. A circuit can be divided up in a way that provides different voltages to different parts of the circuit. Such a circuit is called a "voltage divider."

The picture below is an example of the kind of circuit that divides off voltage in order to work lamps of various volts and amps. The first lamp needs 6 volts at 2 milliamps. The second needs 12 volts at 8ma.

How many ohms does each resistor need to be in order to supply the appropriate volts and amps?

2. So R3 is called the bleeder resistor. You can generally estimate the bleeder current as one tenth of the total current elsewhere. Since 8 + 2 = 10 ma, we can estimate the bleeder current through R3 as 1ma.

Since voltage is common in parallel and E = IR, then 6v = (1ma)R. R3= 6 kilohms.

3. By this process one can go on to determine the value of R2 and R1 as well. The 1ma from R3 combines with the 2ma from DS1 yielding 3ma in R2. The 12V in DS2 minus the 6V over R3 suggests there is 6 volts across R2. E = IR, so 6V = (3ma)R2. So R= 2 kΩ.

4. We can follow the same process to solve for R1, which turns out to be 11ma over 12V or 1.1 kΩ.

Tuesday, March 28, 2017

15. Putting on a Show

Chapter sixteen of Konrad Heiden's 1944 book, Der Fuehrer focuses on Hitler's pretense to follow the constitution as he wound his way into the system. My reviews of the earlier chapters were:
1. Hitler "never won the confidence of the popular majority--never as long as there were free elections in Germany" (411). But soon enough he would do away with those. Then it wouldn't matter whether the majority of people liked him or not. There would be no more elections to vote him out once he got his foot in the door.

Hitler had the loyalty of the "most determined tenth of the nation" (402), and that was enough.

"Hitler wormed his way into the state system... just by playing the good boy." The leaders who let him do so knew he wasn't good. Many of them detested him. Hitler was often laughed at as a joke by others. Many thought he wasn't quite right in the head.

But they thought they could use him. He held a certain sway over the violent discontent of German society, the murderous bands of the dispossessed and unemployed. Hitler promised to follow the constitution and not to do away with it. Hitler's associates--men like Röhm--convinced others that "Hitler was more harmless than he looked, and not quite right in the head" (411). "Hitler, with all his eccentricities, was not really so bad" (409).

But you can't play with fire and not get burnt.

2. "The Nazis began to undermine and to destroy the state from the inside" (396). Hitler would become "a destroyer of democracy through democracy" (406). He would "perpetuate the paralysis of democracy" (407).

Hitler said he did not plan to institute a bloody tyranny. "Dictatorship was only the 'natural reverse side of democracy... in the event that the forces in this parliament cannot agree; but it must be limited to emergency'" (395). But once he declared the emergency, Hitler would never give democracy back.

They began to collect state secrets on everyone, spying on everyone. They used bullying tactics to squash moderating forces. When the movie, All Quiet on the Western Front came to Germany, Goebbels released mice and snakes in theaters until the movie was cancelled. The movie depicted the horror and misery of war at a time when the Nazis wanted to foment a lust for war.

They spoke contradiction to curry favor with whomever they needed to curry favor at the moment, "the double talk of propaganda" (400). if they needed the state on their side, they would tell the state they were going to stop their rabble supporters. But they built on the restlessness of the rabble. If you had four or five people, they could add an SA leader and have a squad. Six squads built to a troop. Two or three troops made a storm. Two or three thousand people in a storm made a standard, then a brigade, then a superior group.

The idea was that the future war would not be waged with a massive army, but with a mass of little groups of brigands like this that could strike on a moment's notice. "The future will bring small, highly efficient armies which are suited to carrying out quick and decisive operations" (399).

3. The spirit of the time was authoritarianism and dictatorship. Among democracies, there was a sense that the epoch was hiding from its doom. "A meaning had to be given to a world that had grown meaningless" (390). If it could be done by no other way, then it would be done by force.

Many were without work. The coal miners wanted their death traps reopened because "it was better to live in constant fear of death than to suffer the constant hunger of their families" (392).

Promise whatever you need to get the support you need at the time. Then you won't need support once you're in charge.

Thursday, March 23, 2017

Gen Eds 10b: Ancient China

This is the second post in the Classical Civilizations" unit of my World History series.

This is part of my "General Education in a Nutshell" series. The series consists of ten subjects you might study in a general education or "liberal arts" core at a university or college. The first topic in the overall series was philosophy. So far in the world history section:
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1. The first dynasties in China go back to the 2000s BC (the Xia Dynasty, 2070-1600BC), although our first written records only go back to the Shang Dynasty (1600-1046BC). One of the four ancient cradles of civilization (India, China, Egypt, Mesopotamia), Chinese civilization originated along the Yellow River, just as Indian civilization arose along the Indus River. Ironically, the movement to a "civilization" is often marked by the beginning of slavery by the Xia Dynasty.

