Thoughts on Pianos

Copyright : Teerawut Masawat

During this holiday season I had the chance to play six different pianos. These ranged from a small upright (console) to a professional (about 6’) grand piano. Included also is my own personal digital stage piano, the Kawai MP7.

Of the five acoustics, one console had a very nice exterior but I experienced stuck and slow keys in addition to not being in tune. Another console is quite aged and has various minor issues with mechanics and sound. There is an old mini-grand which has some tuning and maintenance issues. There is a studio upright which has been well maintained and has decent sound. And the professional grand which surprisingly I found a couple of keys that didn’t respond as well as they should have. Of these five, the last two are the ones I am most pleased playing, with both mechanics and audio.

I found that the Kawai MP7 is at least the equal of the professional grand piano, in terms of keyboard touch, feel, action, and sound.

This season I took my digital setup to two venues: one that didn’t have a piano at all, and one that has a piano but is one of the ones I don’t like. I found I could tear down the setup and load it up in my van in about fifteen minutes, and about the same amount of time to load-in and set up at the venue.

The good things about hauling my own setup is that the instrument is always in tune across the entire range, feel and action are consistent on every key, I know what it sounds like, and because it’s what I practice on, I know how it will respond. When it comes to pianos already at the venues, even on ones that I’ve played before, unless I am using it regularly the response and sound take some time to get used to, and there is always the possibility of finding a mechanical or tuning issue.

The negative aspects include the set up and tear down time and effort that has to be figured in, the wobble during playing (though it really doesn’t affect my playing now that I’ve gotten accustomed to it) due to the “X” stand I use, and yes, it might sound a little “too perfect”, aka, electronic.

When I used my setup today, I noticed that the room I was in was killing the high frequencies (shaggy carpeting, and speakers on the carpet). With just a few touches of buttons and knobs I was able to change the EQ to bump up the high frequencies – something you can’t do with an acoustic piano.

My takeaway from this month of playing and performing with different pianos at different venues is that unless the on-site piano is of good quality and I’ve had the chance to practice on it, I would much rather haul my own setup and be able to control the sound as much as possible.

Nespresso VertuoLine Intenso

I ordered a sleeve of the new VertuoLine Intenso capsules. On Nespresso’s 1 through 11 intensity scale, this one is rated at a 9 – currently their most “intense” offering for a regular coffee for the VertuoLine machines.

It was waiting for me upon my return from a trip to Anchorage and I tried it out this morning. Over the past several years I’ve been shying away from dark roasts because I’ve noticed that medium roasts tend to have better flavor and aren’t as harsh. (Though this might have more to do with simply poor roasting.)

What I found with the Intenso is that there is none of the offensive harsh bitterness and burnt taste that I so frequently find in dark roasts. It is quite smooth and has a good aroma and flavor. It is quite a bit like drinking a half-strength espresso (similar to an Americano, but stronger). It has a deep, dark color to complement the taste and aroma. I think I like it better than the Stormio, the next most intense coffee in the line. Stormio, to me, has some of the characteristics that I don’t like about dark roasts. YMMV.

Review: Out of Sorts–Making Peace with an Evolving Faith

Out of Sorts: Making Peace with an Evolving Faith by Sarah Bessey
My rating: 5 of 5 stars

Those whose first memories of their lives include sitting in church may find this book quite helpful as they too, find that reality isn't quite so neatly organized into distinct categories as they might have heard. Religious education, whether it was through Sunday School, VBS, children's sermons, or whatever it may have been, was well-meaning and quite a bit of it was good. But there is often an overemphasis on certainty, on either-or thinking, of an us-vs-them categorization of the world, and an emphasis on "ministry work" over "regular jobs."

Many people are fine with this type of worldview. But many others are not, and as they mature and emerge into a world that doesn't revolve around church life, questions arise. What are they to do with such questions, creeping doubts, and ambiguity?

This book is Sarah Bessey's autobiographical look at how she sorted through her life that turned into "Out of Sorts" when she too, faced a world that was not quite what growing up in church had led her to believe it would be. Her desire is for her readers to be able to use her experiences as inspiration to work through sorting through their own religious artifacts and baggage -- figure out what is still worth keeping, and learn to let go of the things that are no longer helpful, things that are useless, and things that may even be harmful. Are there new practices and traditions that might help a person continue in discipleship and spiritual growth?

Even though she writes accessibly and in a conversational tone, the subjects she tackles are not light. She deals with questions of theodicy, biblical inerrancy and hermeneutics, ecclesiology (the church), the nature and work of the Spirit, vocation and calling, social justice - to name a few.

Sorting through the past and present of faith is an ongoing process. It will probably continue for the rest of each person's life. The key is to "making peace with an evolving faith" (subtitle).

(Based on ARC.)

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Change of Seasons

I look at the calendar and notice that the beginning of Autumn, according to the solar cycle, is a week away. But I can feel the autumn chill in the air today, here in Southeast Alaska, with rain dripping down and forecasts telling me to be on watch for heavy rains and strong winds later today and tomorrow.

Some (many, I’m led to believe) people loathe the end of summer. It signals shorter daylight hours, cooler temperatures leading into cold ones, and frequently more clouds and less sunshine. Summer connotes play and care-free, at least in minds, if not in actual living. Summer evokes warmth and happiness. On the other hand autumn signals the beginning of an end – of the year but metaphorically a death with the death and decay of plants and leaves. Autumn and winter, with its grayness can be sad and depressing.

I’m the other way – one of the rare ones, or so I’m told. I don’t much care for summer and all the brightness and cheer. I like the melancholy and quiet of darkness. I like the calm that settles outside as people disappear from public and remain in their homes. I feel more virtuous in going outside when others seek shelter from the elements. I welcome autumn and winter.

Seasonal changes can have physical and psychological effects on people. The change in light, temperature, air pressure, and humidity can affect how a person feels, in body and in mind.

Most of us tend to avoid change. We prefer stability and predictability. But seasons change and so do our lives. Some of us are more open to it. But there are some that resist it with every fiber of their being, having to be dragged into it.

Children and younger people, I think, are more open and accepting of change. That’s all they know. But as we grow older, we get settled and we get comfortable. We might not like everything about how things are, but we begin to look upon change, any change, with fear and suspicion. Change only happens begrudgingly. Some of us are more prone to it, because of earlier experiences, and due to our personality and temperaments.

I don’t want to be the kind of person that automatically resists change. I’ve known and experienced far too many people who do. It’s hard on others who have to deal with that kind of person.

I’m going through a season of life change. In a few days our home will be empty-nested for the first time as both our daughters will be out on their own simultaneously, for the first time ever. I’ve had more than a few nights of worry and anxiety during the past couple of months in particular. Yes, the older one was away at college for a few years, but she stayed home last year while the younger one went away for her first year.

For around two decades, our kids have been “our kids.” I had at least the illusion that I could keep them safe and secure. But as they go out on their own, the realization is hitting that they really are their own persons and that any illusion and fantasy that I had of them being forever in my bubble, is broken.

I want to hold on to what I know and what I’ve been comfortable with. But I know change is inevitable. I know that if I don’t practice accepting change, I’ll become the kind of person that I don’t want to be. I don’t want to become stubborn and unmoving as seasons change in my life. A few more decades down the line, I don’t want my resistance to end up a burden to my daughters and others around me.

When facing fear and anxiety my inclination is to become psychologically paralyzed. My preference is to isolate myself, binge on TV, stay in bed, etc. But I know from experience that that will only send me down a far worse path.

So I choose to accept changes as they come. I may never come to the point of welcoming them, but I choose to not resist. I will practice acceptance today in order to remain flexible in how I approach and encounter seasons as they change in the future. I choose to live life actively, rather than watch as a spectator, complaining about what I’m seeing.

Review – The Naked Anabaptist: The Bare Essentials of a Radical Faith

The Naked Anabaptist: The Bare Essentials of a Radical Faith by Stuart Murray
My rating: 4 of 5 stars

I've been seeing increasing mentions of Anabaptists recently. Like many American Christians, probably the only associative reference I have of Anabaptists are groups such as the Amish, Mennonites, and Quakers. This book was a good introduction on some of the history, the core values, and how these values are practiced in contemporary society.

The title The Naked Anabaptist comes from the purpose of the book: to strip away group and cultural accouterments that are associated with forms of Anabaptism and get at the core values that are shared across most, if not all, who belong to it. There are seven such values, and among them are what is likely familiar to many Christians: peacemaking, community, and social justice. There are others that are less familiar, but no less important such as methods of reading and interpreting scripture; engaging the public sphere; and ministry according to gifts, not culturally and culturally-informed theologically based roles (aka, gender roles, women's roles in the church, etc.).

One of the key principles used throughout the book is the distinction between Christianity and Christendom. The first is faithful to Jesus and gospel; the second is a creation of (literally) men. The former is the first two to three centuries of the Church; the latter is what happened when Church and Rome came together and continues to be a priority of most Christian groups and denominations today. Even among those who claim separation of church and state, many look with nostalgia on the time when the public sphere had the imprimatur of the Church and vice versa, and the hierarchical structure taken from secular power reign in most formal church organizations. Anabaptists are very much for Christianity, but are strongly against Christendom.

