Crisis

A Christmas Crisis?

Americans spend $450,000,000,000, in just thirty days, for the Christmas holiday.  And moneysupermarket.com claims that four out of five people will unwrap presents they neither want, or need. 

We are in a Christmas crisis.  Perhaps there is value in this post, then:

“You Shouldn’t Have:  The Economic Argument For Never Giving Another Gift”
by Joel Waldfogel
for Slate Magazine

With just three weeks till Christmas, the Red Bull-infused phase of the holiday shopping season is upon us. If recent history is any guide, the month of December alone—with just 8 percent of the year’s shopping days—will bring 23 percent of the year’s sales at jewelry stores, 16 percent at department stores, and 15 percent at electronics stores. U.S. December retail sales can be expected to exceed sales in other months by $65 billion. Finally, some good news for the economy. Or maybe not.

Normally—during the 11 non-December months of the year—I’ll spend $50 on something only if it’s worth at least $50 to me. Typically, measures of spending provide a lower-bound on the value of the satisfaction that buyers expect to reap from their purchases. While some of our own purchases ultimately disappoint, we generally buy well for ourselves, so using spending as a barometer of consumer satisfaction makes sense. Spending on gifts is different. When I set out to spend $50 on you, I operate at a significant disadvantage. I’m not certain about what you have or what you want, so when I spend $50 on a gift, I may buy something worth nothing to you. There’s no guarantee that consumer satisfaction meets, exceeds, or even comes close to the amount spent on the gift.

How much satisfaction do we purchase with the $65 billion worth of stuff we put under the tree? Over the past 15 years, I’ve done a lot of surveys asking gift recipients about the items they’ve received: Who bought it? What did the buyer pay? What’s the most you would have been willing to pay for it? Based on these surveys, I’ve concluded that we value items we receive as gifts 20 percent less, per dollar spent, than items we buy for ourselves. Given the $65 billion in U.S. holiday spending per year, that means we get $13 billion less in satisfaction than we would receive if we spent that money the usual way—carefully, on ourselves. Americans celebrate the holidays with an orgy of value destruction. Worldwide, the waste is almost twice as large.

But doesn’t this analysis ignore the joy of giving? you ask. Can’t that joy make up for the inefficiency of gift giving? Let’s consider an example. Your Aunt Mildred buys you a $50 sweater. You don’t hate it, but you don’t love it, either. In all likelihood, you’d have bought it for yourself only if it was a steal—let’s say you’d have been willing to pay no more than $30 for it. So far, her gift appears to destroy value. But suppose Mildred got joy in giving the gift, and while it would be hard to do so with any precision, let’s suppose we can attach a dollar value to Mildred’s joy. For the sake of discussion, let’s say it’s another $30. That would bring the total benefit of the transaction to $60, $10 more than its cost. But wait: If Aunt Mildred got the same joy from giving you a sweater you actually wanted—worth its $50 price tag to you—then the transaction could have created $80 in value. Relative to this, the bad gift misses out on $20 worth of satisfaction. So even accounting for the joy of giving, our gift-giving is inefficient. Of course, it’s also possible that Mildred enjoys giving you only sweaters you do not like, but if so, then Mildred is a sadist. And I doubt that sadism motivates the vast lot of gift giving.

It’s bad enough that we buy a lot of stuff that no one wants. It turns out we buy it using money we don’t yet have. It wasn’t always this way. In the 1930s, almost 10 percent of Christmas spending was financed with money squirreled away into Christmas clubs—bank accounts paying little interest but helping consumers save for the holiday. Participants promised to contribute weekly, frequently as little as $0.25 at a time. These accounts were popular because they helped even unsophisticated consumers—many of whom didn’t have another bank account—avoid the temptation to fritter their money away. Since 1970, by contrast, the explosive growth in consumer credit has had the opposite effect, helping consumers fall prey to their lack of self-control when it comes to borrowing. In recent years, one-third of holiday spending is still not paid off two months after Christmas.

