Archive for April, 2006

Speaking up

Sunday, April 30th, 2006

In other news, I have resolved to clean up my language.

It’s not as if I think there’s a cosmic list of ‘Disapproved Words’. But there are markers of self-control. And one marker which reflects on the way I respond to frustration is my use of (and it sounds kind of quaint, doesn’t it) ’swear words’.

I’ve said before that I’d like to be an old man of a particular sort of character. Graciousness in speech will reflect that, and discipline in speaking will shape it.

So, here’s to controlling the tounge.

(I commend James’ thoughts and Solomon’s reflections for your consideration)

Maintenance

Sunday, April 30th, 2006

While performing an audit of system processor time, I discovered something shocking: an unnecessary sub-routine called ‘Civilisation III’ had begun using more and more resources.

I seem to recall this happening in a previous life. So maybe there’s a bug which triggers it.

Well, once again the game’s up, as they say. Yay for audits!

Baleeted!

Water Birth (not for the faint-hearted)

Thursday, April 27th, 2006

Not for the faint-hearted

prophetic use of money

Saturday, April 22nd, 2006

And I’ve just thought of something else (following what’s below). As a common bartering stock, money itself has a power over us. It is a god, a power. Its value can and should be contested.

Sometimes, we will acquire or give away things with complete disregard for the consequences to our accumulated bargaining stock (money). In that case, we are refusing to price the thing acquired or given away. That is, we are not measuring its value according to the universal system.

This has great prophetic value. It may remind people that money is not a trustworthy god, especially when the universal system is so dominant as to completely rule people’s lives. Jesus often did shocking or inexplicable things precisely because he was refusing to buy into the universal system of his day, pointing instead to another, God-like way of being Jewish. The church acts as prophet when it ritualises and enacts the disregard of money in preference for love, compassion and nurture. It denies Mammon in service to God.

Keeping one day in seven for a rest from the measure and use of money is one such enacted ritual. It says to the world, “money and economics may not rule all. There is another way. God has freed us from slavery, including economic slavery.”

Of course, traditional Sunday rest is not worth much if the other six days are characterised by money-ruled dollar-slavery. Therefore it is not to be a strange Church ritual isolated from the rest of life, but must stand as constant call, reminder and pointer to the rest of life.

As Isaiah said (how might we inhabit his words today?):

“Cry aloud; do not hold back;
lift up your voice like a trumpet;
declare to my people their transgression,
to the house of Jacob their sins.
Yet they seek me daily
and delight to know my ways,
as if they were a nation that did righteousness
and did not forsake the judgment of their God;
they ask of me righteous judgments;
they delight to draw near to God.
‘Why have we fasted, and you see it not?
Why have we humbled ourselves, and you take no knowledge of it?’
Behold, in the day of your fast you seek your own pleasure,
and oppress all your workers.
Behold, you fast only to quarrel and to fight
and to hit with a wicked fist.
Fasting like yours this day
will not make your voice to be heard on high.
Is such the fast that I choose,
a day for a person to humble himself?
Is it to bow down his head like a reed,
and to spread sackcloth and ashes under him?
Will you call this a fast,
and a day acceptable to the Lord?

“Is not this the fast that I choose:
to loose the bonds of wickedness,
to undo the straps of the yoke,
to let the oppressed go free,
and to break every yoke?
Is it not to share your bread with the hungry
and bring the homeless poor into your house;
when you see the naked, to cover him,
and not to hide yourself from your own flesh?
Then shall your light break forth like the dawn,
and your healing shall spring up speedily;
your righteousness shall go before you;
the glory of the Lord shall be your rear guard.
Then you shall call, and the Lord will answer;
you shall cry, and he will say, ‘Here I am.’
If you take away the yoke from your midst,
the pointing of the finger, and speaking wickedness,
if you pour yourself out for the hungry
and satisfy the desire of the afflicted,
then shall your light rise in the darkness
and your gloom be as the noonday.
And the Lord will guide you continually
and satisfy your desire in scorched places
and make your bones strong;
and you shall be like a watered garden,
like a spring of water,
whose waters do not fail.
And your ancient ruins shall be rebuilt;
you shall raise up the foundations of many generations;
you shall be called the repairer of the breach,
the restorer of streets to dwell in.

“If you turn back your foot from the Sabbath,
from doing your pleasure on my holy day,
and call the Sabbath a delight
and the holy day of the Lord honorable;
if you honor it, not going your own ways,
or seeking your own pleasure, or talking idly;
then you shall take delight in the Lord,
and I will make you ride on the heights of the earth;
I will feed you with the heritage of Jacob your father,
for the mouth of the Lord has spoken.”

Money-go-round

Saturday, April 22nd, 2006

I’ve never quite been able to grasp the way money circulates. I know that my company gets paid for making people’s publication of information more efficient and usable. Our clients pay us with money that they get paid by their clients, who get paid in turn by their clients, who get paid because they provide value to…and so on. But if everyone is getting paid by everyone else just so they can pay still others…well, at that point my brain sort of went “o help, I can’t compute this, it’s too circular and I don’t understand where it starts or what it means”. This has been bugging me since 5th Form!