The book ends with a chapter on some of the criticisms and critiques that Anabaptism has received, some of its shortcomings and dangers.

The book is evangelistic, but not proselytizing: i.e., it seeks to spread the good news that is found in Anabaptist values. And there are many. There are parts of the original gospel, hidden and minimized in many forms of more mainstream Christianity, that are emphasized in Anabaptist values. These can provide correctives to some skewed expressions of Christianity, and offer hope and a new vision to Christians disillusioned by what they see and don't see in current forms of popular Christianity. But it does not seek to turn people into Anabaptists. The room is big enough for many strands and expressions of Christianity. Anabaptist values can be incorporated into existing frameworks, providing a more robust and more genuine expressions of what it means to follow the gospel of Jesus Christ.

(This review is based on ARC supplied by the publisher through NetGalley.)

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Book Review - Broken: Restoring Trust Between the Sacred & the Secular

Broken: Restoring Trust Between the Sacred & the Secular by Greg Fromholz
My rating: 4 of 5 stars

Trust is the foundation on which relationships are built. But we are not very good at it. Institutions and individuals have betrayed us. We have betrayed trust given to and received from others. We live in an environment permeated by fear. How can relationships possibly exist in such a climate?

Greg Fromholz examines the issue of trust and how to build it in Broken: Restoring Trust Between the Sacred & the Secular. He uses personal stories, Bible stories and passages, and research data to suggest ways in which we as individuals, groups, and churches can return to a trusting environment. The writing is engaging, and humor is frequently used to release tension in an otherwise heavy topic.

There are sixteen chapters across 222 pages (excluding endnotes). Each chapter discusses an aspect of trust - what hinders trust and what can help build it. Among the issues discussed are: forgiveness, fear, faithfulness, love, peace, and hope.

Gromholz issues a stinging indictment against the modern church and how it has communicated a separation between faith and trust, and how faith (the believing, intellectual kind) has become the most important thing in many churches. He that because faith has become so predominant, it has diminished and has even hidden love in the life of the church, communicating to any who participate and observe that love isn't that important to God. His indictment extends to the structures and systems that the church has placed around herself, to protect and to control; that such systems have replaced love in churches and in church life. The implicit message: where systems, structures, and control are important, trust is not. Organizations, small and large, seek to conserve and maintain -- by their very nature, they fear freedom. But without freedom, there can be no trust.

God allows great freedom to untrustworthy humans. God does not impose his will, but seeks to collaborate with humanity. As the bride of Christ, the church (and her individual members) should take a look at how God relates to us and seek to model our interactions with the world around us in the same way. This, I believe, is the message that Fromholz is communicating to his audience through this book.

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Book Review: Saving Your Marriage Before It Starts: Seven Questions to Ask Before -- and After -- You Marry

Saving Your Marriage Before It Starts: Seven Questions to Ask Before -- and After -- You Marry by Les Parrott
My rating: 4 of 5 stars

I warily approach marriage and relationship books from religious perspectives. I've encountered too many of them that promote a "biblical" perspective and ignore, discount, and dismiss findings from science and academics. I'm happy to report that this book takes current research and findings from the sciences and academia as priorities. It is informed by what is found in the Bible and its Christian interpretations, but it does not attempt to base its authority in the Bible.

For example, in the Question 2 chapter there is material discussing cohabitation. The Parrotts do not use judgmental terms, nor do they bring in biblical perspectives, but provides sociological and psychological evidence in their recommendation against it. They do not condemn it our call it "sin" or (especially) "living in sin" but sees it as something that is common in society but perhaps may not be in the best interests of couples from a scientific perspective.

I own an earlier edition (2006) of this book. Much of the material is the same. The most significant change is in the integration of the SYMBIS (Saving Your Marriage Before It Starts) Assessment. A purchased book includes an access code for one couple to take the online assessment. The assessment is referenced throughout the book. Couples who have taken it prior to starting the book can refer to the results and use them as discussion points. An Appendix has been added giving an overview into SYMBIS and personality dynamics.

In the chapter Question Four discussing the topic of communication, material has been added discussing the problem of our electronic gadgets becoming barriers.

My biggest disappointment was with Question Five in which gender differences are discussed. On the positive side, gender roles are not prescribed nor are they discussed. The ideas of submission and headship are totally absent, which I see as a huge plus above many other "Christian marriage" material.

However the chapter does tend to paint in fairly balck-and-white terms personality, thinking, and behavioral style differences that are supposedly found between men and women. It defines feminism in terms of some of the radical 1970's era understandings (e.g., the abolition of gender), failing to recognize that this is one narrow perspective of feminism (albeit a common Christian misunderstanding of it). The chapter paints a broad, stereotypical portrait of men and women without recognizing that reality is far more nuanced and that broad traits identified with a particular gender often do not manifest so clearly in real people, or that real people usually have a combination of both "male" and "female" traits. What I could take away from this chapter was the advice to realize that I am not my spouse, and she thinks and sees the world differently than I do.

The final chapter is the only overtly spiritual/religious chapter. It discusses the role of faith and spirituality in a marriage relationship. The Parrotts see the integration of spirituality into a marriage as the ingredient that can turn a very good marriage into one that is great; a relationship that is intimate to one that can only be described as soul-mates. Once more the argument is made primarily from academic sources, not the Bible.

The problem with a "biblical marriage" is that there are so many interpretations and applications of it. Some may be good, while others can be bad to downright terrible. The Bible is not an authority on marriage: it describes marriage and many of them were quite bad. It was written across a huge span of time under many different cultural and sociological contexts. To use it as a primary source for marriage guidance today is problematic.

What I see being done in this book is far better: the ideals and purposes of marriage are broadly found in the Bible, but the specifics and practices of how that works out are found in the realms of science and sociology.

As this book does not contain overly religious material, I feel it is appropriate to a broad audience.

(This review is based on ARC supplied by the publisher through NetGalley.)

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Book Review: Eve

Eve by Wm. Paul Young
My rating: 4 of 5 stars

What is real and what is imagined, and how can we know which is which? This is the question that I arrived at by the end of the book.

I place Eve in a genre that combines sci-fi, fantasy, and spirituality. I best describe it as an imaginative re-telling and re-interpretation of the creation and fall accounts loosely based on Christian and Jewish traditions and mythologies.

This brings me to where I suspect many Christians will have a problem with this book: it does not follow the traditional (literal) biblical accounts; Paul Young takes great imaginative and fictional liberties in characterizations of both humans and God. Some may be bothered by the too-human characterization of God.

I think those of the Eastern and Orthodox traditions (vs. Roman/Western/Protestant) will have less of an issue with the way Young treats the biblical accounts. In this book, the biblical text is a starting point for exploration and discovery into "what might be," instead of a description of "what must be." God is described primarily in relational terms, rather than in law and holiness terms. Sin is a disease that must be healed, rather than law-breaking that must be judged and punished. God is a healer, far more and over a judge. The purpose of judgment is not to separate the righteous from the wicked, but to burn away all that is self-aligned (vs. God-aligned) within a person.

Inevitably comparisons will be made with Young's first book, The Shack. Both are re-imaginations of God, the Trinity, and their relationship with humans. Both attempt to show the primary attribute of God as love and his relationship with brokenness as The Healer. Where The Shack is set in a relatively small space, Eve encompasses multiple times and worlds. My opinion is that The Shack remains the better of the two.

There were some questions regarding the plot that remained unanswered. I think a few of these might be significant and thus diminished my opinion of Eve.

Some readers may fault the way in which Eve jumps from setting to setting and omitting what the reader wants to know to fully understand what is going on. But I think that this allows the reader to more fully identify with Lilly, the protagonist, and her confusion, her subsequent learning and development.

I enjoyed Eve and its imaginative retellings. However, I will caution anyone bothered by deviations from traditional (Western) biblical interpretations and theological perspectives to keep a very open mind when venturing into this book.

(This review is based on an ARC supplied by the publisher through NetGalley.)

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Brief Wrap-Up Summary of #GLS15

Another Global Leadership Summit has come and gone. What sticks in my mind after the two days? What were the highs and what were some of the lows?

The broad theme that sticks in my mind is that leadership is about helping transform the people you lead into better people. It isn’t primarily about managing tasks and finances, delegating, vision, or most of those things that is often seen as “leading.” Rather, it is about creating and maintaining relationships based on trust – not power, position, title, authority, etc. – that allow both the leader and those who follow to have positive interactions that mutually help to transform and grow themselves and the groups and organizations to which they belong.

As seems to be the pattern, the first day is relatively low-key when it comes to topics of religion and spirituality and inclusion of them in the talks and program. The two exceptions were at the beginning when Bill Hybels explains that GLS assumes a Christian worldview, and that in the same way the Summit respects people of other faiths and of no faith, he would like those who do not share the Christian faith to respect inclusion of Christianity in the Summit. The second exception was the last talk by Albert Tate which was the most “evangelistic” session of the entire Summit.