Hold on there! Isn’t spending good for the economy? The economy consists of buyers and sellers. In normal transactions, the seller gets a price exceeding his cost and therefore makes some profit, while the buyer gets an item she values at or above its price (in which case the buyer receives some surplus). A well-functioning market maximizes the joint surplus experienced by sellers and buyers. With gift giving, the seller still gets his profit, but the ultimate consumer (the gift recipient) gets an item that produces less satisfaction than an equal amount of spending would have led to if she had purchased an item for herself. So, is holiday spending good for the economy? It’s good for sellers, but it’s not sufficiently good at producing satisfaction for the ultimate consumers. And most of us are, after all, consumers rather than sellers.

Second, while cash is in principle an appealing gift, as it allows the recipient to choose something she actually wants, it’s considered tacky in our culture. Gift cards are probably the next best thing, although you need to be careful about fees and about losing them. Gift cards would be even better if their unspent balances—10 percent of spending by some accounts—went automatically to charity after a few years. With about $80 billion in annual gift card sales, there’s $8 billion at stake here.

OK, Professor Scrooge, I can’t really just not give anyone gifts—do you have any advice for how to give better gifts? First off, keep giving gifts to people you know well and see often, especially kids. When you know your recipients’ wants and needs, your gifts are far less likely to destroy value. Gifts from givers in daily or weekly contact are, on average, about 10 percent more satisfying, per dollar spent, than those from givers in only monthly or yearly contact. In fact, the right gift can, in some circumstances, be even more satisfying than what the recipient would have done with cash. While textbook economics views people as fully aware of all the things they might like to buy, in reality our friends sometimes know about things we’d like before we learn of them. In those situations, well-chosen gifts can allow us to enjoy wonderful items that we did not know existed.

Finally, gifts to charity on behalf of recipients deserve a look. Such gifts can allow your friends and family to experience a luxury they probably can’t usually afford. While luxury evokes images of jewelry and fancy chocolates, if you look at household spending data, one of the clearest luxuries—that is, an item whose share of expenditure rises with income—is charitable giving. So charity gift cards (offered by Charity Navigator or TisBest.org), which allow recipients to choose which charity gets the money, make it possible for recipients to act like rich guys, while transferring resources to high-value uses. Admittedly, these would be terrible gifts for 11-year-old boys, but they may be an ideal way to fulfill your giving obligations with other adults. Like it or not, we are about to go on our annual holiday spending sprees. That spending can be a force for waste or a force for good. Think twice before you put that sweater on your Visa.

Joel Waldfogel is the Ehrenkranz professor of business and public policy at the Wharton School. This article is drawn from his new book, Scroogenomics: Why You Shouldn’t Buy Presents for the Holidays.

For another take, visit The Advent Conspiracy.  You’ll be glad you did.

Stop

As we experience a cold, cold winter, many of us are enduring the hardships of ice, while others are enjoying a day of rest a good day of snow can only provide.  Through these winter months, and especially on snowy days, I am reminded of the following verse from Job 37:

God’s voice thunders in marvelous ways; he does great things beyond our understanding.  He says to the snow, ‘Fall on the earth,’ and to the rain shower, ‘Be a mighty downpour.’  So that all men he has made may know his work, he stops every man from his labor. 

God sends us snow so we may rest from our labor, from our work, from our week of filled schedules, so we can, if for a moment, behold God’s power.  We marvel at the inspiring beauty of snow and ice, even while we endure its inconveniences. 

Just remember, though, that it was always God’s intention to provide the snow of winter, and the storms of spring, so that even the visible weather would testify to the invisible God.

May you enjoy your rest today.

Room

The Christmas Celebration in Bagdad included a poster of Jesus.

Joy to the world, the Lord has come!
Let earth receive her king!
Let every heart prepare Him room, and heaven and nature sing!

That may be possible …

The following story is from CNN, and you can find it here.

And maybe, just maybe, every single heart can prepare him room.  Even the heart which has never believed.

