Friday, April 13, 2007

Business Abounds!

What an interesting story.  I hope I would have stopped.

http://www.washingtonpost.com/wp-dyn/content/article/2007/04/04/AR2007040401721.html

Pearls Before Breakfast
Can one of the nation's great musicians cut through the fog of a D.C. rush hour? Let's find out.
By Gene WeingartenWashington Post Staff Writer
Sunday, April 8, 2007; Page W10

HE EMERGED FROM THE METRO AT THE L'ENFANT PLAZA STATION AND POSITIONED HIMSELF AGAINST A WALL BESIDE A TRASH BASKET. By most measures, he was nondescript: a youngish white man in jeans, a long-sleeved T-shirt and a Washington Nationals baseball cap. From a small case, he removed a violin. Placing the open case at his feet, he shrewdly threw in a few dollars and pocket change as seed money, swiveled it to face pedestrian traffic, and began to play.

It was 7:51 a.m. on Friday, January 12, the middle of the morning rush hour. In the next 43 minutes, as the violinist performed six classical pieces, 1,097 people passed by. Almost all of them were on the way to work, which meant, for almost all of them, a government job. L'Enfant Plaza is at the nucleus of federal Washington, and these were mostly mid-level bureaucrats with those indeterminate, oddly fungible titles: policy analyst, project manager, budget officer, specialist, facilitator, consultant.

Each passerby had a quick choice to make, one familiar to commuters in any urban area where the occasional street performer is part of the cityscape: Do you stop and listen? Do you hurry past with a blend of guilt and irritation, aware of your cupidity but annoyed by the unbidden demand on your time and your wallet? Do you throw in a buck, just to be polite? Does your decision change if he's really bad? What if he's really good? Do you have time for beauty? Shouldn't you? What's the moral mathematics of the moment?

On that Friday in January, those private questions would be answered in an unusually public way. No one knew it, but the fiddler standing against a bare wall outside the Metro in an indoor arcade at the top of the escalators was one of the finest classical musicians in the world, playing some of the most elegant music ever written on one of the most valuable violins ever made. His performance was arranged by The Washington Post as an experiment in context, perception and priorities -- as well as an unblinking assessment of public taste: In a banal setting at an inconvenient time, would beauty transcend?

The musician did not play popular tunes whose familiarity alone might have drawn interest. That was not the test. These were masterpieces that have endured for centuries on their brilliance alone, soaring music befitting the grandeur of cathedrals and concert halls.

The acoustics proved surprisingly kind. Though the arcade is of utilitarian design, a buffer between the Metro escalator and the outdoors, it somehow caught the sound and bounced it back round and resonant. The violin is an instrument that is said to be much like the human voice, and in this musician's masterly hands, it sobbed and laughed and sang -- ecstatic, sorrowful, importuning, adoring, flirtatious, castigating, playful, romancing, merry, triumphal, sumptuous.

So, what do you think happened?
HANG ON, WE'LL GET YOU SOME EXPERT HELP.
Leonard Slatkin, music director of the National Symphony Orchestra, was asked the same question. What did he think would occur, hypothetically, if one of the world's great violinists had performed incognito before a traveling rush-hour audience of 1,000-odd people?

"Let's assume," Slatkin said, "that he is not recognized and just taken for granted as a street musician . . . Still, I don't think that if he's really good, he's going to go unnoticed. He'd get a larger audience in Europe . . . but, okay, out of 1,000 people, my guess is there might be 35 or 40 who will recognize the quality for what it is. Maybe 75 to 100 will stop and spend some time listening."

So, a crowd would gather?
"Oh, yes."
And how much will he make?
"About $150."
Thanks, Maestro. As it happens, this is not hypothetical. It really happened.
"How'd I do?"
We'll tell you in a minute.
"Well, who was the musician?"
Joshua Bell.
"NO!!!"
A onetime child prodigy, at 39 Joshua Bell has arrived as an internationally acclaimed virtuoso. Three days before he appeared at the Metro station, Bell had filled the house at Boston's stately Symphony Hall, where merely pretty good seats went for $100. Two weeks later, at the Music Center at Strathmore, in North Bethesda, he would play to a standing-room-only audience so respectful of his artistry that they stifled their coughs until the silence between movements. But on that Friday in January, Joshua Bell was just another mendicant, competing for the attention of busy people on their way to work.

Bell was first pitched this idea shortly before Christmas, over coffee at a sandwich shop on Capitol Hill. A New Yorker, he was in town to perform at the Library of Congress and to visit the library's vaults to examine an unusual treasure: an 18th-century violin that once belonged to the great Austrian-born virtuoso and composer Fritz Kreisler. The curators invited Bell to play it; good sound, still.

"Here's what I'm thinking," Bell confided, as he sipped his coffee. "I'm thinking that I could do a tour where I'd play Kreisler's music . . ."