The second day included more “Christian” themes, but overall I don’t think it felt that “preachy.” In the same way people of other faiths or of no faith obtain their leadership values and principles from their authoritative sources, Christian leaders find principles in the text of the Bible and in the lives of those found within its pages, and in particular, Jesus. To use these should be no more or less offensive than invoking other religious figures and texts, or secular authorities. That said, the Summit includes speakers from various backgrounds. Many are Christian but from various expressions of it. The rest may practice other faiths or not profess any at all. The point of all this is that Bill Hybels practices what he preaches: we can all learn from one another and that religion should not be a barrier.

All the speakers come from large organizations and have accomplished some large things, even world-changing ones. Can what it said apply to small, even tiny, organizations? I think that for the most part, the information scales down. What was said isn’t about managing large organizations. Most of it really is about building and maintaining one-on-one relationships with other people. The application goes beyond merely global businesses and megachurches. Useful advice is found to apply to any unit that involves more than one person – families, small churches, workgroups, government offices, etc.

A few sessions that I appreciated above others.

• Session 2B with Ed Catmull of Pixar where he discussed how stories are the way we understand the world around us and how we communicate with one another. Life is more than just processing information.
• Session 3B with Dr. Brene’ Brown whose discussion also involved stories and narratives. She discussed how our brains are wired to make sense of all the bits of information that we receive by crafting narratives. Where there are holes, we make up things – and frequently they aren’t true. She discussed the “middle space” of our stories where we are too far in to back out, but not far enough to see the light at the end, and what we do in that middle space is vital. We need to understand and identify our emotions in that space, to have the courage and vulnerability to face the discomfort and discover what is true so that we can write the ending of the story that we want.
• Session 4A with Sallie Krawcheck in which she discussed the value and necessity of diversity (primarily gender diversity) in groups and teams. She discussed some of the challenges faced in promoting greater diversity.
• In response to the previous (Session 4A, diversity) as Bill Hybels came on stage and talked, he became quite passionate about the church and its lack of gender diversity. He specifically noted regrettably that in recent years churches have gone backwards when it came to women in church leadership. He sounded a call that churches ought to be leading culture when it comes to leadership equality among men and women.
• Session 5B with Sheila Heen in how to improve the feedback process by learning how to better receive feedback. Feedback is often dreaded or ignored and she discusses how this critical piece of developing individual and team effectiveness can be improved.
• Session 7A with Sam Adeyemi who uses the Feeding the Five-Thousand story to develop the concept that Jesus came to crush the power gaps between men and women, adults and children, and leaders and their followers. He discusses how Jesus confronts the traditional power structures of his day (which continue to exist in our modern cultures in our institutions) and turns them upside down. Jesus came to empower people to be more fully human.

There were a few lows as well.

• Foremost in my mind was Session 6 with Brian Houston of Hillsong. Bill Hybels asked Brian about his experience when it was learned that Brian’s father had abused a minor (which eventually turned out to be many more, and so much that Brian admits he really doesn’t know how many). The discussion on this question became all about Brian and how he suffered through the process, but has managed to work through it and continue to lead a successful church. Almost nothing was mentioned about any of the victims and their violations and suffering. What I heard in the discussion was that Brian was the victim of his father’s crime. The only thing really mentioned about the victim was that he didn’t want to cause any more trouble so asked that the police not be contacted, and then Brian says that later he learned that in that particular province the statute of limitations on sexual crimes never expires. Brian asked for continued prayer on this “issue” with the implication that this prayer was for the church and for his family. Again, nothing about the victims. Unlike the previous day’s gender equality issue in which Bill Hybels rose to take a stand, in this instance I thought it was abject failure. Here was an opportunity to use this huge Summit, seen globally, to take a strong stand against abuse, especially by religious figures, and to come to the victims’ sides. But there was nothing of the sort. I was terribly disappointed. This entire session with Brian Houston lost any credibility for me with this total and catastrophic failure.
• The other low in my mind was the final session with Craig Groeschel. The main content of his session was fine, but it was the “stuff” (or fluff) around it that I was unimpressed by. His illustrations struck of egotism and excessive machismo. And his manner of presentation reminded me, at best, of a hyped-up motivational speaker, and at worst, a less-than-honest salesperson.

On the balance, I do continue to believe the GLS is worth the time and cost to attend and will probably do so next year.

GLS15, Session 8, Craig Groeschel – Increasing leadership capacity

There is way more inside of you than you can possibly imagine. God has placed more in you than you can dream.

Increasing capacity. 

As your organization grows your mindset had to change. If you don't change your mindset, you become the limitation to growth and effectiveness. 

5 Cs of expanding leadership capacity. Choose one to improve during next year.

1. Confidence. Change your self-talk. Stop the negative self-talk. Take a step into the confidence supplied by God.

2. Connections. Relationships. You may be one relationship away from a change in destiny. Don't try to copy what others do. Learn how they think. Broaden your perspective. 

3. Competence. It may be in a blind spot. 

4. Character. Talent can get you to the top but only character will keep you there. We need to check our lives for "leaks." Where is our talk not matching our walk? 

5. Commitment. What you want determines what you are willing to do to accomplish it. 

GLS15, Session 7B, Liz Wiseman – harnessing strengths of rookie smarts

Is it possible that we are actually at our best when we know the least? When we were rookies?

When you don't know much, you ask a lot of questions, you are willing to learn, you value mentor relationships, you aren't too proud to ask for help. You are cautious, but work quickly in small steps. Desperation leads to innovation. 

Knowledge and experience are good but they lead to assumptions, and sometimes, bad ones. We can become so focused on what we're paying attention to that we miss important things going on around us. 

Challenging situations lead to satisfaction. Without challenge people can become disillusioned and leave. 

When people are challenged their motivation is to return to a comfortable equilibrium. If too stretched, they might let go. Or the person breaks. The right amount of challenge at the right rate is necessary. 

We need to be on the lookout for becoming too comfortable. Knowledge and experience can lead us to stagnation. We need to harness the positive aspects of being a rookie. 

Throw away your notes. Allow fresh thinking to come in. 

Ask questions. Don't provide answers.

Admit what you don't know. Be courageous and vulnerable. 

Let someone else lead. See the world through different eyes. Allow the newcomers to renew you.

Disqualify yourself. 

The rookie zone is not only where some of the best thinking happens, but where joy is found.

Lead your team into the unknown. Remain a learner. Create new beginnings. 

GLS15, Session 7A, Sam Adeyemi – Destroying the power gap

Deprivation creates insecurity. It can lead to pursuit of personal material security and external success. 

When God asks a question it's not because he doesn't know the answer. It's often to confront problems in our thinking. 

Even in Christian ministry the goal of leaders is often personal success - me. Christ's object of leadership was success of his followers. 

Leadership is about positive transformation of those who follow. The promise that leaders make to their followers should be this.

Secular leadership gravitate toward hierarchical power structures. It should not be so  with Christ's followers. Power distance leaves followers worth low self-esteem and fear of challenging the leader. There is less initiative-taking on the part of followers. 

Jesus crushed the power gap between men and women, adults and children, leaders and their followers. 

Jesus confronted power structures of his day. Leaders today should be confronting harmful power structures in our world. Jesus gave power away. Jesus' power structure is not about amassing it, but giving it away. It is not about creating distance between those with power and those who do not have, but fully empowering all. 

Leaders can't grow their organizations. Leaders can only help transform those who follow them. Those who follow have the power to generate growth. 

Jesus overturned the power structures of the world. 

GLS15, Session 6, Brian Houston (Hillsong) – Q&R, IMO a missed opportunity and minimizing abuse

In this Q&R Bill asks Brian about his experience when his father's abuse of minors came to light. The discussion on this topic was really all about Brian and how he suffered and what he did to work through his issues. 

I was terribly disappointed in what I see as a missed opportunity as well as appalled at the minimization of the actual victims. It came across to me that Brian was describing himself as the victim. The request for prayer mentioned was not for any of the victims but for the fact that Hillsong and is part and current people are still dealing with the issue "that won't go away."

This could have been an opportunity for Hybels, Houston, Willow Creek, and Hillsong to step up to confront the very real problem of abuse and violence in the church. But that was all swept aside to focus on Brian.

So the interview coveted other stuff but my disappointment in missing what could have been a moment of light made it impossible to hear and take seriously anything else that was said.

GLS15, Session 5B, Sheila Heen – Learning to receive feedback

Feedback is all the information I have about me. It can be formal or informal. It can come from anywhere and anyone. It's the little signals that come from relationships that you have with the world.

People struggle with feedback conversations. But feedback is critical for diagnosing problems and moving groups to better effectiveness.

The receiver is in charge. They are the ones who decide and choose what to hear and let in. The problem of feedback is not in the giving but in the receiving. We need to learn how to receive feedback and learn from it, even when it is poorly delivered or not entirely accurate.

Giving and receiving feedback involves relationship risk.

Feedback can feel good when it helps us see progress. We want to see that.

We have difficulty with receiving feedback because we have a need to be accepted the way we are. 