The "Zhou" Dynasty is usually considered the period of the birthplace of Chinese culture, although the dynasty only had widespread control from 1046-771BC. In the second half of their time, they only had limited power in the east (771-221BC). This was a period with a collection of clans that warred off and on with each other.

The first half of this "Eastern Zhou" time is called the "Spring and Autumn Period" (771-476BC), during which there were four major clans: Qin in the west, Jin in the center, Chu in the south, and Qi in the east. [1] Then a split in the Jin clan led to the "Warring States Period" from 476-221BC.

There is something fascinating about the 500s BC around the world. Human cultures everywhere seem to have made some sort of a jump. Buddhism rises in India. This is the time of Isaiah 40-66, the center point of monotheism in the Old Testament. In China, this is when Confucianism (Confucius' given name was Kong Qiu) and Taoism (founded by Lao Tzu) originated.

2. The "Warring States Period" was brutal, with as many as eight different "states" vying for power (Qin, Chu, Qi, Yan, Han, Wei, Yue, and Zhao). The power that would emerge as the first real unifier of China as an empire was the Qin Dynasty (221-206BC), and the name "China" is thought to come from "Qin." They used iron swords. The Art of War was written in the Warring States period by Sun Tzu.

The Qin Dynasty was strongly autocratic, and they created a highly bureaucratic and centralized state. Their approach to governance is known as "Legalism" and every dissenter to the central authority was put to death. The diverse "One Hundred Schools of Thought" from the Spring and Autumn Period was purged, with only the schools of thought the Qin Dynasty approved of allowed to survive. All other literature was destroyed.

It was the shortest dynasty of all.

Nevertheless, it was during the Qin moment of history that Chinese writing was standardized for the first time. The Great Wall, although a wall was started earlier, received its first substantial building during the Qi Dynasty. The well-known "Terracotta Army" is a massive collection of life-size model soldiers, chariots, horses, and such in battle array, celebrating the victory of the Qin armies. It is located in the tomb of the Qin Dynasty.

3. The Qin Dynasty only lasted 15 years until it was defeated by the Han clan, which set up the Western Han Dynasty (206BC-AD9). Han was less oppressive. While the population under Qin rule was decimated, it expanded during the Han period. The Han empire was the first long-standing empire in the region.

It was during the Han Dynasty that the Silk Road began to take shape, the trading route for silk between China and the Western world. Also, a Confusion Academy was set up to train bureaucrats for the empire. Some subordinate rulers were empowered on the edges of the empire.

Remnants of the Han rule continued until AD220, mostly in the east. During this time, the Silk Road brought Buddhism into China. The Han period ended with natural disasters and decimation by war.

4. At the end of the Han Dynasty, the area of China was divided into three kingdoms (AD220-80), after which the Jin Dynasty began (AD265-420). Another dynasty called the Sui dynasty (AD581-618) built the Grand Canal, while extending the Great Wall. It is interesting that their rule was so short. It seems like the dynasties that focused on building projects were shorter than those that focused on war.

5. Ancient Chinese history is full of war between clans and factions, back and forth, back and forth. The highly disciplined and usually authoritarian bureaucracy is another feature.

Next Week: History 10c. Ancient Egypt

Take-Away:
  • Extreme authoritarianism is often short lived, and absolute power corrupts absolutely.
  • Trade inevitably changes a culture because of the inevitable influences from the outside, but you change them too.
[1] Cf. http://www.chinahighlights.com/travelguide/chinese-history/spring-and-autumn-period.htm

Tuesday, March 21, 2017

14. Hitler's Horrible to Work With

Today, chapter fifteen of Konrad Heiden's 1944 book, Der Fuehrer. My reviews of the earlier chapters were:
1. The men immediately around Hitler "never ceased to laugh at him or to become enraged against him" (368). "He was not on terms of true friendship with any."

To the crowds, he was a phenomenon, "Der Führer." "He made the masses see what they did not see, and not to see what they did see" (367), but it was not so for those around him. Those around him "were forced to hear this know-it-all, equipped with all the semi-education of his age, talking constantly of things he did not understand; they had to swallow the miserable German, the defective logic, the tasteless humor and false pathos which he brought forth at the dinner table as at the mass meeting; they had to suffer the bad manners... this raving dervish" (367-68).

"The most able men of his entourage refused to take him seriously--except as a demagogue" (373).

2. At a moment's notice he might begin to rage against cube-shaped houses or towers with flat roofs. "The fight against the flat sun roof was conducted with almost religious ardor, for this roof was 'Oriental, Semitic,' and absolutely 'un-German'" (365).

