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.

Blue

Morpheus holds out his hands, with two pills.  One blue.  The other red.  His sunglasses cannot hide his smile, his look, as he knows his offer to Neo would not be rejected.  Lightning screams with violent cracks, and flashes through the curtained windows, and the glass of water on the table beckons.

Morpheus then speaks.  “This is your last chance.  After this, there is no turning back.  You take the blue pill — the story ends, you wake up in your bed and believe whatever you want to believe.  You take the red pill — you stay in Wonderland and I show you how deep the rabbit-hole goes.”

__________

I think of that quote often.  I wrote a discussion guide for our small group leaders a couple of weeks ago about our online identities, and the more I read, and researched, the more alarmed I became.    

The story was about the decline of privacy through the increasing wave of the digital world, as it sweeps over our lives.   An entire American generation has taken the blue pill, and has become part of a stream of information, in a cyber world, that is never-ending, chosing to remain a part of what could very well be called the matrix.

Every data, every text, every tweet, every status update, every email, every uploaded picture or video, is now cemented in the vaults of servers, from individual IP addresses.

Every bit of digital information is thought-based, though.  Everything uploaded has to be premeditated, which means even the awful things we put online must undergo some thought process.  Stories emerge constantly of people regretting their online posts.  And I think more and more people will, one day, wish they had taken the red pill.  Because as our world grows more and more comfortable with avatars and tweets, in the chance that we could have greater connections with others through a digital world, we are also growing more and more disconnected.  Life is now lived on a computer screen, with children spending, on average, six hours in front of some kind of screen every day.

So when I read this article, all of these thoughts washed around in my head.  There is a trend now, of people unplugging, or going offline, or, in essence, taking the red pill, and are wanting to disconnect from this strange world of keyboards and screens and updates. 

Be warned, though.  The story is a little bizarre, but the intent is interesting. 

‘Anti-social network’ claims to be a Facebook killer app
by Rory Mulholland
AFP.com/ Yahoo news

Facebook makes you despair? Social networking makes you want to end it all? You may be ready for online ritual suicide with the aid of a new website that helps you kill your virtual identity.

“Impress your friends, disconnect yourself,” is the slogan on www.seppukoo.com, a site that aims to subvert Facebook by offering its millions of users a glorious end and a memorial page to match.

“Rather than fall into the hands of their enemies, ancient Japanese samurai preferred to die with honour, voluntarily plunging a sword into the abdomen and moving it left to right in a slicing motion,” the site notes.

This form of ritual suicide was known as “seppuku.”

“As the seppuku restores the samurai’s honour as a warrior, seppukoo.com deals with the liberation of the digital body,” the site says.

Today the enemy is not other bands of noble warriors but corporate media who use viral marketing to make huge profits by connecting people across the globe.

“Seppukoo playfully attempts to subvert this mechanism by disconnecting people from each other and transforming the individual suicide experience into an exciting ’social’ experience.”

The site, which uses its own viral marketing strategy to lure in disgruntled social networkers, is part of a protest wave that sees Facebook as a potentially dangerous entity beholden to corporate interests. 

It offers ritual suicide for Facebook users in five easy steps.

Willing victims must first log in to seppukoo.com by typing in the same information they use to go on to their Facebook profile. 

They then choose one of several memorial RIP page templates before writing their last words, which the site promises to send to all their Facebook friends when they have taken the final step.

Once the user has made that fatal final click, his or her Facebook profile is deactivated.

But in what might be seen as a bit of a cheat, virtual life goes on after the ritual suicide.

It comes in the form of testimonials friends can write on the memorial page or by rising in the seppukoo ranks by scoring points with every former Facebook friend who follows your lead and commits hara-kari.

The top scorer in that game is currently a blonde woman who uses the name Simona Lodi and who passed into the post-Facebook world on November 5. 

But seppukoo.com has some way to go before it attracts anything near the more than 300 million users Facebook currently boasts. On Wednesday it pulled in only half a dozen Facebookers ready to end it all.

Its owners — whose website says are an “imaginary art-group from Italy” — told AFP by email that over 15,000 people had done the deed and over 350,000 Facebook users had received an invite to follow suit.