He smiled.
". . . on Kreisler's violin."
It was a snazzy, sequined idea -- part inspiration and part gimmick -- and it was typical of Bell, who has unapologetically embraced showmanship even as his concert career has become more and more august. He's soloed with the finest orchestras here and abroad, but he's also appeared on "Sesame Street," done late-night talk TV and performed in feature films. That was Bell playing the soundtrack on the 1998 movie "The Red Violin." (He body-doubled, too, playing to a naked Greta Scacchi.) As composer John Corigliano accepted the Oscar for Best Original Dramatic Score, he credited Bell, who, he said, "plays like a god."

When Bell was asked if he'd be willing to don street clothes and perform at rush hour, he said:
"Uh, a stunt?"
Well, yes. A stunt. Would he think it . . . unseemly?
Bell drained his cup.
"Sounds like fun," he said.
Bell's a heartthrob. Tall and handsome, he's got a Donny Osmond-like dose of the cutes, and, onstage, cute elides into hott. When he performs, he is usually the only man under the lights who is not in white tie and tails -- he walks out to a standing O, looking like Zorro, in black pants and an untucked black dress shirt, shirttail dangling. That cute Beatles-style mop top is also a strategic asset: Because his technique is full of body -- athletic and passionate -- he's almost dancing with the instrument, and his hair flies.

He's single and straight, a fact not lost on some of his fans. In Boston, as he performed Max Bruch's dour Violin Concerto in G Minor, the very few young women in the audience nearly disappeared in the deep sea of silver heads. But seemingly every single one of them -- a distillate of the young and pretty -- coalesced at the stage door after the performance, seeking an autograph. It's like that always, with Bell.

Bell's been accepting over-the-top accolades since puberty: Interview magazine once said his playing "does nothing less than tell human beings why they bother to live." He's learned to field these things graciously, with a bashful duck of the head and a modified "pshaw."

For this incognito performance, Bell had only one condition for participating. The event had been described to him as a test of whether, in an incongruous context, ordinary people would recognize genius. His condition: "I'm not comfortable if you call this genius." "Genius" is an overused word, he said: It can be applied to some of the composers whose work he plays, but not to him. His skills are largely interpretive, he said, and to imply otherwise would be unseemly and inaccurate.

It was an interesting request, and under the circumstances, one that will be honored. The word will not again appear in this article.

It would be breaking no rules, however, to note that the term in question, particularly as applied in the field of music, refers to a congenital brilliance -- an elite, innate, preternatural ability that manifests itself early, and often in dramatic fashion.

One biographically intriguing fact about Bell is that he got his first music lessons when he was a 4-year-old in Bloomington, Ind. His parents, both psychologists, decided formal training might be a good idea after they saw that their son had strung rubber bands across his dresser drawers and was replicating classical tunes by ear, moving drawers in and out to vary the pitch.

TO GET TO THE METRO FROM HIS HOTEL, a distance of three blocks, Bell took a taxi. He's neither lame nor lazy: He did it for his violin.

Bell always performs on the same instrument, and he ruled out using another for this gig. Called the Gibson ex Huberman, it was handcrafted in 1713 by Antonio Stradivari during the Italian master's "golden period," toward the end of his career, when he had access to the finest spruce, maple and willow, and when his technique had been refined to perfection.

"Our knowledge of acoustics is still incomplete," Bell said, "but he, he just . . . knew."
Bell doesn't mention Stradivari by name. Just "he." When the violinist shows his Strad to people, he holds the instrument gingerly by its neck, resting it on a knee. "He made this to perfect thickness at all parts," Bell says, pivoting it. "If you shaved off a millimeter of wood at any point, it would totally imbalance the sound." No violins sound as wonderful as Strads from the 1710s, still.

The front of Bell's violin is in nearly perfect condition, with a deep, rich grain and luster. The back is a mess, its dark reddish finish bleeding away into a flatter, lighter shade and finally, in one section, to bare wood.

"This has never been refinished," Bell said. "That's his original varnish. People attribute aspects of the sound to the varnish. Each maker had his own secret formula." Stradivari is thought to have made his from an ingeniously balanced cocktail of honey, egg whites and gum arabic from sub-Saharan trees.

Like the instrument in "The Red Violin," this one has a past filled with mystery and malice. Twice, it was stolen from its illustrious prior owner, the Polish virtuoso Bronislaw Huberman. The first time, in 1919, it disappeared from Huberman's hotel room in Vienna but was quickly returned. The second time, nearly 20 years later, it was pinched from his dressing room in Carnegie Hall. He never got it back. It was not until 1985 that the thief -- a minor New York violinist -- made a deathbed confession to his wife, and produced the instrument.