"On trips and walks he would suddenly run ahead, dragging his companions to some church or cloister, where he would surprise them with a lecture... Can't you see how that accounts for the magnificent stained-glass windows? It was not to be denied: when he asked if they did not see, nearly everyone saw" (361). :-)

3. Rudolph Hess helped him bridge the gap between his insufferable identity in private to his public phenomenon. "Suddenly, in the midst of a conversation, Hitler's face grows tense as with an inner vision... His eyes peer into the distance... and if the observer follower the direction of his gaze, sometimes, it has been claimed, Rudolf Hess can be seen in the far corner, with his eyes glued to his Führer, apparently speaking to him with closed lips" (359).

When Hitler was preparing for a speech, Hess would coach him. When Hitler was going to see an important visitor, Hess would coach him. It was as if this idiot of a man could only become the phenom with the help of his quieter, saner friend. "Hitler knew that his boundless imagination sometimes prompted him irresistibly to follies, and he expected Hess to protect him against himself at uncontrolled moments" (357). Imagine if Hitler had Twitter back then!

"Hitler only does the things that he happens to feel like doing" (380). So it was incredibly hard to get things done because he often didn't feel like staying on task. "Though he is the real source of energy in his cause and his enterprise, his incalculability is a serious obstacle to regular business." He often stalled a decision.

4. There was a "phenomenal untruthfulness" to Hitler, "which all his collaborators complained of" (368). "He deceived his co-workers even in small personal matters" (369). "He was always conspicuous for his hostility to hard facts, his fear of checkable details" (374). He would tell of the most fantastic conspiracy theories and his people would say, "You can't tell people that stuff." He would respond, "You can tell people anything!" (376).

He had a strange relationship to books. "He does not allow them to instruct him, but only to confirm his opinions" (374). "He virtually never quotes a single word from a classic author" (375). His walls were full of the most beautiful books, all of them unread.

I think I skipped a story in a previous chapter about a manuscript that Alfred Rosenberg gave to Hitler for approval. Hitler let it sit unread for months, although Hitler often stayed up throughout the night. Finally, he gave permission to publish it, sure it was fine. But it was quite anti-Christian and caused some problems for the movement. Hitler needed the church to get him into power and only then could he discard it.

5. Meanwhile, on his own he is a man of contemptible character. Even his artistic bend has a brutal character to it. In the early days of the movement he made promissory notes to be redeemed when the movement would succeed. On them he drew a beheaded woman representing the lie of those who disagreed with his ideas. "The true source of his belief in human vileness is self-observation" (377). He is vile and so assumes that everyone else is as well.

One hidden story from this period concerns his niece, his sister's daughter. In low times, he lived with them. He doted on her and, eventually, crossed a line by writing her a love letter. This letter was intercepted and purchased by someone from the movement for safe keeping, away from the public.

But then he wouldn't let her free. She was found dead at 23 while Hitler was away. It was declared a suicide but hard to say whether perhaps someone like Hess recognized in her Hitler's possible downfall. Once he had power, he purged hundreds of his enemies and former friends on June 30, 1934. The keeper of the letter was one of those murdered in the forest.

Sunday, March 12, 2017

Seminary PL38: Church Budgeting

This is the seventh post on church administration in my "Seminary in a Nutshell" series. In this series, I first did a section on the Person and Calling of a Minister. Now this is the thirty-eighth post in a section on the Pastor as a Leader (see at the bottom).

The previous post looked at some biblical passages of interest in relation to using a church's resources. This post is about budgeting and the finances of a church.
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1. In the denomination to which I belong (The Wesleyan Church), the "fiscal year," the finance year, the budgeting year, runs from May 1 to April 30. [1] A church's finances should thus be audited yearly thereafter, in May or June. In smaller churches, the books are usually kept by a volunteer treasurer. In larger churches, there is usually a paid staff member who keeps the books, a "director of finance" or "chief financial officer" (CFO).

One source suggests that the process for approving a church budget for the following year should begin at least four months before the next fiscal year. [1] In the church to which I belong, the board mostly voted on next year's budget in February, which some follow-up discussion in March.

The bulk of the budget planning can be done by a special budget committee or, in the case of the church to which I belong, a standing finance committee. In the church to which I belong, of a size between 1000 and 1500, the finance committee works with the director of finance to propose a budget that the broader board then adjusts or approves. In a smaller church, the board might play a more detailed role and the drafting of a proposal entrusted to the pastor/treasurer.