Three kinds of feedback.

1. Evaluation - comparison against expectations. 

2. Coaching - help to get better, to learn.

3. Appreciation - expressions of personal value.

Problem 1: Appreciation is often lacking.

Problem 2: Coaching and evaluation are commingled. So neither are effective. 

Getting better at receiving feedback doesn't mean you have to accept all feedback. 

Three feedback triggers—what affects how open we are to feedback and how we react to it: 

1. Truth triggers 

2. Relationship triggers

3. Identity triggers 

Three skills in getting better at receiving feedback:

1. Not doing anything – take time to process what the giver really means. Feedback may be about something entirely different from the literal words of the feedback. 

2. See yourself clearly and accurately. Realize that people see things in you that you don't see – blind spots. You don't hear things that are said about you behind your back. 

3. Enlist a friend to help. Have the friends honestly show you which parts of the feedback are true.

The fastest way to change feedback culture is for leaders to become better receivers. 

Terrible question: so… do you have any feedback for me?

Instead, two questions: 

1. What's one thing you appreciate? 

2. What's one thing I'm doing that you would like to see changed?

This is Jesus' model: he accepts us just as we are. But he desires that we need transformed into someone better. 

Love each other, counsel and admonish each other, forgive one another – as I (Jesus) have. 

GLS15, Session 5A, Horst Schulze – Service is caring from the heart

Service is not about song things. Genuine service is caring for people.

There can only be one Number One priority for your organization. Make it count. 

Customer loyalty makes our breaks your organization. Loyalty is trust. It's supplying what the customer wants. A product that is defect free, timely, accompanied by good service. 

Good service forgives many other faults. Initial impressions are critical. 

Welcome, good product, farewell – components of good service. 

Leaders have forfeited the right to make excuses. Leaders are leaders to lead over and around obstacles. 

Hiring to fulfill merely a function is immoral. Hire people to join your dream. Help them understand your vision and help them find ways to fulfill it.

Service is caring from the heart. It's the moral thing to do. 

GLS15, Session 4B, Albert Tate – Power of dumb ideas and living in abundance

(The one talk today that was predominantly religious, Christian, and evangelical.)

Jesus sometimes asks dumb questions because he wants us to realize the impossibility of what he is asking. Our response is often what seems a dumb solution. 

Jesus asks his disciples to feed a large crowd, already knowing what he is going to do. Andrew finds a boy with fish and bread, hardly enough to feed a single person. 

God asking Moses to talk to Pharaoh to let the Hebrews go.

Fr. Greg Boyle starting a bakery in L.A. to employ gang members. 

The power of a "dumb idea." 

Create a culture in which "dumb ideas" aren't laughed off, but heard and considered. 

What does it mean for us to "pack our lunch" and then give it away to Jesus? And then get out of the way. Too often we miss the last piint–we hang on to the lunch expecting to "help out" God.

We can become so consumed with the ordinary and mundane and with "reasonable solutions" that we fail to recognize opportunities for miracles. 

There were leftovers when the crowd was fed. What does it mean for us to have something left to return home with? 

Not having anything left after work is not a good work ethic. It's missing the miracle of what God wants to supply. We live as if resources are scarce. We ought to live in God's abundance. We don't have to lead in our sole strength. 

God can fill us so that we can lead from overflow, rather than empty. 

GLS15, Session 4A, Sallie Krawcheck – Strength of diversity

The retirement savings crisis is a women's problem. Women leave the workforce with 2/3 of the wealth of men and live years longer. By engaging women more fully in the workforce and closing the pay gap, the retirement savings crisis can be reduced. More women in leadership lead to greater diversity. 

The power of diversity is so great that it outperforms groups with more intelligence. Diversity improves ethics. 

#1 reason women accept a job: meaning and purpose.

Different voices and disagreements are necessary for effective decisions. It is not usually efficient. 

Diversity is hard. We're used to seeing things one way: white and male in power. We actually don't like powerful women. Even women miss sexist and gender bias. 

Encouraging diversity:

1. Recognize differences and disagreements. Value them.

2. Start asking, "Do we have the strongest team in place?" rather than "who is the best person for the job?"

3. Really live our values. People are watching.

4. Women are tired… of having to maintain external appearances. Women do spend more time on average than men on personal care. Sometimes women really are just tired. Recognize this.

5. Watch the microlessons. Women receive less feedback because men are afraid women will cry. How are women treated differently and we accept it as normal?

You can invest for both values and growth.

GLS15, Session 3A, Adam Grant – Destroying organizational paranoia by creating a culture of giving

What causes paranoia in organizations? How can I lead to overcome it – consistently?

Takers, givers, and matchers – three types of people/relationships.

Matching is quid pro quo. It attempts to balance. But it's it the best way to live?

Narcissists are one type of taker. But givers and matches who have been burned once too much may become takers. 

Givers are the worst performers. Across the board. Givers are too busy helping others to be a success. 

Our blind spot: we don't know our real style. Many think they are givers when they are really takers. 

Takers are not usually the best performers. They may have initial success but then they meet the matchers. Matchers are the "karma police". Most people operate as matchers by default. Takers are often the loudest at pointing out faults of other takers. 

Givers are the best performers. And the worst performers. They end up on both ends. Givers often fail in the short term, but succeed in the long. Givers' advantage is time: time to learn and to build social capital. 

How to avoid paranoia: It is important – critical – to keep takers off your team. Matchers follow the norm. In the absence of takers matchers become givers. 

Areeableness and taker/giver are on two separate axis. It is easy to spot disagreeable takers and agreeable givers. The other two are more difficult to spot but important to discern. How do you spot an agreeable taker? You don't want them. Givers use personal pronouns in terms of their own failures. Ask questions about motivations: people project their own motivations and behaviors onto hypothetical cars.

How to encourage giving: do five-minute favors. Short, doesn't have to be long-term. Create a culture of asking for help.

Takers can become givers when the cultural norm is giving. 

GLS15, Session 3B, Dr. Brené Brown – Courage and vulnerability

Connection. What is the emotion when connection is rebuffed. Shame. Anger is a secondary emotion.

Only path to more intimacy and closeness is more vulnerability. 

We make up stories in our minds to explain others' behavior toward us. Our brains require a narrative and rewards us chemically, whether or not it is accurate. 

Limited data points filled in with personal values and narratives: conspiracy. 

Middle space: too far in to turn back, but can't see the light at the end. What we do in the middle space separates leaders from non-leaders. It doesn't become any easier with repetition. 

Transformational leaders when confronted with the middle space: Reckoning, rumble, revolution

Reckon with the emotions. Become curious why you feel the way you do. Emotion is a part of our selves. Emotions have to be addressed before cognition can take place. "Help me understand."

Rumble with emotions. Have to get brave about talking about emotions. Be willing to be uncomfortable, face discomfort. Don't sweep it under or away. Rumble with what's true and hard. You can choose courage or comfort but not both.

When this becomes a practice, a revolution occurs. 

When we pretend hard things aren't happening, we still make up stories but they aren't true. And it only leads to more cover-ups and harm. Be courageous and vulnerable. Face the truth and take control of the end of your stories. 

The bravest among us will be the most broken hearted because we have the courage to love. 

GLS15, Session 2B, Ed Catmull (Pixar) – Q&R on creativity and doing great work

There is a misconception that art and science are opposed. Creativity is required for both. 

CGI animation combines both art and science. 

Great animation alone will never create great entertainment. A great story must be present. Good stories connect with the emotions. A story that simply sticks to a form is sterile. 

Every story begins ugly. How to get from there to a good story. 

The measure of progress is how well the team works together. 

Corrective measure to regain objectivity. Peer feedback. Power structures prevent truth. A vested interest in each others' success. 

Creativity is about problem solving. It applies to all areas of life. Simple explanations dilute the problem. Real solutions are complicated. Solutions need participation from multiple people.

Society stigmatizes failure and we have emotional reactions to it (fear). Not all failure is bad and we need to learn to welcome and learn from appropriate kinds of failure. An environment where it is safe to fail. An early failure is better than a late, costly one.

Constraints can increase creativity. It forces prioritization. It forces creative solutions. Having no constraints wastes energy and saps creativity. 

Post-mortem introspection. Learning from what happened. Change how it is done so people don't get accustomed to it and game the system. 

You can talk about trust but it takes time and effort to actually trust. Stating values and agreeing to them is easy. Actually living them and getting them ingrained into culture takes much more time and effort. 

Stories are what will change this world. It's how we communicate with people. Storytelling can be abused but it can be used for good. 

Value of silent retreats. To clear all the self-chatter. May take at least four days before silence really begins to take effect. 

GLS15, Session 2A, Jim Collins – Great leadership

Altering even by a small degree the trajectory of leaders can have significant effects down the line. 

Questions are better than answers. 

1. What cause do you serve with Level 5 ambition?

If you have a charismatic cause you don't need a charismatic leader. 

Personal humility and indomitable will. Ambitious service to a cause. Level 5 leaders inspire people to follow a cause. 