This morning on the way to the office I finally got it.

Money measures the relative value of exchanges. If we didn’t have it, every exchange would be negotiated uniquely – by bartering what each party had. “I’ll give you three sheep for one of your pigs”. But when everyone agrees to measure the value of their stock (of sheep, or boxes, or hours, or pens) with coins, money becomes the stock that the buyer always agrees to exchange.

So, one way of saying this is that money is the universally traded commodity which provides a common bartering stock.

To come back to the point, I was always confused about the circulation of money. But now I see that’s a red herring. Money ‘works’ because it measures how valuable the supplier’s stock is to the buyer. When an exchange happens between two free parties, one gives the other a measure of money in return for part of their stock of something. If that stock is worth lots and lots to the buyer, then the seller gets lots of money. He can then exchange that money for stocks of something else.

How do some manage to gather more money than others? Well, you might think it’s because the stock they sell is measured as far more valuable than usual. But many people have made lots and lots of money selling cheap stock (Stephen Tindall of The Warehouse; Sam Morgan of Trademe). The price of a stock is another red herring: the real secret is being able to keep part of the money that you’re given for your stock (of hours, or pens, or boxes, or sheep) as profit.

After all, you must have been able to create the stock you trade, right? Even the stock of hours you sell have been created by purchasing inputs from the food-makers, the house-providers, the health-providers, and the training-providers. You combine all these inputs into hours, and sell them to someone. But if you pay less for the inputs than what you get paid for your hours, you’ll have money left over (’disposable income’). You can spend this on consumable pleasures, you can use it to help others, or you can invest it into more (or another type of) input that you hope will increase the value of your stocks. For instance, you might spend some of your disposable income on a training course.

So, if you can do this profitable exchange again and again and again, you’ll be able to retain money each time – and you’ll build up a surplus. How great a surplus is a function of the profit each transaction creates multiplied by the number of times you transact. And that’s why some get wealthy: they make huge profits on a few transactions, or small profits on many. And it all comes back to the difference between cost-of-manufacture and value-of-output (cost vs. price). Cost is what you pay for inputs, and price is what you get paid for the inputs you provide.

So money is the universal measure of the value of the inputs. Whenever someone buys something from another, they’re buying an input for themselves (housing, food, training, pleasure, sheep) and measuring its value with money. So, the money-go-round is not really about circulation at all. It’s about the convenient measure of each transaction’s worth: that is what it ‘means’.

And despite (or maybe because of) constant circulation, money accumulates in lumps wherever someone manages to capture part of the price they get for their stock in profits.

A vital church

Saturday, April 22nd, 2006

There’s a part of me that really enjoys being part of an abstract order – an intellectual commitment – that floats above the ground and does all the work in the head. This article (Why I’m not a neo-calvinist (via matt)) helps me understand that no church (and perhaps no church movement) can function like that and expect good fruit. It challenges me to get real.

GOOD FRIDAY

Friday, April 14th, 2006

A time of fellowship and praise was enjoyed in Brooklyn Reformed Church this morning, focusing on the death of Christ.

A vocal group comprising David and John H capably lead us in several songs and Liz B played “Sei gegrusset Jesu gutig” beautifully on the flute to a delicate organ accompaniment.

The theme of the meditation was “mocking” as it is described in the narrative of the suffering and death of Christ in the gospel of Matthew.

The identity of Jesus, who was He? Was He the mock king? Or, when we disbelieve are we mocking THE REAL KING?

Where are we now, still mocking THE KING or, having recognised His Kingship, asking Him to be remembered in His Kingdom.

We sang a hymn, possibly written by Mr G, last verse:

God is not mocked, we’ll one day see;
For what one sows in time before,
One harvests in eternity.
O come my soul, turn to the Lord.

We sang “O Sacred Head,” we listened to David and his dad sing “were you there when they crucified my Lord…..”

We sang “When I survey,” and “Christ the Life of all the Living..”

We finished with:

“Raise your thankful voices; swell the mighty flood;
Louder still and louder; Praise the Lamb of God!”

Amen.

The Faith of Salvation: #3

Wednesday, April 12th, 2006

Previous posts #1, #2

[The two posts that began this series were written in 2004, but until now I have not had the words to express the conclusions I wanted to reach. For background, see the previous posts.]

In conclusion, then, it seems to me that we need to change our usual ways of speaking. If, as I have argued, God has done faith and been faithful, and that faith is centered in Jesus’ enthronment, then Christian salvation is about a re-ordering of political reality. It is a reworking of rule, and who has it, from ‘on high’, as we might say.

The apostlic announcement of ‘the gospel’ was very simple: Jesus is King! A descendant of David has been sat on David’s throne! God has begun to reign!