2. Most church boards will want to receive a monthly report that gives a sense of where the church is in its spending. This usually includes a breakdown of basic categories (a complete line item is probably overkill, although the treasurer should be able to provide it), the proposed budget for that category and the "year to date" expenditure in that category.

A good treasurer will know the typical ebb and flow of giving over the course of a year. So a church usually receives more in December than January because people are wanting to get some last minute charitable giving in so they can take it off of their taxes. Many churches in Florida lose a sizable portion of their congregation in the summer, as retirees head back north to Michigan and other places. So a good treasurer will know that the summer will be lean giving months and the winter much fatter.

A majority of church goers do not tithe. If 20% of your church attenders tithe, you are doing well. Personal giving information should be kept in strictest of confidence and pastors should resist the temptation to shame a congregation. Very few individuals should be privy to individual giving information. In some cases, a pastor may not want to know so that it does not interfere with relationships.

If the spending gets well beyond what it should be to date, expenses should be tightened. If individual ministry areas have a budget, each area might be asked to cut their budget by a certain amount. Financial expenditures can be curbed by cutting any number of corners (e.g., office supplies).

3. In 2015, churches of less than 200 in attendance had an annual budget of between $100,000 and $300,000. [2] Churches from 200 to 500 attendees ranged mainly between $300,000 to over $750,000 in budget. Churches of 500 to 1,000 ranged mainly between $750,000 and $2,000,000. Churches of over 1,000 tended to have a budget of over 1.5 million.

The percentages spent on various areas seem to be fairly consistent regardless of church size. The biggest expenditure of a church budget is often the salaries and benefits of the pastoral staff. A typical church might spend 45-50% of its budget in this area. This amount includes everything from base salaries to housing allowances to insurance to pension.

A number of resources suggest that a healthy ratio of church staff to church attendees is 76:1. [3] For every 76 people attending your church, you have one FTE or full-time equivalent of a staff member. A full-time equivalent (FTE) adds up part time staff. So if you have two part-time staff at 29 hours each, you might consider that the equivalent of one full-time person. [4]

The typical pay raise each year for the top-staff at a church is around 3%.

4. About another 20% of a church's budget might typical go for expenditures having to do with facilities and the debt thereon. So hopefully a church is not paying more than 10% of its yearly income on a mortgage and debt service in general. Then another 10% might go to utilities and maintenance of property.

5. Most churches have ministry related and outreach expenditures. This can include giving to missions far away or missional projects closer to home. The typical church spends at least 10% of its intake toward outreach or mission in some form or another.

The Wesleyan Church has a rather large (and complicated) expectation for contributions of local churches toward the denomination at large and its educational institutions. For the first $500,000 of a church with normal status, 2.75% goes to the denomination at large and 3.25% goes to the denomination's educational institutions. [6] The district in which that church is located then takes a cut as well. As such, a local church in the Wesleyan Church can find itself paying 10% of its income to the denomination.

6. The typical church has at least 2% of its budget in cash reserve. Perhaps it would be more ideal for an organization/individual to have at least a month's worth of reserve (a little over 8 percent).

7. When setting budget for the next year, there is a balance to find between realism and optimism. On the one hand, if a church never pushes itself to give more, it is unlikely it will. On the other hand, one personality segment of your church is likely to get frustrated if a church is always failing to reach its giving goals, even if it manages to end every year in the black.

Know thy congregation. Not every year needs to be a stretch year, but not every year has to end in budgetary defeat either.

Next Week: Pastor as Leader 39: Capital Campaigns

[1] Here is an annual report for a local church reporting attendance, income, and giving to the larger denomination of The Wesleyan Church.

[2] D. Martin Butler, Foundations of Church Administration: Professional Tools for Church Leadership, B. L. Petersen, E. A. Thomas, and B. Whitesel, eds (Kansas City, Beacon Hill, 2010), 67-79.

[3] "How Churches Spend Their Monday: An Executive Report," Church Law and Tax Store, 2014.

[4] E.g., "Salary, Staff, and Budget Trends of Large Churches," Church Law & Tax.

[5] While the Affordable Care Act is law, it is conventional to keep part-time staff under 29 hours so that an organization is not legally required to provide health care for them. In that sense, two part-time staff at 29 hours each is not really the financial equivalent of one full-time employee.

[6] Monies used for loans, received by bequests, given to missions, and so forth are subtracted from the income number. Income beyond $500,000 is then graded in the percent on which USF-EIF (United Stewardship Fund-Educational Investment Fund) has to be paid. From $500,000 to a million in income, the 6% total goes down to 4%. From 1 to 2 million, it goes down to 2%, and there is no assessment on funds over 2 million.