Baghdad Celebrates First Public Christmas Amid Hope, Memories
by Jill Dougherty
CNN.com

From a distance, it looks like an apparition: a huge multi-colored hot-air balloon floating in the Baghdad sky, bearing a large poster of Jesus Christ. Below it, an Iraqi flag.

Welcome to the first-ever public Christmas celebration in Baghdad, held Saturday and sponsored by the Iraqi Interior Ministry. Once thought to be infiltrated by death squads, the Ministry now is trying to root out sectarian violence — as well as improve its P.R. image.

The event takes place in a public park in eastern Baghdad, ringed with security checkpoints. Interior Ministry forces deployed on surrounding rooftops peer down at the scene: a Christmas tree decorated with ornaments and tinsel; a red-costumed Santa Claus waving to the crowd, an Iraqi flag draped over his shoulders; a red-and-black-uniformed military band playing stirring martial music, not Christmas carols.

On a large stage, children dressed in costumes representing Iraq’s many ethnic and religious groups — Kurds, Turkmen, Yazidis, Christians, Arab Muslims not defined as Sunni or Shiite — hold their hands aloft and sing “We are building Iraq!” Two young boys, a mini-policeman and a mini-soldier sporting painted-on mustaches, march stiffly and salute.

Even before I can ask Interior Ministry spokesman Major-General Abdul Karim Khalaf a question, he greets me with a big smile. “All Iraqis are Christian today!” he says.

Khalaf says sectarian and ethnic violence killed thousands of Iraqis. “Now that we have crossed that hurdle and destroyed the incubators of terrorism,” he says, “and the security situation is good, we have to go back and strengthen community ties.”

In spite of his claim, the spokesman is surrounded by heavy security. Yet this celebration shows that the security situation in Baghdad is improving.

Many of the people attending the Christmas celebration appear to be Muslims, with women wearing head scarves. Suad Mahmoud, holding her 16-month-old daughter, Sara, tells me she is indeed Muslim, but she’s very happy to be here. “My mother’s birthday also is this month, so we celebrate all occasions,” she says, “especially in this lovely month of Christmas and New Year.”

Father Saad Sirop Hanna, a Chaldean Christian priest, is here too. He was kidnapped by militants in 2006 and held for 28 days. He knows firsthand how difficult the lot of Christians in Iraq is but, he tells me, “We are just attesting that things are changing in Baghdad, slowly, but we hope that this change actually is real. We will wait for the future to tell us the truth about this.”

He just returned from Rome. “I came back to Iraq because I believe that we can live here,” he says. “I have so many [Muslim] friends and we are so happy they started to think about things from another point of view and we want to help them.”

The Christmas celebration has tables loaded with cookies and cakes. Families fill plates and chat in the warm winter sun. Santa balloons hang from trees. An artist uses oil paint to create a portrait of Jesus.

In the middle of the park there’s an art exhibit, the creation of 11- and 12-year-olds: six displays, each about three feet wide, constructed of cardboard and Styrofoam, filled with tiny dolls dressed like ordinary people, along with model soldiers and police. They look like model movie sets depicting everyday life in Baghdad.

Afnan, 12 years old, shows me her model called “Arresting the Terrorists.”

“These are the terrorists,” she tells me. “They were trying to blow up the school.” In the middle of the street a dead “terrorist” sprawls on the asphalt, his bloody arm torn from his body by an explosion. Afnan tells me she used red nail polish to paint the blood. A little plastic dog stands nearby. “What is he doing?” I ask. “He looks for terrorists and searches for weapons and explosives,” Afnan says.

Her mother, the children’s art teacher, Raja, shows me another child’s display called “Baghdad Today.”

“This is a wedding,” Raja explains. “Despite the terrorism, our celebrations still go ahead. This is a park, families enjoying time. And this is a market where people go shopping without fear of bombings. This is a mosque where people can pray with no fear.”

In the middle is a black mound that looks like a body bag. Policemen and Interior Ministry forces surround it. “This is terrorism,” she tells me. “We killed it and destroyed it, and our lives went back to normal.”

