Monday, 09 November 2009
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We are a commuting culture. The very nature of a suburb is rooted in commuting. A suburb is “sub-urban” so that you can work in the city (the urban) and yet return to home which is close enough to commute but without the negatives of the urban.

We commute not only to our jobs, but to our churches as well. Our church has often been called a “commuter church.” I’ve heard that when plotting out our church’s location compared to the location that our congregation lives, there is a doughnut effect: the church is the whole in the doughnut while the congregation lives relatively equidistant away.
But what does being a commuter church mean in terms of identifying the community we are a part of? In Biblical times, identifying your community was easy. Your community was the neighborhood you were a part of. You couldn’t really get that far and commuting was achievable by foot for most. But with the advances in transportation and ease of travel, commuting blurs the lines of community. Is my community where I live? Where I work? Where most of my friends are? Where my church is?
I’ll begin exploring this topic with a word study (courtesy of Pastor David Choi. Thanks so much!) He notes:
“Com” is a latin root meaning together or with.
commute is a combination of com (together) and mute (from mutare, as in mutate, or change). So the idea behind commute was originally to (ex)change a series of payments into one. We get a similar sense when a sentence is commuted (lessened, or exchanged).
Community, according to my dictionary comes from the same root as “common” so that gives you a good sense of the word. Common in the sense of having things in common (as opposed to its other use, common).
From these eymologies, we can see that the prefix “com” is common across them. I speculate (and this is pure speculation) that the origin of commute also had to do with the idea of travelling (or making the exchange) together. As mentioned in the word study, a series of payments into one (extending that idea further), a bunch of people getting a ticket together to pay for a nicer ride together (a train for example).
In this way, the words commute and community are related to each other by the idea of “together” being the prefix root. But the title of this blog has 3 words that begin with “com”. It turns out that the prefix for compartmentalize is actually an intensifier rather than the idea of “together”. and partmentalize comes from “partis” which (of course) comes from part. Now, where am I going with these 3 words.
A friend speculated that commuting leads to a kind of compartmentalization of lives. We compartmentalize our work life from our personal life. The commute separates (geographically and by time) different areas of our lives. The distance and time slice we spend at work naturally separates it from the people we would see in our personal life.
Does this same idea apply to commuting to church? Do we naturally segment off our spiritual life from our personal life because of geographic distance and time? Does the commute to church make Sunday from a specific hour to a specific hour in a specific location naturaly compartmentalize that area of life from the rest of our lives?
And what of the third word: community? With our life neatly compartmentalized into various sections, what is our primary identification of community? Is it the workplace where we spend the majority of our time? Is it the place where we live? While discussing the idea of community and commute, I came to the following conclusion. The community I most primarily identify myself with is my church community. Not it’s geographic community location, but “the church” as in the body of people that make up the church.
Every compartmentalized area of my life intersects with this community. While at work, I will meet people from that community for lunch, on occassion, after work for dinner as well. When at home, I meet people from that community that are geographically closer to hang out. And of course, on weekends, I spend most of my time with people from that community. But most of all, that is the community I feel most “at home” at.
This conversation arose as a dilemma to the question, “to which community does the commuter church minister to?” Is it the responsibility of the individuals to minister to their “home” communities? Or the community the church is geographically located in? I came to the conclusion that since I primarily identify myself with the church community, whatever community the church reaches out to is the one we, as a community, would minister to.
But, we have notoriously struggled with the idea of “community outreach.” Maybe it’s because of the inability to define which community we want to minister to, or the distance required for parts of the church regardless of which community we did end up serving. The earlier mentioned friend suggested that the reason we’re good at missions but struggle with community outreach is because missions is a kind of commute. We commute to this distant area, serve, and return to our homes when we’re done. It’s nice, tidy, and compartmentalized. Serving in community is a bit messier, because when you go home…it’s still your community.
And thus my theory. I believe that whatever community the church would minister to, because of our primary identification with the church community, our people would want to be a part of. We have struggled in the past because most of our community outreach has been the impetus of individuals. Perhaps, an effective community outreach would be undertaken if it was the undertaking of “the church”, the community of people that belong to this community. But what does this look like? It would still be tied to individuals at some level. Just exploring out loud. I have no answers, just thoughts. What does it look like to you?