Leadership in General
Strategic Planning
Church Management
Conflict Management
Church Administration

Saturday, March 11, 2017

Observing the Bible: Two Paths

There are two basic ways to go about observing a text in detail. The first I am going to call a lectio divina way of reading the text, a “divine reading.” To observe a passage in this way I suggest you pray and ask the Lord to give you spiritual eyes to see. Bring with your eyes a knowledge of the character of God and the sound Christian teaching you have learned in the Church. Then read the text with openness to the Spirit. Listen to what he has to say. Savor every word. Chew on it and digest it. Circle, underline, and write notes with a view to hearing and being transformed.

Perhaps this "spiritual observation" approach is the most important way a person could read a biblical text. As you read the text, you see and hear things that you have not seen and heard before. As you submit to God through the text, change takes place in your heart, mind, and life. You have questions that you did not think to ask before, and you have answers that are so much more than ideas.

I believe that God regularly speaks to people in this way and that he does so to people with no training whatsoever in how to read the Bible in context. He meets us where we are, in our "world in front of the text." If you remember from the previous chapter, the "world in front of the text" is my world. I am the one in front of the Bible reading it, and I bring with me all of my assumptions and perspectives on the world. Of course the original meaning of the words of the Bible did not come from my world. The original meanings of the Bible's words came from the worlds of Isaiah, Paul, and John and their languages. The more I am reading the Bible with the "definitions" of my world, the less likely I am reading it exactly the way that Jeremiah or Mark understood their own words.

It is my contention that, as long as I am truly hearing God speak to me, it is okay to read the Bible this way. Otherwise, how many people would actually be able to hear God speak to them in Scripture? Only scholars? On the other hand, how can I know if I am really hearing God or just the burrito I had for breakfast?

I would suggest that we should always read the Bible in communities of faith, so that other people of faith can help me see the eccentricities of my own interpretations. Of course communities of faith can go off in skewed directions as well, which is why it is good for all Christians to be talking to each other. I personally put great stock in the "consensus" of Christianity, matters that the overwhelming majority of Christians have believed for a very long time. These would include the interpretations that we find in the early creeds of Christianity, including beliefs in things like the Trinity, the virgin birth, and God's creation of the universe out of nothing.

However, there is another way to read a biblical text in detail. This is the way I should read the text if I want to hear what it was originally trying to say in the language and categories of its first authors and audiences. Prayer is perfectly appropriate here as well, for God can help me think straight just as well as he can open my spirit. Here I sometimes suggest to students that they pretend that they are an alien from Mars, coming to a biblical text for the first time with no knowledge of Christianity or anything human. They only know the basics of the languages in which the Bible was written.

What sort of questions would they have? When they came across certain key words, they would not have a church background to draw on. They would have to ask, "What does this word righteousness mean?" because they might not have any prior conceptions. When they came across the word "but," they might know that there was a contrast involved, but might ask what exactly was contrasting with what.

The rest of this chapter is about how to do a first read through a biblical text with as open a mind as possible. Some call this exercise "detailed observation." [1] Try not to assume any answers and try not to jump to conclusions. If you were from another planet reading the Bible for the first time, what are the questions you would ask?

This is an inductive approach to the biblical text. It is one step on a journey to induce the meaning of the text from the text. While the spiritual approach comes to the text with a host of theological assumptions, the inductive approach tries to assume nothing. It tries to hear the questions the text itself raises. It is thus focused on the "world within the text." [2]

Again, I believe that both methods are valid and important. The spiritual approach is important because, as Christians, we should start with faith and seek understanding within the context of faith. But the second is significant because it helps keep us honest. It opens the door for the "reformation" of our starting assumptions. It is the most objective method for determining what the text actually meant originally. The rest of the chapter suggests the kinds of things we might look for in a biblical passage and the kinds of questions we might raise to move us toward its original meaning.

[1] Bauer and Traina

[2] Remember that the "world of the text" is just the text itself. We are going to somewhat artificially try to isolate the world of the text from either my world (the world in front of the text) or the historical world of the Bible (the "world behind the text") just to raise questions we might pursue later. This is impossible in reality--we have to define the words in the text from somewhere--but we often learn much in the attempt to read the text itself as if we knew nothing about anything.

Friday, March 10, 2017

The Shack 5

1. So we finish reading the The Shack today.
2. Chapter 14 deals with the contrast between law and grace. Here are some of the statements that give you the gist: "The Bible doesn't teach you to follow rules. It is a picture of Jesus" (197). "Religion is about having the right answers... But I am about the process that takes you to the living answer" (198). "Don't look [in the Bible] for rules and principles; look for a relationship--a way of coming to be with us."

Here are some more: "Rules cannot bring freedom; they only have the power to accuse" (203). "Enforcing rules... is a vain attempt to create certainty out of uncertainty."