A Christmas tale perhaps, I think, but one that many Iraqis hope will come true.

Feast

(Note to you, dear reader. I’ve included a quick poll at the bottom of this post. Your answers are completely anonymous, so feel free to vote!)
__________

In early October, I, with a friend, had the opportunity to attend a worship conference in Nashville.

After an afternoon of travel, we entered into the lobby, full of people with coffee cups in hand, standing and networking and talking and laughing and wondering. There were book tables and, in the lobby, a baptistery, with a large glass window which viewed the large courtyard to the back of the campus.

As the sanctuary doors opened, we walked inside and found the auditorium which, with pews, could seat well over two thousand peoples, but instead of pews or chairs, it was filled with tables and chairs, and the thousand or so which came to the conference found their places and waited.

The worship leaders took the stage, an a capella group, with around a dozen singers, and the first note of the first song was angelic. The room erupted into praise from ministers and worship leaders eager to be filled during a worship assembly, a stark departure from spending Mondays virtually emptied from leading hundreds in worship on Sundays. I was one of those people, and found myself in a room of raw emotions and needful people, and could not sing, for my voice weakened, and my emotions softened, and the worship experience, though very subtle without musicians or bands or instruments, was simply remarkable, and easily the most transforming moment of worship I have ever attended.

The night of worship was such a feast for the soul. Great worship songs led into an emotive and energetic and intelligent speaker, which then gave way to another time of worship. That led to a video montage of several movie clips, which had most of us laughing, which then gave way to another moment of speaking. We then engaged into a community activity with those sitting around our table, and then were led again in a moment of worship. The two hour event moved fast, and was a true sensory feast. At the conclusion of the event, I was simply overwhelmed.

And it wasn’t because the quality of the worship leaders or the speakers was any greater than what I see, and in which I participate, every Sunday. It was just the careful and simple planning to ensure that you can connect with God in every single sensory way, from singing to listening to writing to watching to talking.

Traditional churches find this thought very revolutionary, with static schedules of worship. But a teacher in a classroom of second graders understands that if you want students to learn, and you want your learning environment to be a true learning experience, you need to ensure that your students can learn in a variety of ways, by surrounding them with varying angles of the same message.

Yesterday, in the church where I worship and work and lead, was a day very similar to the conference described above. The worship schedule included a brief moment of worship, then a presentation, followed by a longer period of singing. Our church then shared communion, and, before the offering, watched another presentation. We prayed for those who have been saved, and then heard a message on giving. After, we witnessed a baptism of one of our students, but the comments made by her father were just overwhelming and moving. I saw one of our church members at lunch, and he told me that the morning was just great — and that we only made him cry three times.

He is not alone. Great moments of humility typically follow genuine encounters with God. Isaiah, the prophet, could not speak when he saw the cherubim of God, and heard His voice. The face of Moses glowed after speaking with God on a mountain, but that was well after God approached him in a bush glowing with fire, but never quite burned. Elijah heard God in a whisper. Peter and Andrew and James and John, and others, saw God as a human, and watched him heal the withered legs of a crippled man. And they were soon given the same power to heal.

Moreover, all of those stories attest to the fact that God has no one favored way of approaching humanity, but, in fact, approaches us in a variety of ways, because we have varied ways of sensing and feeling and understanding. I believe we have every right, and every capability, to find and worship God with every emotive response we possess, for we are created that way.

We again tested this idea last night, when we hosted a more contemporary worship event, targeted for teenagers, with a sensory worship environment, that included, of all things, a painter, painting a scene from the crucifixion. With the lights dimmed, the schedule was again broken into parts, which alternated between moments of speaking and singing, and watching. It wasn’t variety, for the sake of variety, but rather, a genuine, honest attempt to reach a new generation of seekers, whose lives are filled with multiple tasks at once. They expect their experiences to be total and complete and surrounding. Others don’t, but find God in new ways when they engage in worship like this.