2. Will you settle for being a good leader, or will you grow to be a great leader?

Leadership isn't management. Leadership isn't personality, position, rank, title or power. Leadership is about people following by choice. Invoking tank or power is abdication of leadership. Leadership is an art. It is unique to each individual. You can learn from others, but can't copy. You must learn your own art. 

3. How can you reframe failure as growth in pursuit of BHAG?

The other side of success is… growth. 

4. How can you succeed by helping others succeed?

Create the environment where a person is never alone in their struggles. Communal success is genuine success. 

5. Have you found your hedgehog – your personal hedgehog?

Passion – what drives you, enjoy? Design – what are you designed to do? Economic engine – what can you do to fund your BHAG? 

What are you energized to do and passionate about in spite of obstacles – your personal hedgehog. 

Life is a series of hands dealt. Some are good, others are bad. It's not about the hands but about staying in the game. 

6. Will you build your unit into a pocket of greatness? 

Focus on your unit of responsibility. Not on your career. Be rigorous, not ruthless, about the people you choose to do the seats on your bus. Focus on taking care of your people. And they won't let you fail. Great leaders make impacts on people.

7. How will you change the lives of others? 

Life is people. How can you be useful in the service of transforming people for the better?

GLS15, Session 1, Bill Hybels–Intangible traits of successful leaders

Leadership is moving people and groups from here to a new and better place. It's not about pontificating how much you know.

Armed with enough humility, leaders can learn from anyone. With sufficient humility, the religious can learn from the non-religious. Different traditions can learn from one another. 

Intangible traits of successful leaders.

Grit. The enemy of grit is ease. Leaders develop grit in organizations by demonstrating grit.

Self-awareness. Who are you trying to impress? What in your past is affecting you (unconsciously, negatively) even today? What blind spots are you not noticing (that others are aware of)? The dangers of blind spots is that you really aren't aware of these shortcomings. 

Resourcefulness. Learning agility. Curious. Experimenters. Willing to fail and stick to trying to find a solution. 

Self-sacrificing love. Love can transform the ones you lead. It is at the core of leadership. Vision and strategy are important, but they are not the core. Don't allow "professionalism" to become an excuse for not loving and showing it.

Sense of meaning. Leaders develop a sense of meaning for all in the organization. The "Why" of an organization. Why do I want to give a large part of my life to this organization? Why do I do what I do? What is my highest priority? What is your passion? 

These intangible traits in a leader develop unity, teamwork, total trust – essential to a successful organization.

Book Review: Encountering God in Tyrannical Texts

Encountering God in Tyrannical Texts: Reflections on Paul, Women, and the Authority of Scripture by Frances Taylor Gench
My rating: 5 of 5 stars

This book packages three different, but related topics into one. The first is the subject of the authority of scripture and what that looks like in practice. The first two chapters deal with its ins and outs using two passages as case studies. The second subject is what to do with the so-called "tyrannical" texts that minimize and subjugate women. Five of the six chapters deal with examples of such "tyrannical" texts. (The sixth chapter discusses a non-tyrannical passage, Romans 16, which discusses women in church leadership, but also discusses how the church has sought to erase their memories.) The third subject is the controversy regarding Pauline authorship of some of these tyrannical texts, and whether authorship should be a consideration in scriptural authority.

The question of what to do with troubling texts has vexed Christian readers of the Bible throughout its history. In the present day one of its manifestations is in regards to what the Bible "really says" about women and, more importantly, women in church leadership. For traditionalists, "the Bible is clear" that women are not to hold teaching positions and perhaps even remain silent in church. For progressives this is at odds with the overall trajectory of God's plan of restoration and at odds with Jesus' example and Paul's teaching, particularly of Galatians 3:28. Progressives are tempted to minimize troublesome teachings, try to explain it away, or even throw it out altogether.

Frances Gench shows her readers another set of options. The first chapter discusses 1 Timothy 2:8-15 and then suggests five recommendations for reading and handling tyrannical texts. The intent is to take seriously the canonical authority (as opposed to authority based on presumed authorship) of the biblical text.

For me the fourth recommendation - Learn from the dangers as well as the insights - was a revelation. This recommendation acknowledges that biblical authors are human, even when inspired, that they are writing within their various contexts and with various motivations - some which may not be altogether pure or praiseworthy. This recommendation allows for errors and even bad theology to have been recorded in the pages of the Bible. What it does is allows us to wrestle with the problems and see where the authors and the communities they were writing to went off track so that we can learn from their mistakes. For me, this was the book's most important contribution.

Gench provides exegesis and discusses various interpretations of some of the common tyrannical texts employed against women. She frequently disagrees with even some commonly supplied progressive interpretations and provides alternatives that she suggests are more faithful to keeping to the text and its authority.

For progressive Christians, this book can provide a way to reconcile a Bible that is less than perfect with divinely inspired authority of said writing. It is a progressive apologetic to a way of interpreting and using scripture that remains faithful to its intent and to two millennia of church history.

This book is also a fine resource for exploring biblical feminism and gender roles in the family, church, and society.

View all my reviews

Sermon: Peacemaker

Abstract: Walls, fences, and boundaries focus what divides and separates one group of people from another. We think that stronger, better, and more robust fences will keep peace and harmony, but they don’t and they can’t. Peace is only achieved in the person of Jesus Christ, who came and destroyed all these things that we use to prop up and try to secure ourselves. Peace is only achieved when hostility and hatred are themselves killed. The Christians’ focus is not to be on what divides and separates, not on maintaining separations the world considers necessary, but on Christ who is the only thing that can bring true and lasting peace. The Church that Christ is building does not have walls, because there is no group to be kept out. Christians have been given the message of the gospel of peace and reconciliation, to be peacemakers, by keeping walls and fences that Christ destroyed, destroyed.

Lectionary: Year B, Proper 11
Sermon Text: Ephesians 2:11-22
Theme: Don’t build or mend walls and fences that Christ Jesus has destroyed.

Listen to sermon (23 minutes)

I preceded the sermon with the following, related readings: Galatians 3:28; 1 Corinthians 3:9b-11, 16-17; Colossians 1:20.

I also used in this sermon the poem, Mending Wall, by Robert Frost that contains the proverbial phrase, “Good fences make good neighbors.” What may be surprising is that the poem communicates a message that is quite the opposite from the popular use and understanding of this phrase.

This evening I looked again at the bulletin cover that was chosen, and was astonished that the cover text read “He is our peace” which is how Ephesians 2:14 begins and was the central text in my mind while preparing this sermon. I was so concentrated on the service that I didn’t really see the cover this morning.

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Photo: Copyright: vicsa / 123RF Stock Photo

A.D. The Bible Continues (TV / NBC) – “Brothers in Arms” (10/12)

Observations

The women were once again portrayed as self-determining, strong-willed individuals in this episode.

Caiaphas is continuing to develop his strength and will. He will no longer kow-tow to Leah’s demands.

Saul felt a little more likable and he didn’t appear quite so “drugged” this time. The producers have placed into Saul’s mouth a selection of texts found in the Epistles.

It’s about the brotherhood of believers and followers of Jesus, even if they don’t quite agree on everything or even necessarily like each other. Others may demand that they come first in loyalty – Zealots and the Temple to name the two most prominent ones cited in this episode – but when it comes down to it, loyalty to Jesus trumps all others.

It’s also about the sisterhood. I thought the male and female sides of following Jesus were both given sufficient development in this episode. It was the women who suffered the most hardships for their faith in this episode.

In this series, Saul is portrayed as against Judaism and all its traditions and rituals, but that is not necessarily supported by critical scholarship. What actual scholarship shows is that Saul/Paul was against Jews requiring Gentiles to become Jews before being accepted into Christian fellowship. Saul/Paul was not against Jews practicing Judaism.

The Ethiopian eunuch, the treasurer of the Queen of Ethiopia, makes his appearance. The entire narrative and plot around his character is imagined, a prelude that leads into Acts 8:26-30.

The narrative around the apostles is found in Acts 9:29-30.

James, the brother of Jesus, makes his first appearance in the series. In Acts he isn’t mentioned until chapter 12. In the series he is a Rabbi and one who is able to make a case for the acceptance of Christians by the leaders of Judaism. This is probably based on the stories that surround James the Just and his traditional faithfulness to Judaism.

The religio-political strife continues to be the primary driver of the plot. The threatened arrival of the image of Caligula which he demanded be placed in the Temple is the key element around which the entire episode revolves. Everyone is afraid of it and the effects it will have in Jerusalem.

This was a decent episode, to which I give a rating of 7 out of 10.

Synopsis

Starts in Galilee. A dream sequence of memories from the past. James, brother of Jesus is having them. It is of Jesus at the Temple when he was twelve, when he was separated from his family. James walking away from Galilee.

Apostles wondering what has happened to Saul and Simon. They believe Caiaphas has both of them. Peter declares he will go and beg for their release. Caiaphas has Saul brought to him. He wonders what has happened to Saul. Saul explains he has found the truth. Caiaphas wants Saul back; back to the Temple; back to the faith. Saul does not renounce his faith in Jesus.