Facebook did not immediately reply when contacted by AFP to ask if it saw seppukoo.com as a threat and if it planned any action to block it.

To reinforce the tongue-in-cheek approach of seppukoo.com, the group’s art director — who uses the name Guy McMusker — replied when asked if he was a Facebook user: “Of course. We’re not Luddites. We’re incoherent.

The group is called “Linking The Invisible”‘ and its website says it is made up of media artists Clemente Pestelli and Gionatan Quintini whose work explores “the invisible links between the infosphere, neural synapsis, and real life.”

“Seppukoo admits that it is in reality a social networking group but seeks to distinguish itself from Facebook by noting that it will store no data and its server will not sell data to any third party.

“If you’ve trusted a merciless company (Facebook) until now, we hope you can also trust an imaginary artist group,” it says. McMusker said the site was not set up with a view to making money.

The RIP memorial page it offers Facebook dissidents could easily be mistaken for a real memorial for a real deceased person. But McMusker rejected suggestions it was in bad taste and said that no-one was likely to be upset.

“Just take it easy,” he wrote.

In the real world, suicide is obviously a one-way trip. But in the virtual world even a would-be subversive site like seppukoo.com cannot prevent your resurrection.

If you realise that leaving Facebook was a mistake, all you have to do is log back on again and your profile is instantly restored.

__________

Eventually, real life was too heavy of a burden for Cypher, and in the movie, The Matrix, he killed and sabotaged to find his way back to the land of make-believe.  His preference for the online world was no match for the truth of his situation.  For us, our online world is in a steady merge with reality.  But that is a reality that should all scare us.

For we become beholden to the machine, enslaved by the fake world of a light blue aura that shines into our eyes in the middle of the night, from a flat screen, or a handheld phone. 

So many people want genuine community, that the flat buzz of a monitor is too enticing, and offers community, though skewed as it is.  Because if people are devaluing real interaction, then all of our institutions which offer genuine community are headed for a change we may not want.

Linger

The earliest photo taken of the White House

The White House, photographed for the first time in 1846 by John Plumbe during the Polk administration.

It seems to me, that if any place in America would be haunted, it would most certainly be the White House, with all of the tension and stress and decisions made within those walls. 

There must be some sort of supernatural residue still lingering there.  A former resident certainly believes it to be so.

Fright House: Jenna Bush on the ghostly music playing in the presidential home already ‘haunted’ by Abraham Lincoln
by Sara Nelson
for the Daily Mail

The daughter of former President George W Bush has claimed she saw ghosts during her time in the White House.

Jenna Bush Hager told chat show host Jay Leno she had been terrified by spooky events near the fireplace in her bedroom.

The 27-year-old teacher, who now works as an education correspondent for the Today Show said: ‘I heard a ghost. I was asleep, there was a fireplace in my room and all of a sudden I heard 1920s music coming out. 

‘I could feel it, I freaked out and ran into my sister’s room. She was like “Please go back to sleep this is ridiculous”.

‘The next week we were both asleep in my room, the phone had rang and woke us up.

‘We were talking and going back to bed when all of a sudden we heard this opera, coming out of the fireplace.

‘We couldn’t believe it, we both jumped in bed and were asking the people that worked there the next morning “Are we crazy?”

‘We tried to rationalise it, but they said they heard it there all the time.’

Jenna and her family lived at the Washington DC presidential home from 2001 to 2009.

She told how her parents were settling in well back at home in Texas, and that the former president has even been offered a job at a hardware store – but turned it down, feeling he was overqualified.

The former first daughter confessed she had never seen Abraham Lincoln’s ghost – which is said to regularly haunt the White House – but wished she had.

Lincoln’s ghost is widely reported to walk up and down the second floor hallway, knock at doors and stand at certain windows with his hands clasped behind his back.

Indeed Winston Churchill refused to sleep in the former president’s bedroom after reportedly spotting his ghost lurking there.

The British Prime Minister had stepped into the room after a relaxing bath with a cigar and a glass of scotch.

Still naked, the premier is reported to have spied an apparition of Lincoln standing by the fireplace. The pair are said to have started at each other for some time before the ghost faded away.