It was a worship of surrounding, with people finding God in layers of emotions and responses and experiences. It was truly a feast.
__________

Share your thoughts! Your submissions are completely anonymous, even to me, so please, vote!

Arise

I am no archaeologist.

I teach a course on world civilization at the local college.  The first chapter of the textbook is the chapter of evolution, or, better said, a commentary on the discovery of skeletal remains of beings that closely resemble humans.  The challenge, in teaching the first few days of this course, is to counteract what the text holds to be indisputable truth:  that we are the product of survivalist evolution.  Actually, it is all intelligent conjecture, but none of it can be absolutely proven.  The first city in the history of the world was the city of Jericho (or the site of Catal Huyuk, but not all of that has been revealed as of yet), and Jericho was bound together in the form of a community around 10,000 BC.  But, there are artifacts of humanity found prior even to this date.  The archaeological discoveries of these artifacts present a myriad of questions, none of which I really want to address here.  But they are very, very interesting.

So, when stories come across the wire that not only discuss the latest, or most prominent archaeology discoveries, I can’t help but read them.  And when those discoveries intersect archaeology and religion, the read, and the find, becomes much more interesting.

The International Herald Tribune recently published a report on the discovery, or re-discovery, of an artifact that not only intersects archaeology and faith, but uncovers the idea resurrection outside of the biblical text.  This artifact is a tablet, referred to in some books as Gabriel’s Revelation, and was found near the Dead Sea, and presents the idea of messianic resurrection. 

The suggestion that arises from this tablet is that the idea of a messianic resurrection is not unique to Christianity, or, even to Jesus, and that this story may have held some prevalence in Jewish circles before, and during, the life of Jesus himself. 

In other words, it was either a common story, or a common belief, not original to the presentation of this idea given by Jesus.

David Jeselsohn and Gabriel's Revelation

To be fair, the tablet literally has the words (in Aramaic) “in three days,” followed by the word “live.”  The archangel Gabriel is giving this prophetic word, and is speaking to someone identified only as the “prince of princes.”  These lines, combined with Gabriel’s message in the Old Testament book of Daniel, seem to indicate that these two people were meant to be one in the same. 

This idea is combined with a story of which Josephus details, of a man named Simon, killed by Herodian officials.  The theory is pushed that this tablet was written to, or by, Simon’s followers.

But this is just a theory, and there is nothing in the text that refers to anyone named Simon.  It is, however, fairly accepted that the table dates from the first century, B.C., just a few decades before the birth of Christ.  And given the devastating political situation of the Jewish people, the people of God, controlled and oppressed (again) by the hands of foreigners, it is theologically assumed that the Jewish people longed for another deliverer, such as Moses himself delivered the chosen from the hands of foreigners.

The idea of the tablet, anyway, constitutes the shedding of blood for salvation and repentance.  This idea, found in the story of the bible, from the first story of humanity, through the story of Christ, is an idea of atonement, or the idea that the sinful will die, if there is no acceptable offering as a substitute.  With lines that speak of bloodshed offering pathways to justice, and that this prince will live in three days (if it is translated correctly) it is no surprise that the story this tablet records sounds very, very familiar.

The controversy, then, is whether or not the sacrifice of a great leader will lead to the salvation of the Jewish people from the hands of oppression, or was he really to be a savior to all of humanity? 

The idea presented in the tablet is not very different from the mission of Christ, in its purest form.  The idea of sacrifice, not only itemized in the biblical texts, was the central message of Christ.  A leader should offer himself on behalf of his beloved.  And the very life and death of Christ is presented as the atonement that did lead to salvation.  But, the story continues with a resurrection that was, and is, the very triumph of perfection over the decay of flesh and morality. 

After all, a sacrifice that just dies prompts the idea of necessary and continuous sacrifice – because people never really stop sinning, and consistently require atonement.  But a sacrifice that defies natural law, and rises to live and breath and sustain itself also defies the need of constant atonement.