Tabitha, Joanna, and Mary discuss Jesus’ teachings among themselves.

Saul claims he has found Jesus, has found the Messiah, has repented and found forgiveness. There is no more need to pursue ritual purity. There is no need for the Temple or the priests. Caiaphas is not pleased with this turn of events. He slaps Saul across his face. He threatens Saul with physical punishment and imprisonment.

Peter comes out of the house to go to the Temple. Barnabas isn’t sure. Who will lead the fledgling movement if Peter is also killed? Then James, Jesus’ brother, appears.

End of segment one.

The apostles gather, James retells his dream and took that as a sign to go be with the other apostles. He tells them about Jesus’ years of childhood and youth. They tell James of Saul and Simon. James is a Rabbi and thinks that may have some influence in dealing with Caiaphas.

An Ethiopian royal convoy enters Jerusalem. Cornelius goes out with a detachment of soldiers to meet them and inquire as to their business.

Leah is out in the temple courtyard praying when she notices Saul walking past. Caiaphas has let him go. Caiaphas thinks Saul is mad and that his words will eventually doom him. Leah accuses him of weakness. Caiaphas doesn’t want to alienate any Jew, whatever cult or sect they might belong to. He believes all Jews must be united to resist the monstrosity of Caligula’s image that is soon to arrive. Leah doesn’t approve. Caiaphas stands firm.

Cornelius reports to Pilate that no weapons or contraband were found in the Ethiopian convoy. He reports that they have simply come to sacrifice at the Temple. Pilate is still suspicious. Claudia notes that it is one of the Jewish holy days and that people from all over the world come to the Temple. But Pilate wonders why an Ethiopian would do so. Pilate demands to see the Ethiopian – at dinner – with Herod and Herodias.

Leah goes and meets with Eva. She wants to get in contact with the Zealots. Eva refuses until Leah tells her what it is that she wants. Leah wants a man killed.

End of segment two.

Saul appears at the house of the apostles, a free man. Simon is suspicious. He wonders what Saul is up to.

James comes to the Temple. He speaks with Caiaphas. He demands the release of Saul and Simon. Caiaphas says he can’t help. Caiaphas offers a proposal: he will offer them sanctuary and an end to persecution if they respect the Temple. They can come and pray at the Temple. But not Saul. He is not welcome at the Temple.

Caiaphas and the Ethiopian eunuch meet. The Ethiopian offers gifts to Caiaphas and the Temple. Caiaphas offers him a scroll of Isaiah. Cornelius arrives and rudely interrupts and commands a dinner invitation.

Leah is brought to a meeting with Levi. She wants Saul killed. The Zealots have no quarrel with the Nazarenes. Leah accuses Levi of becoming lax in his faith. Levi warns her to be careful with her words, especially in consideration of her accommodations toward Rome. In return for his services, Levi wants Leah to influence Caiaphas to cause a mass killing of Romans when the statue of Caligula arrives.

Herodias is looking for hew new gown to wear to dinner. She goes to look for Tabitha. Claudia bumps into Herodias. Claudia takes Herodias to one of her seamstresses. Tabitha, Joanna, and Mary are talking about baptism and Jesus when Herodias and Claudia walk in on them.

End of segment three.

Claudia will deal with Mary. Herodias banishes Joanna and Tabitha from her household.

James returns to the apostles to present Caiaphas’ offer. They are surprised that the only request is for them to respect the Temple. They can go out, no longer in fear. Saul asks why they need the Temple. Saul explains that with Jesus, the need for the Temple is gone, so why continue to support it? Simon disagrees and leaves.

At dinner with Pilate. Pilate, the eunuch, and Herod debate the nature of Roman peace and governance. Pilate believes there is peace, that the Zealots and the Nazarenes had been quashed. Herod says that there is civility among them. The eunuch questions whether there really is peace or not. Herodias arrives. She states that she had to dismiss one of her seamstresses. The eunuch questions why there wasn’t any forgiveness granted on Yom Kippur. She states that dismissal was an act of forgiveness. Pilate asks what crime was committed. Claudia tries to run interference, but Pilate insists. Herodias states that Tabitha was trying to join the Nazarenes. The eunuch questions Pilate’s earlier claim that the Nazarenes were gone.

Simon sits near the Temple and waits until Levi arrives. Levi asks about Saul. Levi asks Simon to bring Saul to him. What happens to Saul is not Simon’s concern. Simon is concerned, however, because Saul is a brother in Christ. Levi reminds Simon that the promises and loyalties to him take precedence. Levi reminds him of his loyalty to the Temple.

Pilate orders that Joanna and Tabitha be flogged for their “treason”. Claudia tries to talk him out of it, but he remains unmoved. Cornelius asks which one should be flogged first. Tabitha beings to cry. Joanna encourages her to remain strong. Only Tabitha will be flogged.

End of segment four.

Eva and Levi discuss Saul, the Romans, and whether or not Leah can be trusted. Eva isn’t so sure about any of this, including killing Saul who is not a Roman and to her knowledge has not done anything deserving of death.

Levi enters the room of the eunuch, who presents Levi with a chest full of coins.

Pilate and Claudia argue about the treatment of the servants. Pilate is unhappy about Claudia’s public withholding of approval of his actions. He intends to put Joanna to death, but hasn’t figured out how to make it count. Chuza comes to the cell where Joanna is being held.

Saul preaches to the public in Jerusalem. He preaches against the Temple. He preaches that all can be freed from its tyranny. Eva and Simon listen. Simon says they believe some of what Saul preaches. Eva warns that the Nazarenes will be destroyed if Saul continues to preach like that. She wants Simon to deliver Saul to them so they can take care of him after Yom Kippur.

Mary treats Tabitha’s wounds. Claudia comes in and drops off money, medicine and herbs. Pilate is busy and he will not notice if they leave now. She remains silent when asked about the fate of Joanna.

End of segment five.

Temple. Yom Kippur. Two goats being brought in.

Tabitha is with the apostles. Saul speaks to her, encourages her. Simon comes in. Peter tells him that she was beaten, on Pilate’s orders. Simon says he has something to tell Peter. [Cuts away]

Back to the temple. One of the goats is held while Caiaphas lays the sins of the nation upon it, to be led away into the wilderness, to take away their sins. The crowd cheers.

Simon tells Peter and James about the Zealots’ request of him, and of their plans for Saul. James is pretty certain that Saul is a problem for them. His views are too radical. Peter disagrees. Saul walks in and knows they are talking about him.

The scapegoat is led out into the wilderness.

Saul leaves Jerusalem. The apostles wish him well. Saul thinks he ought to stay in Jerusalem where he can do the most good. Peter thinks God has bigger plans for him. Saul tells them that he is trying to drag all of them forward, but no one will listen. Peter assures Saul that this is not excommunication – they will remain brothers and will meet again. Saul goes away by himself.

End of episode ten.

A.D. The Bible Continues (TV / NBC) – “Saul’s Return” (9/12)

Observations

Has anyone else finding Saul to be annoying? Because ever since he showed up in the series, he's been a rather unlikable person. (If that's the intent, the producers have succeeded overwhelmingly.) He also speaks and acts like he's on some kind of substance - oh, say marijuana... It just occurred to me tonight that his scruffy appearance, his almost slurred speech, and his "I don't care what the world thinks" attitude seems like a stereotype of a pot addict... But that's just my observation.

This episode's link to the Bible is found in Acts 9:23-28. 

Historically, there was a threat of a statue of Caligula being placed in the Temple at Jerusalem. It didn't quite happen the way it is described in this program.

This episode portrays the suspicion and dilemma of the apostles as they are confronted with Saul's conversion and his desire to be accepted into the work of gospel ministry. Although Acts 9:26 gives a brief acknowledgment of the apostles' fear, I think this episode did a pretty good job of working through what that fear might have looked like. The text of Acts makes it seem like it was just a simple matter of Barnabas vouching for Saul and all was well, but that seems rather unrealistic.

This exchange highlights one of the problems I've had throughout this series. The problem is with the meaning of forgiveness as understood by it. I've noticed how forgiveness is consistently portrayed as having all the past washed away, all is lovey-dovey, everyone is accepted, and there are no consequences for past actions. When Saul asks Peter for forgiveness, this is what Saul expects. Peter struggles with forgiveness, because to forgive Saul means (at least according to the definition of forgiveness in the series) that means that there is no accountability or responsibility for Saul's past actions. In fact it is with only great reluctance that Saul eve mentions to Peter his acknowledgment of the past. Saul thinks that forgiveness should just be given.

And here I think this series parrots some of the troublesome teachings found in some segments of Christianity: namely that if a person claims genuine conversion and has accepted the forgiveness from God/Jesus, then the church's responsibility is to accept that, without question. (Certain recent events come to mind where a person acknowledges their "sin" before God and claims to be forgiven. Therefore, the past should be forgotten and they should be accepted fully into community, no questions asked.)