Former first lady Hilary Clinton has also spoken about the spooky atmosphere in the White House.

The US Secretary of State said: ‘There is something about the house at night that you just feel like you are summoning up the spirits of all the people who have lived there and worked there and walked through the halls there.’

She told the Rosie O’Donnell Show: ‘It’s neat, it can be a little creepy.

‘You know, they think there’s a ghost there. It is a big old house and when the lights are out it is dark and quiet and any movement at all catches your attention.’

Indeed Harry Truman once wrote to his wife: ‘I sit here in this old house, all the while listening to the ghosts walk up and down the hallway.

‘At 4 o’clock I was awakened by three distinct knocks on my bedroom door. No one there.  [The] place is haunted, sure as shootin’!’

As well as human hauntings, the have been tales of a demon cat prowling the building’s basement.

According to legend, years go by without a sighting of the animal, but when it does appear, national disaster is said to be imminent.

Some witnesses claim the demon cat first appears as a helpless-looking kitten, which grows in size and menace the closer one gets to it.

A White House guard claimed to have seen it a week before the great stock market crash of the 1920s and it was also reportedly seen days before the assassination of JFK.

I’m not sure if Lincoln’s ghost is more frightening, though, than the thought of Churchill fresh from a bath.

Anyway, ghosts are most definitely real.  And while they may not be the unattached spirits or souls of the dead, they are real in the sense that after any great tragedy, or crisis, we allow some sort of residual effect to linger.

A fight.  A death.  Turmoil.  Job loss.  Rebellious kids.  Conversations with harsh words.  Wrecking decisions.   All of these give us remorse, guilt, and we are haunted with the sheer regret of the crisis.  And that residue, sometimes, just won’t leave.

May we have better discernment about the words we say and the actions we choose, or, maybe more importantly, about the words we keep, and the actions we disregard.

Remember

I often think about the Eucharist.  I am amazed at how little, in the New Testament, it is mentioned.  Most often, it is called, simply, “breaking bread,” and seems to imply that the Eucharist of the early church may have been a memorial meal, shared by all of the saints, which offered a chance of fellowship and memory, possibly not unlike our own Thanksgiving meals.

We have moved it to something very somber, though.  Most faiths tend to have it as a part of the design of worship, with specific prayers.  Some faiths, even, have the Eucharist offered by a leader in the church.  And, like most human things, it has its varying degrees of executions, but always with some sort of quiet meditation.

And that is not wrong, or offensive.  I shared a conversation with a member of my church, just last week, who said he has grown tired of an image of a crucifed Christ displayed during the communion moments.  Instead, he wanted a picture of an empty tomb, because, he said, “that’s what all of this is about, anyway.”

I believe our exercising of the Eucharist would be found insulting by those in the earliest models of the Christian church.  What seems to be a celebratory meal of fellowship has been turned into just another moment in the design of a worship event.  Long gone are the loaves of bread, broken together, with large pieces eaten and chased by overflowing cups of wine.   Instead, there are small wafers, and a slight sip, all with the idea to remember the remarkable moment in the Christian faith.

Maybe these ideas are foreign to you.  Perhaps you worship in a church where the Eucharist is only observed during special days, or occassions, or maybe you worship in a church where communion is shared every Sunday.  Either way, it deserves a second look.

Which brings me to the following story.  It is a slight story about the Berlin Wall, but I think it says volumes about the human desire to simply remember, both the awful, and the celebrations which follow.

Twenty Years After, Berlin Wall Gets a Facelift
by Kristen Grieshaber, for the Associated Press

Stroke by stroke, Gerhard Kriedner applied pink acrylic paint with a small brush on a 14-yard stretch of the Berlin Wall, recreating the mural he first painted months after the Berlin Wall came down on Nov. 9, 1989.

Kriedner and 90 artists from around the world have gathered again to repaint their original creations on the concrete slabs, bringing new life to images that have been eroded by the elements over the last two decades, on the longest remaining length of the wall that once split Germany’s capital.

“This is a very emotional thing for me,” Kriedner, 69, said, adding that he escaped from communist East Germany to the West himself as a young man. “The Berlin Wall stands for the total lack of freedom we had at the time.”