And whether that idea was a political thought of oppressed Jews in the years before the birth of Christ, really, is irrelevant.  Of course people were looking for a perfect sacrifice, and the perfect Savior.

They still do.

Ground

Proskuneo.

It is the biblical Greek word for worship.  I remember sitting in class, learning the ancient language, and being confused by the different alphabet, and all of the darn parsing.  It was aggravating.

But of all the words that I was required to learn, this was the one that is most recognizable, and most familiar, even today, years separated from all Greek.  There were moments when my first-year Greek teacher would interrupt the daily dosing of Greek to provide some commentary.  It was one of those great moments when one of my theology professors would break with the rote information we were required to learn, and would bring their thoughts, their comments, and their life experiences to the table.  It was in those moments that all of the textual learning of the bible, and all of the literary and historical and theological guidings combined to form my collegiate education.  I could learn the information on my own.  I needed guidance, however, at how all of this information could ever apply to a career (?) in ministry.  I know that now, and those teachable moments served me well.

So when this word was covered in class, as were were required to translate various biblical verses, my professor stopped for a minute to explain this word.  All words (well, maybe not all of them, but a great many) have very literal meanings, and then the more common meanings.   If this word were literally translated into the New Testament text, then it would look unfamiliar.  But as it is, the word proskuneo, is generally translated as worship. 

Worship.

But it’s literal meaning helps to identify this word a little more. 

For, literally, it means nose to the ground.
__________________________________________________________________________________________________

I grow tired of all of the contemporary offerings of how to define true worship.  I really do.  And as I have moved into a greater role in leading worship with my own church, I now feel a resisting urge to teach true worship.  And I’m afraid most of what we are learning about worship is, well, off course.

We are offered, by a contemporary religious society, different expressions of worship.  New music, new books, new sermons, all of these provide a healthy dose of what we now define as worship.  God has certainly gifted some people with incredible abilities in music and words.  But those things, those songs and writings, they are not worship.  And if we need these things to aspire to worship, then we are sorely lacking.

Worship is a complete act of submission.  It is a complete act of humility.  It is a complete knowledge of our fraility.  If we have not learned that, then no song, or book, or sermon, can ever really teach us that.  It may delight our senses, and give us new ways to submit, but those items should never be substitutes for the literal act of touching our noses to the ground. 

So we should really, truly aspire to a posture of frailty.  And that is so difficult.  We are reared in a society of dominance, and we are taught postures of authority.  We sit in classrooms that teach us to succeed.  We work in jobs where we readily see the avenues to greater success.  We learn to be authoritative.  We learn competition.  In the seats of modern collegiate learning, rarely, if ever, are students taught humility.  And how to teach something so broad, and so simple, anyway?

One of the challenges faced by modern worship leaders is to offer postures of frailty in their leading.  There is a fine line for this.  Successful musicians perform their songs and hymns under flashing lights and with outstanding ticket sales.  There is a dichotomy here.  They should be paid for their work.  But when does their acceptance of great amounts of money cross the line from frailty and humility to more than enough?  Local worship leaders find the same struggle.  When do we sacrifice older, more favorite modes of what has been known as “worship,” for truer, more meaningful, and more literal modes which can literally teach humility?

I am reminded of Paul, who, as a minister and preacher, offered postures of frailtiy numerous times — when he was supported and paid by various churches, to earning his own wages in a different occupation, to being bound and imprisoned.  No other man has been so successful at leading people into postures of frailty than him.

True worship is tough.  It may be defined as a daily act.  It may be defined as the next big thing.  But it can never escape the truest, most literal meaning, written by the ones who followed the one most deserving of true worship. 

Those writers, those disciples, those men and women — they lived their lives with their noses to the ground.  And that posture gave them lives at which we cringe.  Crucifixion.  Stoning.  Death threats.  Chased out of town.  Ostracized. 

They took whatever was given, ever how tough, because they lived their lives with their noses to the ground. 

And in that posture, it is very tough to see anything other than the feet of the one you are following.