There is much that I believe is true in these statements. A "legal" or "law and order" mindset is not the mind of Christ. The legalistic mindset "has fallen from grace" (Gal. 5:4). There may be many who will say, "Lord, Lord, didn't we keep the law in your name," and Jesus will tell them that they never knew him. I suspect there will be some who preached many a legalistic sermon on holiness who will not be in the kingdom of God because they did not truly love their neighbor and therefore did not truly love God.

I do think Young may have a slightly one-sided view of Paul's ethic, but I think he is more right than wrong. Augustine put it this way: "Love God and do what you want." What Augustine was saying is that if you truly love God, you will want to do things that glorify and please him. You will want to love your neighbor as yourself, not because it is a rule but because it is your heart.

3. In chapter 15, Mack reconciles with his father. After finishing the book, I am wondering if Mack really did murder his father. He puts poison in his dad's bottles, but he later only says that his father drank himself to death. It seems to me that God would have helped Mack deal with that event if he had actually caused his father's death.

In this chapter, though, Young tries to portray a heavenly scene of sorts. He does his best and you might think of some of the fantastical pictures in Ezekiel and Revelation. In this encounter, he meets his father and reconciles with him.

The implication seems to be that his father is in the kingdom of God. Many have wondered at this point if Young is implying a certain universalism, that everyone will be saved. Could be. I respect those who feel this way, although I cannot reconcile it myself with the biblical texts. But I understand that it is hard to balance God's mercy and justice. I think those who take an extreme view of mercy are more true to God's character than those who take an extreme view of justice.

But Young never says that everyone will be saved, and he does not tell us the details of how Mack's father's final moments played out. He does make it clear at the end that every knee will bow and every tongue confess at the end that Jesus is Lord (248).

4. On Sunday morning (note the implicit allusion to the resurrection), Papa has changed from the image of a black woman, to a man with silver-white hair in a pony tail. The implication is that up to this point, because Mack wasn't reconciled with his father, he had difficulty relating to God as Father.

God and Mack go up the mountain to find Missy's body. I thought of Abraham and Isaac going to make sacrifice in Genesis 22. The killer had left a trail for himself, a red arc. I don't know what symbolism was intended. I thought of the rainbow in Genesis after the flood, and about the blood of Christ.

Near the top of the mountain, Mack forgives his daughter's killer. "Forgiveness is not about forgetting," God tells him. "It is about letting go of another person's throat" (224). "Forgiveness does not establish relationship" (225). "Only some choose relationship." "Forgiveness does not excuse anything," God says (226).

Mack will have to declare forgiveness over and over. It will become easier "the third day" (227). (spoiler) The killer is found in the end, and Mack continues to forgive him.

5. I suspect this book will be therapeutic for many who have experienced great pain and grief. You can live the story and live forgiveness as you move through it.

6. They bury Missy's body, although only in whatever place Mack is in. A "tree of life" can now grow in the garden of Mack's soul where Missy has been laid to rest.

God in three persons and Mack have a kind of final communion--wine and bread. Then it was over.

As he heads home, he is hit by a drunk driver and awakes in the hospital. It is still Friday, leaving us to wonder if this was all something he experienced in a coma. However, we are led to believe that he did actually try to drive up to the shack and the red arc allows them to actually find Missy's remains.

A key moment is when Mack helps his daughter Katie forgive herself. She had been blaming herself for Missy's kidnapping.

7. A fun read. Here are my main take-aways:
  • The picture of God as love in this story is far more true to God's character than the opposite portrayal, which practically sees him as a slave to some abstract law of justice.
  • I think the book gives us the best answer to the problem of suffering and evil--we just have to trust that God is good and that we do not have a good vantage point or sufficient information to know why he allows what he does. We just have to trust him.
  • God has granted a large amount of freedom to humanity and his creation. He does not orchestrate everything that happens, although nothing happens without his permission. And he weaves many an evil or painful occurrence into a tapestry of goodness.
  • We must love even someone who commits the most horrendous acts, because God loves them too. He would like everyone to be saved. A "law and order" attitude is often a tool of the Devil.
  • This is just a novel. It sparks some very meaningful discussions. For many, it will be deeply therapeutic in a helpful sense. But don't take it too seriously. Take what God has to say to you and leave the rest. :-)
Blessings!

Thursday, March 09, 2017

The Shack 4

1. I'm almost done reading The Shack, with just 50 pages left to read tomorrow. The first day is here, the second here, and the third here.

2. Chapter 11 is the turning point of the book. Mack follows a path into a rock face where there is great darkness within and he faces the "great sadness" of his life. I think this space may represent not only the darkness of Mack's own life but also the tomb of Jesus.