The indivisible unity between politics and religion expressed in that announcement changed an entire world and the religion of its mightiest empire. It should reach out and grab us, too (though we might not understand it until we come to better grips with the thought-world of our bibles). But we Gentile Christians, understanding it or not, live the reality of that indivisible unity. Despite being Gentiles, we have become part of God’s household. We have become subject to Jesus Christ as elder brother, and are now, in Him, true Jews.

And what would relationships in a territory over which Jesus ruled look like? Isn’t that the real question for us? How does Jesus’ reign affect the real world – our real world? What does it mean to be indwelt, as we say, by that recreating Breath that first created the whole cosmos? May I suggest that the answers will leap – leap! – out of any letter of Paul’s?

You see, we have to start thinking of the way we order our relationships – the art of living with each other, the world, and the creation – as totally central to our Christian identity. While holding as critically important a personal identification with Jesus’ death, we must nonetheless expand the horizons of salvation beyond our own skins. Because salvation did actually start out there – out beyond us, with a new King for the whole world!

Salvation is already an external reality that invites us in, not something that, having begun inside us, we have to push out beyond ourselves – in our own strength, as it were. So, it seems to me that, in order to teach ourselves properly, we must stop speaking about salvation as something contained within our skins. We might speak of an exchange of my personal guilt for Jesus’ merit, or of a destiny in heaven when I die, or of a personal encounter with God. But that alone won’t cut it; that doesn’t do justice to the great apostolic cry, JESUS IS KING!

captivity & politics & togetherness

Wednesday, April 12th, 2006

I really like these quotes that Matt sent me this morning.

We’re all captured by it in various ways. But we’re captive to a power. That’s the way I want us to think about sin: not as something so much that I do as something that I’m captured by and that I don’t even recognize as captivity. (Books&Culture, Nov/Dec 1998; interview by Rodney Clapp)

Another hallmark of Christianity is that salvation is not individualistic – it’s not something one person receives for himself or herself. Salvation is the reign of God. It is a political alternative to the way the world is constituted. That’s a very important part of the story that has been lost to accounts of salvation that are centered in the individual. But without an understanding that salvation is the reign of God, the need for the church to mediate salvation makes no sense at all. ( The Hauerwas Reader, p. 533).

I don’t have any faith in myself of living a virtuous life; but if I am surrounded by other people who are also formed by the same commitments, then we’ve got a better chance. We need one another to live up to the wonderful invitation we’ve been given to be other than we are. (534)

Read more.

blame and responsibility

Monday, April 10th, 2006

It’s amazing what you learn from dealing with different people.

We all have a tendency to blameshift. Like, when I’m misunderstood, it’s Hans’ fault. Every time. ;)

However, when someone continually avoids responsibility (even when matters really aren’t their fault), they quickly appear useless.

“I had nothing to do with that (so don’t blame me)” means “I had/have no power.” To which the response is, “Well, get me someone who does, then.”

To accept responsibility is to accept the attribution of power. And if you solve the problem, you’ve become a trustworthy and valuable person.

Isn’t it interesting! We live in a broken world, in which failure of one sort or another is everywhere. This is a Christian truth. To flee from that, as if one shouldn’t be tainted with it, is actually to diminish oneself in the eyes of others.

Reality always rebukes the fool.

do read

Monday, April 10th, 2006

Deb’s notes on NT Wright lecture (via matt)

a bit like discipline

Saturday, April 8th, 2006

never pleasant at the time, but baptism by fire is one of the few ways to grow real fast.

of Hackers and Painters

Friday, April 7th, 2006

http://paulgraham.infogami.com/blog/ (note to self: add to newly found)

hot off the press

Wednesday, April 5th, 2006

2nd generation zoomin just launched (you saw it first here)

becoming radical

Monday, April 3rd, 2006

induction into the body of Christ ought to make you feel as if you’re in a training camp for young Palestinian militants.

A reluctant convert

Monday, April 3rd, 2006

Last night I almost didn’t go to Substance. I did go, and for the second time in my life I’m feeling as if this Christianity business is something that I’d rather left me alone.

The challenge of Jesus is just so all-pervasive, so all-encompassing, that responding really is about laying down one’s life in order to take it up again. I simply can’t reside in comfortable intellectualism, and call that ‘Christianity’ or ‘belief-in-God’. But were it up to me, that’s exactly what I’d do.

Back home, I was thinking that following Jesus is like putting your trust in a great wartime general or leader. You really don’t know what he’s going to order, or when, or sometimes even why. You don’t know if you’ll personally survive. And it scares you silly. But you’re convinced to your bones that this general’s program, knowledge, and trustworthiness is the only option for securing a good future.

Celebrating…

Sunday, April 2nd, 2006

Jono and Inti.

To forsake all others

Sunday, April 2nd, 2006

This article makes me think that viewing porn, at least for married people, is another reflection of our failure to understand that sacrifice – death – is at the heart of all true life. (via matt via jono)