After several episodes in which women were rarely seen in prominent roles, this episode returns with a bang the strong women of the series: Claudia, Leah, Mary Magdalene, Joanna, and Eva. This episode introduces the character of Tabitha, who may be the one so named in Acts 9:36. In the series, she is a servant in the household of Chuza and Joanna. These women are not content to sit by and wait for events to come upon them. They are involved in making things happen, for good and for evil.

I felt like there was more character development in this episode. The political intrigues continue, but it didn't feel like that was the main plotline. No one seems to be in control of their destinies. Pilate is at the whim of Caligula. Caiaphas seems powerless to do anything constructive. Leah is behind the scenes trying to kill Saul, but how successful will that be? The apostles have been given a huge unknown to deal with: Saul. Agrippa now fears his "friend" Caligula, the emperor.

This was, in my opinion, one of the better episodes in the series. I wasn't banging my head against the table nor grinding my teeth while watching it, as sometimes has been the case during watching of the "terrible" episodes. I give it a 7 out of 10 (which in my history of TV program ratings, means quite decent).

Synopsis

Damascus. Mob with torches seeking Saul after he preaches Jesus in the synagogue. Barnabas finds him and has him lowered down in a basket over the wall to safety. 

Caiaphas, Reuben, and Leah discuss Saul’s conversion. Leah wants Saul shamed and killed. 

Caligula in Jerusalem. As new emperor, he seeks assurances of his subjects’ loyalty. He orders one to kill himself to prove it. Caligula wants his statue all over the empire, including in the Temple. He wants Pilate to make sure it happens. 

End of Segment One.

Saul and Barnabas return to Jerusalem and to the Temple. 

Pilate wants Agrippa to speak with Caligula to stop the statue from going up in the Temple. Agrippa doesn’t think it will work, but he gives a half-hearted word to try. Pilate and Claudia wonder how to stop a madman. 

Reuben and Leah come to Caiaphas to inform him that Saul has been sighted in Jerusalem. 

Barnabas goes to a house with a small fish symbol on the door. He tries to convince the apostles that Saul has changed and wants to speak with them. They are skeptical. Peter and Saul speak away from the others. Saul thinks that claiming to have been converted and to have been baptized should be sufficient for the others to accept him. The others do not accept. Peter wants to hear everything from Saul’s mouth.

End of Segment Two.

Peter remains skeptical. Peter wishes things were clear. Saul believes everything is quite clear. Saul wants to know how someone who has been with Jesus ought to be forgiving and accepting.

Caligula prepares to leave Jerusalem. 

Mary Magdalene comforts Tabitha. Tabitha had been assaulted by Caligula? 

Pilate informs Caiaphas of Caligula’s “gift” of a statue of himself for the Temple. Caiaphas is incensed. This problem isn’t Pilate’s. It is between Caligula and Caiaphas. The wives discuss separately among themselves. Leah suggests using Saul as a scapegoat for resistance against Caligula. Leah uses claims of Jesus as king and Messiah as a threat against Rome’s claims. Claudia is not convinced. 

End of Segment Three.

Saul and Peter continue their dialogue. Saul wants to know why they can’t practice what they preach, and simply accept him. Why can’t they forgive and accept? Saul asks, has Peter ever been forgiven of something awful? Peter realizes, but isn't ready to accept Saul. After all Peter has been Saul's personal vendetta, and has even threatened his daughter.

Temple guards search for Saul. 

Herod Antipas and Herodias are under house-arrest in Jerusalem. Mary Magdalene overhears their talk of a statue in the Temple. They discuss how they can retake power from Pilate and then get rid of Jesus followers. Mary is shocked and runs. She goes to Joanna. Joanna gives her some money to go to the apostles and offer help. Chuza walks in. He is not pleased. Tabitha, overhearing, wonders where Joanna learned to stand up to her husband. Joanna tells her that Jesus gives her the power.

The apostles discuss Mary’s news. They think this has to do with the abomination written in the prophecies of Daniel. When this happens, they think it will fulfill what is necessary for Jesus to return.

End of Segment Four.

Leah tries to convince Caiaphas to use Saul as a scapegoat. Leah wants Saul dead. Caiaphas isn’t certain. Caiaphas believes in the power of the Temple to make Saul return. Caiaphas will speak with Saul before pursuing any other action. Caiaphas thinks they have for too long used force to try to keep people in line. He thinks other measures may be more effective. Caiaphas recites the "love your neighbor" passage from Leviticus. Leah is annoyed. Rome has been using force and taking lives to maintain order. Jews have been among the casualties. She tells him to send Rome the scroll of Leviticus and see how well that goes. 

Peter discusses Saul with Barnabas. Peter still isn’t convinced. He thinks Saul is arrogant and conceited, and wonders why Jesus chose him. Peter wonders why Jesus chose Saul, and why Saul seems to be acting as a leader.

Cornelius discusses the statue with Pilate and Claudia. Cornelius offers dire estimates of casualties on all sides if the statue goes up. Cornelius and Pilate believes the Jews must be made to accept the statue. Claudia thinks the arrival of the statue should altogether be prevented. 

Peter comes to the other apostles with Saul, that they should accept him. Simon the Zealot leaves. Saul runs after him to try to convince him of his good will. Temple guards roam the streets looking for Saul. They find Saul and take him in. Barnabas observes.

End of Segment Five.

Saul is led into a dungeon cell. 

Simon enters a building where other conspirators and revolutionaries are known to frequent. He has information.

Claudia offers prayers to various deities for peace and security. Cornelius comes upon Claudia. She asks how he prepares to handle crisis and destruction. Claudia accuses men of easily destroying things. 

Simon is given a drugged drink. He is taken upstairs. He meets with Eva.. If he is willing to do what needs to be done, they will protect him. Levi enters to further discuss matters with Simon.

Saul is in a cell, reciting the Lord’s Prayer. Caiaphas, disguised, watches.

End Episode Nine.

Book Review: Short Stories by Jesus

Short Stories by Jesus: The Enigmatic Parables of a Controversial Rabbi by Amy-Jill Levine
My rating: 5 of 5 stars

Parables told by Jesus are meant to provoke. In this volume by Amy-Jill Levine, she seeks to reopen the readers' eyes to the provocation they contain.

Christian tradition has too often resorted to allegory (or worse) to read and interpret the parables. In that process the parables have been used to disparage and attack Judaism and Jews. They have been used to claim for Christianity purity and holiness that Judaism supposedly had lost and corrupted. They have been used to drive a wedge between Judaism and Christianity, to paint an us-vs-them picture of what following the God of the Bible means. Levine, writing as a Jew, brings a broad Jewish perspective and corrective to traditional Christian interpretations and suppositions.

On the other hand, perhaps modern Christians shouldn't be judged too harshly for perpetuating traditions. Levine writes that as early as the gospel writers recording the parables, and likely even earlier, the parables had already begun their "domestication" to try to tame their provocative natures and to support an exclusive Christian theology. What cannot be forgiven is that with the amount of scholarship and knowledge available to Christians today, that they continue to perpetuate traditions and interpretations that are questionable and may not have any basis in the original telling.

Levine goes through a selection of parables, one per chapter, first offering a translation of the text that adheres very literally to the Greek. She then addresses the traditional Christian interpretations, and offers critiques and counterpoints. She ends each chapter with a different, and based on her scholarship, what she would say is a more accurate reading and understanding of the parables.

The re-imagining and re-reading of the parables will definitely provoke thought, especially among those of us who grew up understanding the parables in another way, where parables were supposed to provide some kind of model answer to a problem or a picture of the kingdom of God. In Levine's interpretations, the parables are open-ended; they ask troubling questions, and the reader must come up with how to respond to them.

The final chapter is both a summary and an invitation for the reader to continue exploring the parables. She gives brief overviews of another handful of parables and suggests some directions that the reader might take in following the pattern she has provided in her book.

Don't read this book if you don't want your comfortable Christian hermeneutics disturbed. Read it if you are genuinely interested in discovering what the original hearers of the parables likely heard from Jesus.

View all my reviews

A.D. The Bible Continues (TV / NBC) – “The Road to Damascus” (8/12)

Observations

Three separate plotlines in Acts were dramatized in this episode. And this time the episode title does justice to what is actually in it. The plotline with the most development in this episode is Saul and his experience coming toward and in Damascus (Acts 9:3-20). The second plotline is the political machinations going on in Jerusalem amongst Pilate, Herod, Tiberius and Caligula. The third plotline, and the one that takes a backseat, except for some dramatic sensationalism is Peter, John, and Philip in Samaria with Simon and Magician (Acts 8:14-24).

The bad: the political intrigue storyline has little basis in history. The only part of the plot that remotely comes close to history is that Tiberius might have been murdered by Caligula, or someone under Caligula’s orders. Agrippa was a friend of Caligula, but was most likely in prison during the time the events described here occurred. (For a more authoritative account of Tiberius – see “Tiberius” at Ancient History Encyclopedia.) The rest is pure “fanciful imagination” (echoing Pilate’s character’s words in response to Claudia’s visions). I guess the producers somehow think that Christianity’s threat to Rome has to be developed in this way, by bringing the most important actors into close proximity with one another and with Jerusalem.