Notice the timing of the visit to the shack. Mack has arrived there mid-day on Friday. He will leave on Sunday. So Saturday is the day that Jesus is in the tomb. "Lo, in the grave he lay, Jesus, my Savior."

3. We find out eventually that the woman who leads him through this darkness is "Sophia," which is the Greek word for wisdom. We learn in the next chapter that "Sophia is a personification of Papa's wisdom" (171). That's good biblical theology, and Mack references Proverbs 8. There are of course some who talk about wisdom as if she is a being distinct from God the Father, but Young is spot on with wisdom as a personification of one of God's attributes, not as a distinct being.

4. Wisdom reiterates to Mack that God loves all people equally, like a parent should love each of his or her children equally. Wisdom says this curious statement: "It is the knowing that grows and love simply expands to contain it. Love is just the skin of knowing" (155). I think what he's saying is that we get to know our children better in relationship and our love continues to cover that new knowledge. Interesting thought, although, of course, this is a novel. :-)

The base of Mack's problem, Wisdom reveals to him, is that he does not trust God. He does not trust that God loves him or his people. Wisdom says that Mack is there for Judgment, which for a moment terrifies him. But, she reveals, Mack is the one who is serving as the judge.

Mack has judged God as the source of evil, she helps him see (I thought of Job here). To help him see how absurd that is, she suggests that Mack must choose two of his children to spend eternity with God, and another three to spend in hell. Mack of course cannot do it, and finally pleads that he go to hell in their place.

Her point is clear. God does not want anyone to go to hell. He does not send people there by his own design. In fact he sent Jesus to die for us. Through Jesus death and resurrection, "I am now fully reconciled to the world" (192). God doesn't mean that everyone is reconciled to him because "reconciliation is a two way street." What God means is that "I have done my part."

5. Wisdom declares that evil is "not his doing" (164). God often doesn't stop it. "He doesn't stop a lot of things that cause him pain." "It is you humans who have embraced evil and Papa has responded with goodness" (165). God "chose the way of the cross where mercy triumphs over justice because of love" (164).

"Just because I work incredible good out of unspeakable tragedies doesn't mean I orchestrate the tragedies," Papa tells Mack (185). Similarly, "nobody knows what horrors I have saved the world from 'cuz people can't see what never happened" (190). "You demand your independence, but then complain that I actually love you enough to give it to you" (191). Then "out of what seems to be a huge mess, Papa weaves a magnificent tapestry" (176).

"True love never forces" (190) is the key concept here. "Love that is forced is no love at all." God allows evil because he loves us enough to let us have the independence we wanted, but we suffer because of it.

6. I hope we will hear more about this comment: "Judgment is not about destruction, but about setting things right" (169). Mack stops judging God in the middle of the dark rock, and he has "re-turned," turned back toward God. The novel will move toward healing from this point on.

7. Young gives us his sense of our final destiny as being "a new cleansing of this universe, so it will indeed look a lot like here" (177). This is actually good biblical theology. Despite a lot of popular talk about heaven, most of the New Testament looks to eternity in "new skies and new earth." The new Jerusalem of Revelation comes down to a new earth, and Jesus eats with us as people on earth come from north, south, east, and west in the kingdom.

8. Young has some very negative things to say about the church as an institution. "I don't create institutions--never have, never will" (179). God is about relationships. Young calls religion, politics, and economics the "man-created trinity of terrors that ravages the earth and deceives those I care about" (179).

I am not as negative as he is toward hierarchies and institutions. In this he and I probably disagree. Nevertheless, I understand that these are regularly tools of evil and oppression. This quote at the beginning of the chapter by Blase Pascal is very striking and unfortunately often true: "Men never do evil so completely and cheerfully as when they do it from a religious conviction" (171).

Young's goal for participation in institutions, politics, and economics, it would seem, is to be "in it and not of it." I can buy that.

9. Young is fairly controversial on p.182. Here's the key quote. Jesus says, "Those who love me come from every system that exists. They were Buddhists or Mormons, Baptists or Muslims, Democrats, Republicans and many who don't vote or are not part of any Sunday morning or religious institutions. I have followers who were murderers and many who were self-righteous. Some are bankers and bookies, Americans and Iraqis, Jews and Palestinians. I have no desire to make them Christian, but I do want to join them in their transformation into sons and daughters of my Papa."

Mack rejoins this question: "Does that mean... that all roads will lead to you?" Jesus responds, "Not at all." He clarifies: "Most roads don't lead anywhere. What it does mean is that I will travel any road to find you" (182).