Tuesday, 20 October 2009
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rote ritual, meaning, and magic
last semester, i learned a few things abour ritual and culture. i've been trying to explain grid and group to pretty much everyone i speak to, but if you do not know what grid and group are, just take it as a given that american culture is very low group, low grid. korean culture is very high group, high grid. and low group, low grid people have an anti-ritual bias. and high group, high grid people respond very positively to ritual.the role of ritual for a community is typically to bring a person or people from one phase of life into another. the community is typically involved so that everyone is made aware of the roles/status of the person/people going through the phases. usually, there's a phase where they're sort of stuck between phases, called the liminal phase. let's take a look at marriage as an example.
you start off as a single person. the change is going from a single person to a married couple. the deaprture from the first status into the liminal phase is the engagement period. you're not quite single anymore, but you're not quite married. you're between phases. the symbol of this liminal phase is the engagement ring. that usually occurs with a small ritual/ceremony with only the closest of relatives (or sometimes just the couple itself) to signify the entry into the liminal phase. after the engagement period, the couple has a large wedding celebration in which the whole community is invited to go through the status transition together. since everyone is there, the transition is known by all and everyone is aware of everyone's new status. the couple is married and has completed the transition from singleness to married.
another example for most cultures (not in the united states) is going from youth to adult. most high group, high grid cultures have some sort of ritual in acknowledging young boys into becoming men. an example of this is the jewish celebration of bar mitzvah. a korean example may be the period where young men go to the army (although...i can't think of any specific rituals involved with that occurring). in any case, i'm not sure how we as korean-americans respond to ritual. are we like koreans and have a procilivity towards it, or are we like americans and have an inherent distrust in them?rituals are an effective means of communication for high group high grid people because they provide a lot of meaning, reinforce traitional values, and communicate those values and meanings to future generations. but two things can also happen to a ritual.a ritual can lose its effectiveness when the ritual becomes about the ritual rather than what it symbolizes. in this case, it becomes a sort of magic. the outcome is the reason why the ritual is done in certain ways and not what the symbolism behind it is. this is where most superstition arises from. an example of this occuring is like when a ball player always ties his shoes in a specific way. ritual for outcome without purpose.another way ritual can lose its meaning is when the things involved in the ritual have lost their meaning. the ritual then becomes powerless and rote. the ritual's purpose is lost. i think much of ritual has gone this route in american culture. i will speculate a little here now.
the only rituals that we hold to today that i can think of are marriage and communion. as i've already priefly discussed the marriage ritual, let's examine the communion ritual. communion had a lot of meaning for early christians as bread and wine were essential to life. it can be argued that fermented drink was safer to drink than most water while bread was the staple food of most. the connection to bread being body and wine being blood would be an easy one to make due to this (probably subconscious) connection with life and also the elements' consistency and color. today, however, bread is more of a free thing placed before a meal. i would argue rice is more of a staple (for korean-americans at least) than bread is. and wine is more of an excess/luxury than something that is consumed on a daily basis for life.
i would argue that perhaps communion could be better served using meat and water. meat has become a staple in the typical american diet. its connection (probably subconscious) to life is clear and a clearer more powerful connection to "the body" can be made. it may even be too intense for some to imagine meat as "the body that was broken." think about how that can powerfully communicate.
additionally, water has become viewed as being pure, and essential to daily life. we as an american culture pay a premium for bottled water but do so on a regular basis as an indicator to how we value it. water has the additional imagery of purity and can serve as a reminder of Christ's crucifixion where blood and water poured out. He is also the living water. grape juice is a kids' drink and wine is even sometimes viewed as a vice. these communicate the wrong idea in the ritual. but water is more closely tied to what we are trying to communicate through the ritual of communion in my opinion. now, some may be thinking, "doesn't communion HAVE to be with bread and wine?" it can be argued for certain. but, picture going into a foreign land, where bread is viewed as "the foreigner's" food. wine is viewed as inherently evil. and now you are telling everyone that this MUST be done for fellowship and communion...you are essentially communicating that they must deny who they are and what they believe to be accepted into community and, even more inaccurately, to be in fellowship with God. you are communicating (probably subconsciously) that the people must become foreigners that indulge in drink to become Christian. this is clearly communicating the wrong message.
Monday, 19 October 2009
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Two Movie Reviews:
Where the Wild Things Are
Visually, amazing. You feel like you've been sucked into the story book. It feels like you're somehow peeking in on the imagination of a 9 year old boy. And, having been a 9 year old boy, I could empathize with a lot of the feelings he had. Always wanting to build forts, always telling tall tales, the anguish of a crushed fort...it captured it all quite well.