While Berliners were initially eager to tear down the city’s most detested symbol, in recent months there has been a major effort to restore the 3/4 mile-long (1.3-kilometer) dilapidated East Side Gallery — a major tourist attraction with 106 different paintings and graffiti.

“The wall was rotten through and through,” Kriedner said on a recent chilly, overcast autumn day as he put the finishing touches on his mural — a dark, barren landscape with bursting soap bubbles colored pink and light blue, his interpretation of the promise of Socialist dreams colliding with reality.

“In order to restore the wall, the entire artwork was scraped off, the concrete was chiseled down to the steel insides, and then everything had to be reapplied, but this time with waterproof acrylic paints,” the Bavarian artist said, adding that he’d been working off a photo of his original piece to ensure the new version mimicked the original.

Kani Alavi, the head of the East Side Gallery’s Artists’ Association, has been the driving force behind the restoration work that started in October 2008. Alavi lobbied for years to collect the euro2.5 million ($3.7 million) from the city, state and federal governments needed for the restoration process. That included room and board for the artists, who otherwise worked for free.

Of the initial group of artists, only five declined to participate in the renovation project. Six others died and their murals have been restored by other artists.

“We thought it was really important to recreate the paintings because, by now, there’s a whole new generation that no longer remembers the original Berlin Wall and the historic events that led to Germany’s reunification,” said Alavi, an Iranian-born artist who had already restored his own mural of East Germans crossing Checkpoint Charlie into West Berlin on the night the border opened for the first time.

Every day, the East Side Gallery in Berlin’s formerly eastern Friedrichshain neighborhood attracts thousands of tourists who pose for snapshots in front of the murals.

The western side of the wall was covered in graffiti during the decades after the barrier was erected on Aug. 13, 1961. The eastern side stood barren, desolate and guarded by stern border police for decades. Only after the wall’s collapse did a group of Berlin artists decide to decorate the stretch — the first joint art project of the formerly divided city.

They called on artists from around the world to join them in expressing their feelings in paint and color on the formerly untouchable east side of the wall.

“We had nothing, only cheap paint and brushes, but we were so euphoric about all the historic changes and we wanted to express them in our paintings,” Alavi said, adding that the murals show the joy and hopefulness of overcoming injustice that people believed was possible at the time.

Since then, pollution, weather and time turned famous images like the fraternal communist kiss between East German leader Erich Honecker and Soviet leader Leonid Brezhnev, or the East German Trabant car that appears to be bursting through the wall, into a sad sight — with long cracks in the concrete and big chunks of paint flaking off.

Then there were the souvenir-seekers who chipped off pieces of rock or scrawled their names and messages atop the paintings.

The East Side Gallery received historic monument status in 1991. But despite new signs asking visitors not to tamper with the bright new paintings, it’s uncertain whether the new art will be free from graffiti, vandalism or souvenir hunters.

Some, however, didn’t seem to mind that prospect.

Julie Zinser, a tourist from Riverside, California who was strolling down along the wall said she loved the paintings, but the bright new colors made the it look less authentic.

“It seems like the gritty beauty of this city got a little lost,” Zinser said and then posed for a photo with her two daughters.

The Berlin Wall

The Berlin Wall

What is a memory worth, anyway?  To these artists, it is a teaching moment, a moment when the world will once again understand the oppressive effects of a dividing wall broken against a surge of freedom.  Old artists now want to use it as a canvas, to teach this generation of such a powerful moment, for those in Germany, and even in the world.

We have a need to remember.  We glance through old photographs, share stories around weekend dinners, watch black and white films, all because we really do like to remember those moments.

The Eucharist is a common memory, then, a chance to again find great peace and celebration in an act of deliverance.  But what is this memory worth to you?

Invisible

Behold the invisibility of artist Liu Bolin.

Liu Bolin, an artist in Beijing, captured the previous images, after an investment of ten hours per photograph.

His ability to successfully adapt to his environment has gained him international fame.  Concerning his work, he wrote the following statement, found here:

Now, in the real material world, the world views of different people’s are also different. Each person chooses his/her own way in the process of contacting outside world. I choose to merge myself into the environment. Saying that I am disappeared in the environment, it would be better to say that the environment has licked me up and I can not choose active and passive relationship.