What is Young trying to say here? First I notice the past tense in several of these sentences. "They were Buddhists or Mormons." They "were murderers." Does he mean before they died? Does he mean before they changed and "re-turned"? He hasn't addressed it yet, but it seems pretty clear that Mack murdered his father when he was a boy. I thought of 1 Corinthians 6:11--"that is what some of you were."

On the one hand, Young is distancing himself from pluralism--all roads lead equally to God. His imagery suggests that Jesus is the way. When Young distances Jesus-followers from the word Christian, he is protesting religion and religiosity, not being a Christ-follower. He is at least suggesting that Jesus can find anyone in the world, no matter what road they may start out on.

I don't know if he is espousing the idea of "anonymous Christians." This is the idea that, while Jesus is the only way, there may be people whose heart is following Christ without their head knowing it.

That's probably enough for today. Lord willing we finish the novel tomorrow!

Wednesday, March 08, 2017

Gen Eds H10a. Ancient India

The second to last unit in this long pursuit of world history is a unit I've called, "Classical Civilizations." Here I'm including ancient India, China, Egypt, and Mesopotamia.

This is part of my "General Education in a Nutshell" series. The series consists of ten subjects you might study in a general education or "liberal arts" core at a university or college. The first topic in the overall series was philosophy. So far in the world history section:
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1. I have read that the most ancient civilization in India was the largest of the ancient centers among China, Egypt, and Mesopotamia, with as many as 80,000 people in each of its major cities. [1] Harrapan civilization was located in what today is Pakistan. [2] We know very little of that society, located in the Indus Valley. It was finally displaced around 1500BC by a group we call the Indo-Europeans.

The Indo-Europeans are the parent group of both those who are in India today and the groups that moved into Europe. We can trace this group in part because of the affinities within languages. Modern languages like Hindi and Urdu in India are distantly related to European languages like French and English. We can thus infer that a nomadic group of people in the area of north of Turkey (southern Russia) distributed themselves throughout Europe, Turkey, Persia, and India. [3]

2. Around 1500BC, these Indo-Europeans moved into India, speaking an Indo-European language known as Sanskrit. This was the written language of the priestly class, and they produced the classic scriptures of Hinduism, the Vedas. These "Aryans" are known for their caste system, the dividing up of its people into various fixed social layers. [4]

The indigenous Indus Valley people probably continued on as the lowest caste of the new India, the untouchables. At the top of the caste system were the Brahmins, the priestly caste, with the warrior caste right under them. The majority of Indianas were the Sudras, the servants. Then right above them were landowners and merchants.

3. The period from about 1500 to 150BC is often called the Vedic period of Indian history. The early part of this period was a time when the Hindu religion dominated, a religion that started out as polytheistic (many gods) with sacrifices and all. In later development, it is often thought of as a more of a pantheistic system (everything is god). Reincarnation is often associated with Hinduism, as one comes back from death either higher or lower in the hierarchy of life, depending on how one has lived in the previous life.

It was during this period, in the 500s BC, that Siddhartha Gautama (the "Buddha") would originate what would become Buddhism. He taught four noble truths--1) that life is suffering, 2) that suffering comes from our desire for pleasure and fear of pain, 3) that suffering can be ended 4) by following the eightfold path of a) right thinking, b) right intention, c) right speech, d) right action, e) right living, f) right effort, g) right attitude, and h) right concentration.

Another variation on Hindu religion was Jainism, originated by Mahavira at about the same time. Both of these new religions emphasized that suffering stood at the essence of human existence. But that one could move beyond it.

4. The Persians took over India from the time of Darius I in around 530BC till Alexander the Great in the late 300s. After that point there was the rise of the Mauryan Empire (322-185BC). The founder of this dynasty was Chandragupta (ruled 322-298) who reclaimed northern India after Alexander departed. Then under his son almost all of northern India came under Mauryan rule.

Under Chandragupta's grandson, Ashoka the Great, the empire reached its peak (ruled 304-232). Shocked at the amount of death it took to conquer the eastern part of the area, Ashoka became a Buddhist and founded many Buddhist monasteries. Predictably, his empire declined rapidly after his death and split into several smaller kingdoms. This is the Middle Period of India's history.

5. The golden age of India then revived under the Gupta dynasty (AD 320-550), in large part due to trade with the Roman Empire. I have already mentioned this flourishing of India under my treatment of the Middle Ages.

Next Week: History 10b. Ancient China

[1] https://sites.google.com/site/1ancientcivilizationsforkids/ancient-india

[2] Pakistan was not divided from India until 1947 in the aftermath of World War II.

[3] In Turkey, they were the Hittites of Genesis 23.

[4] Most societies implicitly have these sorts of layers, although upward mobility has been more possible in the modern Western world than in any period in history. More than anything else, public education has made this possible.