However, I had super-high expectations for the movie, and it did not live up to them. Perhaps it was the slightly melancholy tone, or giving the wild things a back story, or giving max a lot of back story...but I did feel a little let down. I think because the book (all 10 sentences of it), from what I remember, is just about his imagination, and just going wild, but rather than having a lot of "fun" scenes, it was more somber. Even the fun scenes kinda turned somber at times =T
Overall, I give the movie a solid B. Worth a viewing on the big screen because the visuals are certainly amazing, but don't go in expecting a "good time".
Paranormal Activity
DO NOT WATCH THE NEW TRAILER for this movie. It shows pretty much the best parts without any of the build up (making it very not scary), as well as showing both the actual ending, as well as an alternate ending not shown in the movie. HOW TERRIBLE A TRAILER.
In any case, I had low expectations of this movie. I anticipated another Blair Witch style movie, where nothing creepy ACTUALLY happens. But, I was pleasantly surprised! It is entirely on home camera, so those who easily get motion sick, you WILL get motion sick. But fortunately, the best parts are shot using a tripod, still camera, so you can fully enjoy the movie without worrying about getting motion sick (just tell your friend to tap you when the camera's stable).
The movie is quite effective in building up the dread. What starts off as a joke, keeps building a sense of more and more dread. Watching it with a crowd is certainly even more entertaining than watching this by yourself. When the whole crowd jumps, it's more fun, than jumping and being scared by yourself. Additionally, the ending shown, while I thought was good, is one of many alternate endings (the one shown was recommended by Steven Spielberg), and the alternate endings sound even creepier than the one shown. Go with a bunch of people, and be ready to be pleasantly scared =)
Overall, I give the movie a tentative A-. The crowd element certainly added to the enjoyment of the film and I think my low expectations actually made it better in my mind than it actually is. Quite fun with the right crowd and if things aren't spoiled in certain ways (e.g, the trailer).
Monday, 09 March 2009
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Just curious to know how people would interpret the following scenarios. Please leave a comment on each scenario answering the question, "What is responsible for feeling better, or, what is the cause or source of feeling better?" Feel free to add any comments explaining any of your answers as well.
Scenario A:
A person has a headache. A half hour later, the person feels better.
Scenario B:
A person has a headache. That person takes an advil and a half hour later, the person feels better.
Scenario C:
A person has a headache. That person prays and a half hour later, the person feels better.
Scenario D:
A person has a headache. That person takes an advil and prays and a half hour later, the person feels better.
Thanks for replying!
Friday, 24 October 2008
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Thoughts on calling
This is going to be a random collection of thoughts on calling. It's more from my notes and my thoughts and probably more beneficial to me than anyone else but perhaps some of these thoughts will be beneficial to others as well.
As I mentioned in the post on the seminary orientation, Abraham's father was called to leave before Abraham was. But while on the journey, he settled. He settled for a good thing instead of striving for the best. Not everyone who gets the call finishes the journey. Don't settle for good, strive for the best.
My reflection on those thoughts with regard to where i am today. It's an issue of faith. My faith is too small to believe that God's got something better in store for me than the good things I have here already. Or, probably more accurately, I lack the faith to believe that where God is, what God wants, is the best thing. I want to determine best on my terms.
There's a general call, and sometimes a more "personal and peculiar" call. Often, we spend our time looking for the personal and peculiar call instead of obeying the general call. But if we miss the general call, we will never hear the personal and peculiar call.
The purpose of a promise is to defeat changes wrought through time. If you've made a promise, God will see you fulfill it.
You don't have to have all the details before you obey. In fact, not having all the details serves 2 purposes. First, it forces you to trust and not do things on your own. Second, sometimes if you see all the details, you'll be too afraid of where you're headed.
Somewhere along the lines, we've come to think we can fulfill our calling without giving up our comfort. Our gospel has become, "I'll take up my cross, as long as it doesn't discomfort me."
Pastor Dave once shared of the archaeologist that struggled with if God was calling him to be used as an archaeologist to make God known through his discoveries. The archaeologist realized that he was not called to make God known (which happens anyway), but he was called to be an archaeologist because that is how he would best know God.
A thought not necessarily on calling, but something to chew on.
The reason we do not complain in our prayers anymore is because we don't really believe God can do anything. The psalmists complain to God because they believe God can answer and lament why He is not showing His authority. We ask God with a "if it's ok with you" mentality, so that if it doesn't come through, it's no big deal. It's our lack of faith.
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