In the environment of emphasizing cultural heritage, concealment is actually no place to hide.

It is hard to not be reminded of similar words, found in the New Testament:

Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.

A very powerful, visual reminder — concealment is nothing more than a blending with an oppressive environment. 

Transforming power can only be found in an escape.

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.

Blessed

“Dear Parents:  I must, on this the 4th day of April, 1918, die.  Please pray for me, my dear parents.”

And those were the last written words of Robert Paul Prager.

Prager, a German, lived in Collinsville, Illinois, and was an outspoken supporter of socialism, a very difficult subject to broach in 1918, during the time of what was then known as the Great War.  His views led him to be severely persecuted by a population already roused to defend America against any German influences.  Newspapers and pamphlets and demonstrations in various cities were warnings to those who were deemed to be disloyal to the American effort, or, more specifically, those of German descent. 

Prager was followed home after expressing his opinions in Maryville, Illinois, a small mining camp, and, in the city of Collinsville, Prager was stripped and then covered with an American flag, and made to march through the streets.

He was secured and rescued by a local policeman, who took him to shelter in the city jail, but Prager was later removed from the basement of the building by 300 of the men in town, who arrived at the building in anger. 

This is the description of his death, from a column written in The New York Times on June 2, 1918:

All reports indicate that at this time there was no intention to hang Prager.  It was planned to tar and feather him, but tar and feathers were not to be obtained, and a passing automobile in which was a rope suggested hanging.  The rope was knotted around the man’s neck and he was escorted a mile down the road.

The mob stopped at a large tree.  A small boy, boosted up the tree, adjusted the rope.  Prager was drawn into the air, but was lowered to bind his hands and feet.  He fell to his knees and for three minutes prayed in German.  He then wrote a short note to his aged parents, who live in Dreseden, Germany.  This done, the knot was tightened around his neck and dozens of hands grasped the rope that swung him ten feet into the air to his death.

Eleven men were put on trial for the lynching, and, against the urging of the judge, were tried on the basis of an assumed homefront warning that the war, now called World War 1, should have no bearing on the decision of the jurors.  He urged them to consider the basic fact of the trial, which was the murder of one man.  

The jury only took 45 minutes to reach a decision of not guilty, and when it was announced, the courtroom erupted in applause.  The eleven men who stood trial were congratulated amidst the singing of American patriotic songs.

Perhaps the most poignant part of this event, though, was the burial of Prager.  Buried in St. Louis by members of an organization in which he participated, they fulfilled the last request of the dying man, made on behalf of his burial — an American flag was draped over his coffin. 

Prager, a man in his twenties who sought to serve in the American Navy, a man whose views on government were controversial, was persecuted and killed because he was different.  And though a subplot in the American involvement of World War 1, it speaks to the nature of humanity to always intimidate and oppress those with unique differences, from the world stage to small rural communities. 
____________

Christianity is no stranger to persecution, positioning itself as counter to human nature, and even counter to any culture.  Early in its formation, Christianity bestowed blessings on those who endured persecution. 

But persecution for Christianity has not ended.  I want you to visit the website of the organization Voice of the Martyrs.  VOM is dedicated to assisting and encouraging persecuted Christians throughout the world.  On this site, you will read of Li Mei, arrested in China for singing Christian hymns to villagers, and praying for the healing of an elderly man.  Her sentence was up to 18 months of reeducation, and she spent a portion of her incarceration chained to her bed, and according to the site, was beaten so severely that she required surgery.  She is fulfilling the remainder of her sentence under house arrest.

Members of churches endlessly debate meanings of passages and visions of our churches.  And while we engage in such conversations, there are those of the Christian faith who are being beaten and chained and killed just because they believe.  We spend our spare time discussing and arguing, while underground Christians offer Jesus to those whose acceptance of Christ could condemn them to death.  Our time is spent with coffee and commentaries, while Christians in oppressive regions always bless the food of what may be their last meal.  We worry about styles and songs, while Li Mei is chained and beaten for a prayer of healing.