The so-so: Peter and John in Samaria as they handle Simon the Magician does follow the biblical text, more than less. The “less” part of following the biblical text is where the episode dramatizes the result of Peter’s condemnation of Simon attempting to purchase the power of the Holy Spirit. What transpires is very similar to what was depicted happening to Ananias and Sapphira when they came under judgment: bleeding from the eyes as they fell to their deaths. In this case though, apparently Peter’s pleading (which is also not in the biblical text, though Simon does request that the apostles plead for his case before the Lord) is heard by God and Simon gets to live. (Again, not in the biblical text – it doesn’t say that Simon suffered anything at all, nor any result if he did.)

The better: Saul’s conversion storyline stays fairly close to the text in Acts. There are extra scenes that attempt to “fill in” what might have been going on with Saul’s disciples that accompanied him, and with Reuben, the temple guard assigned by Caiaphas. I never could find very believable the premises given by this series for Saul’s hatred against the followers of Jesus, and especially Peter. It seemed like a very personal thing, which this episode seems to imply and brings out nearly explicitly: that Saul believed he should have been the specially chosen by God, rather than Jesus. Now the series can stop trying to sell Saul, the persecutor. It has to now sell Saul, the converted and messenger of the gospel.

Sorry, as has been often the case there is nothing in this episode that I would place into the “good” or “very good” categories.

Caiaphas was nearly absent in this episode. Cornelius was completely absent. As was Leah.

Tiberius is right: Pilate really needs to listen more often to and heed his wife’s advice.

Joanna and Chuza are introduced with this episode. Joanna (looking at IMDB) is slated to appear for the remainder of the series. Chuza for the next two. The series assumes viewers know about the mentions of Joanna in Luke 8:3 and 24:10.

For actually going back to the text of Acts and for keeping the main plotline true to the episode title, I give this episode a six of ten (6/10). The historical inventions are quite distracting, however, dragging down my opinions of the series and the episode.

Synopsis

Jerusalem. Temple. Caiaphas orders one of the temple guards to accompany Saul to Damascus to make sure he doesn’t return to Jerusalem before Tiberius leaves.

At Pilate’s residence. Caligula is sleeping after a drunken orgy. Tiberius and Pilate discuss how this is not appropriate behavior for a future emperor. Tiberius does not approve of Caligula’s fraternization with Agrippa. Agrippa is a poor influence on Caligula. Tiberius orders Pilate to wake Caligula and take all involved away before Claudia sees what has gone on. Just then Claudia walks in and is very displeased.

Saul begins his journey to Damascus and discusses taking an accelerated pace. The temple guard wants nothing to do with this; he turns back. A boy overhearing near the gate runs.

The apostles hear from Philip that he needs assistance in Samaria. The apostles are still hiding. Peter comes in with the boy to inform the rest that Saul has left Jerusalem. They are free to come out of hiding and go to Samaria.

Mary Magdalene is serving. Joanna, servant to Herodias, sees Mary. Joanna hasn’t heard yet about Jesus’ resurrection. Mary tells her.

The temple guard catches up to Saul. The guard has secured a horse for himself.

Tiberius asks Claudia what to do with Agrippa. She tells him that Pilate will deal with Agrippa. Tiberius notes how much Claudia works to promote her husband. Tiberius informs Claudia that he is thinking about giving Pilate a position in Rome. Claudia seems pleased, but then sees vultures circling outside the window.

Saul makes camp and spews hatred of Peter amongst his companions. He believes Peter is a snake-oil peddler, who tells people that they have a problem, that they killed a man sent by God, and he has a solution: to repent and to throw themselves into the river. Saul believes in his mission: to stamp out heresy and to prevent the fake cure from spreading. (The apostles leave Jerusalem under cover of night.)

End of segment one.

Pilate comes to where Caligula and Agrippa are resting. But he seems powerless to do anything. He accuses them of meeting the Jewish idea that Romans are degenerate.

Saul continues his travel. The horse balks and throws off its rider. The temple guard must lead the horse on foot.

Pilate is annoyed for not following through on taking Caligula’s life. Claudia asks how long he would survive if he had done that. All he needs to do is keep Caligula and Agrippa separate and their future in Rome will be secure.

Peter and John arrive to see Philip baptizing.

Return to Mary and Joanna. Chuza, Joanna’s husband, enters unexpectedly. He is suspicious of Mary. As they walk, they encounter Agrippa and Caligula. Agrippa tries to take Joanna. Herodias walks by, just in time.

Saul continues to walk on, The guard follows. He wants to know why Saul is so obsessed. Saul can’t accept that God would choose a man from a fishing village to be a Messiah. He can’t understand why God wont’ choose someone articulate, knowledgeable, cosmopolitan, like… Saul doesn’t say, but he clearly thinks it should be someone like him.

A darkness comes over Saul, and a light shines upon him. Jesus appears to Saul in a vision. Saul can’t accept that this is happening. He asks, demands, what Jesus wants. Jesus only tells Saul that he is to continue to Damascus and he will be told what to do once he gets there. Saul is blind.

End of segment two.

Damascus. Saul remains blind. Saul’s disciples discuss how they must continue the mission of rounding up Peter and other followers of Jesus. Barnabas overhears and quickly walks away.

Samaria. Simon the Magician tells his story, of how he was a trickster who started to believe in his own tricks, and then Philip came along. He’s been baptized and wants to work together to spread the gospel and the power of Jesus. A large crowd has gathered because they’ve heard about the miracles in Jerusalem and they want to experience it also.

Barnabas goes to Ananias’ home, where his wife is in labor. Barnabas says he must leave Damascus now, because Saul is here. Ananias challenges Barnabas. If Jesus is so powerful, why does he cower at the first sign of danger? Ananias talks Barnabas into staying, to trust in Jesus.

Samaria. Peter performs miraculous works in Jesus’ name.

Tiberius gives a letter to Pilate that will secure him a job in Rome. Tiberius tells Pilate that Claudia has much wisdom, that he should listen more to her words. Caligula and Agrippa enter and accuse Pilate of machinations that seek to separate the two. Caligula threatens Pilate of making a grave mistake, and insinuates that Tiberius will not always be around to protect him.

Damascus. Saul is wandering about in his blindness.

Tiberius leaves Jerusalem. Caligula hurls accusations and threats against Pilate.

End of segment three.

Samaria. Peter, John, and Philip. Simon gives them a bag of coins. All he wants in return is a bit of the Holy Spirit, to be able to do the miracles that they are able to do. Peter accuses Simon of trying to buy God’s power. Dark clouds form. Peter gets angry and throws the coins at Simon. Simon begins to bleed from his eyes (a lot like what happened to Ananias and Sapphira). Simon claims he repents. Peter begs God for mercy to be shown Simon. The clouds break, but Simon is spared.

Joanna is praying to Jesus. Agrippa overhears, begins to enter, listens and then leaves.

Joanna is having nightmares of vultures. She has a vision of Caligula appearing to be in a position to assassinate Tiberius.

A light shines onto Ananias (in Damascus). He sees a vision of Jesus, directing him to Saul. Ananias protests, but Jesus assures him that Saul is his chosen vessel. Saul seems to have a nightmare of sorts, unwraps the cloth around his eyes and calls out a name: Ananias.

End of segment four.

Ananias comes to the house where Saul is staying. Ananias goes to Saul. He is able to see.

Herod, Herodias, and Agrippa walking. They enter a room, then moments later Joanna and Chuza enter. Herod asks if Joanna is a follower of Jesus. Chuza claims that Joanna is mad. Herod asks Joanna if she is mad. Joanna replies that she was once cured of demons. This response satisfies Herod, who lets them go with a charge to Chuza to control his wife and that no further speaking to Jesus should occur in his house. Agrippa is angry that there were no more repercussions.

Damascus. Saul’s disciples ask what happened. Saul states that he saw Jesus, the Son of God, and that Jesus is here. Saul admits that what he has been doing has been wrong. Saul will go to the river to be baptized. He implores the others to accept Jesus and be baptized.

Caligula suffocates Tiberius in his sleep. Claudia has a nightmare where she sees this. Pilate wakes and asks. Claudia tells him, but he doesn’t believe it. He thinks it is just fanciful imaginations.

End of segment five.

The temple guard begins his return to Jerusalem, echoes of Saul’s words before and after in his mind.

Saul is at the river with Ananias and Barnabas. Barnabas wonders how Saul could hope to be saved when he has the blood of Jesus’ followers on his hands. Saul doesn’t excuse his actions. He just asks for forgiveness. Ananias calls on Barnabas to stop from leaving. How could they deny someone’s request to accept Jesus and be baptized, even if the person is Saul? Saul is baptized. Barnabas seems ready to  accept Saul.

The temple guard, Reuben, returns to Caiaphas with the nightmare that Saul is now a follower of Jesus.

Saul heads straight to the synagogue where he begins to preach Jesus.

Pilate is preparing to leave Judea. He has nominated Antipas as his successor. Claudia warns that things could change. As they enter the official room, they are startled to see Caligula. He informs those present that Tiberius is dead. Caligula is the new emperor.