And those are the people called blessed

Please visit this site.  Your life, your faith, and your purpose, will change in a matter of moments.

Litmus

“… test the spirits … .”

The early Christian community, with a syncretism of a rich Jewish tradition and overwhelming secular influences, was familiar with spirits.  Several stories in early biblical writings attest to their persuasive power, and even cultural norms indicated the presence of supernatural influences.  

An early indication of such testing seems to be a warning against prophets who convincingly claim divine truths, even offering proof, but do so in ways opposite of early Jewish law.  This passage, found in Deuteronomy, indicates that these prophets are being used by God to test his people — and it also indicates a very harsh punishment when their origins are found to be from unholy places.

This warning is reborn in a letter written by John, and the implications are clear.  There are those who offer proof of the divine, and claim to be from the divine, but are themselves misguided.  This phrase, written by an apostle, is a sure implication that there are various entities persuading for divine causes, but, of those entities, only some are authentic, while others have dubious motivations, and are even considered evil.  What is also troubling is that either these dubious entities have incredibly persuasive power, or those who follow are incredibly naive. 

Divine presence is a swift justification for those who search endlessly for purpose.  It becomes very difficult to argue with those who not only see God, but see godly action, in every personal conviction.  There is biblical evidence that this theology can be right and true.

But there is also biblical evidence that maybe every personal conviction is not born of God, and maybe God is even using those convictions as testing agents.  And that is such an overlooked aspect of faith – we struggle with an idea that God does test, and even tests with actions easily interpreted as holy.  Prayer, petition, and counsel are always given to support where we are led, but what if God is telling us something quite different?  How would we know?  I am, more often than not, unsure of a direction. 

But I am sure that proof may not always be enough.

Give

We watched an elderly gentleman clean the floor of a busy mall with his broom.

He had no expression on his face, he just completed his job, his task at hand.  Swarms of people passed him as though he was a ghost, and left their evidence behind on tables and around the legs of chairs.  He would fill the places they just emptied, and would remove their leftovers with indiscretion.  My wife and I watched him one afternoon, bored with mall walking. 

We had the crazy idea of doing something for this man.  And we did.  The look on his face was as indiscreet as his actions, for his eyes remained empty and void, programmed by his humble job to not accept any adulation.  

But I still walked away from feeling better, because I gave.

Giving is a very biblical concept, though now watered down with such an inept phrase as “random acts of kindness.”  The phrase, catchy as it sounds, just seems to promote kindness as a movement, the better side of a generally greedy and selfish culture.  But the very phrase itself reeks of greediness.  The movement belittles kindness to just one action at random intervals, generally promoted because the world has an enormous supply of people who can’t seem to find regular times to be kind.

I just happen to think that kindness is more than an act, closer to emotion than action, that seeps from your character in almost uncontrollable ways.  And I believe kindness is much more than a movement.  The world may lack kindness, but the last thing to encourage kindness would be some advertising and marketing ploy.  We have come to believe that twenty seconds of a selfless message, sandwiched between two advertising spots encouraging you to buy something for yourself, is enough to start some feel-good movement.  What these marketing ploys and slogans seem to be unable to grasp is the real, inherent goodness that genuine kindness makes you feel.

A survey from the University of British Columbia and the Harvard Business School proved such when they composed a study to find out if giving can actually make you happier.  They found that to be true.  Subjects were asked to spend money on someone else, even as little as $5, and the results were surprisingly surprising.  The test subjects felt happiness from true, purposeful kindness.  And this information is juxtaposed against rising salaries in recent years, which, according to other studies, has given people more wealth in their pockets, but left an emptiness in their souls.  Giving away your money — spending it on others — gives you the feeling that you can help others with what you have.  Which may even further indicate that we were born to serve, to help, to be kind, to give. 

The survey, though, does not appear to lend itself to random giving.  There is something more purposeful here.  True sacrificial giving requires much more thought than filling some kindness quota.  When you give through sacrifice, you give of something you otherwise would think you could never do without. 

The study isn’t meant to inspire a movement, or even embolden the current one.  But I think it validates principles found in Christianity, that giving, which is not a movement, and not a random act, is something that comes from deeper places.  And leads to much, much, deeper emotions.