Bell bought it a few years ago. He had to sell his own Strad and borrow much of the rest. The price tag was reported to be about $3.5 million.

All of which is a long explanation for why, in the early morning chill of a day in January, Josh Bell took a three-block cab ride to the Orange Line, and rode one stop to L'Enfant.

AS METRO STATIONS GO, L'ENFANT PLAZA IS MORE PLEBEIAN THAN MOST. Even before you arrive, it gets no respect. Metro conductors never seem to get it right: "Leh-fahn." "Layfont." "El'phant."

At the top of the escalators are a shoeshine stand and a busy kiosk that sells newspapers, lottery tickets and a wallfull of magazines with titles such as Mammazons and Girls of Barely Legal. The skin mags move, but it's that lottery ticket dispenser that stays the busiest, with customers queuing up for Daily 6 lotto and Powerball and the ultimate suckers' bait, those pamphlets that sell random number combinations purporting to be "hot." They sell briskly. There's also a quick-check machine to slide in your lotto ticket, post-drawing, to see if you've won. Beneath it is a forlorn pile of crumpled slips.

On Friday, January 12, the people waiting in the lottery line looking for a long shot would get a lucky break -- a free, close-up ticket to a concert by one of the world's most famous musicians -- but only if they were of a mind to take note.

Bell decided to begin with "Chaconne" from Johann Sebastian Bach's Partita No. 2 in D Minor. Bell calls it "not just one of the greatest pieces of music ever written, but one of the greatest achievements of any man in history. It's a spiritually powerful piece, emotionally powerful, structurally perfect. Plus, it was written for a solo violin, so I won't be cheating with some half-assed version."

Bell didn't say it, but Bach's "Chaconne" is also considered one of the most difficult violin pieces to master. Many try; few succeed. It's exhaustingly long -- 14 minutes -- and consists entirely of a single, succinct musical progression repeated in dozens of variations to create a dauntingly complex architecture of sound. Composed around 1720, on the eve of the European Enlightenment, it is said to be a celebration of the breadth of human possibility.

If Bell's encomium to "Chaconne" seems overly effusive, consider this from the 19th-century composer Johannes Brahms, in a letter to Clara Schumann: "On one stave, for a small instrument, the man writes a whole world of the deepest thoughts and most powerful feelings. If I imagined that I could have created, even conceived the piece, I am quite certain that the excess of excitement and earth-shattering experience would have driven me out of my mind."

So, that's the piece Bell started with.
He'd clearly meant it when he promised not to cheap out this performance: He played with acrobatic enthusiasm, his body leaning into the music and arching on tiptoes at the high notes. The sound was nearly symphonic, carrying to all parts of the homely arcade as the pedestrian traffic filed past.

Three minutes went by before something happened. Sixty-three people had already passed when, finally, there was a breakthrough of sorts. A middle-age man altered his gait for a split second, turning his head to notice that there seemed to be some guy playing music. Yes, the man kept walking, but it was something.

A half-minute later, Bell got his first donation. A woman threw in a buck and scooted off. It was not until six minutes into the performance that someone actually stood against a wall, and listened.

Things never got much better. In the three-quarters of an hour that Joshua Bell played, seven people stopped what they were doing to hang around and take in the performance, at least for a minute. Twenty-seven gave money, most of them on the run -- for a total of $32 and change. That leaves the 1,070 people who hurried by, oblivious, many only three feet away, few even turning to look.

No, Mr. Slatkin, there was never a crowd, not even for a second.
It was all videotaped by a hidden camera. You can play the recording once or 15 times, and it never gets any easier to watch. Try speeding it up, and it becomes one of those herky-jerky World War I-era silent newsreels. The people scurry by in comical little hops and starts, cups of coffee in their hands, cellphones at their ears, ID tags slapping at their bellies, a grim danse macabre to indifference, inertia and the dingy, gray rush of modernity.

Even at this accelerated pace, though, the fiddler's movements remain fluid and graceful; he seems so apart from his audience -- unseen, unheard, otherworldly -- that you find yourself thinking that he's not really there. A ghost.

Only then do you see it: He is the one who is real. They are the ghosts.
IF A GREAT MUSICIAN PLAYS GREAT MUSIC BUT NO ONE HEARS . . . WAS HE REALLY ANY GOOD?
It's an old epistemological debate, older, actually, than the koan about the tree in the forest. Plato weighed in on it, and philosophers for two millennia afterward: What is beauty? Is it a measurable fact (Gottfried Leibniz), or merely an opinion (David Hume), or is it a little of each, colored by the immediate state of mind of the observer (Immanuel Kant)?

We'll go with Kant, because he's obviously right, and because he brings us pretty directly to Joshua Bell, sitting there in a hotel restaurant, picking at his breakfast, wryly trying to figure out what the hell had just happened back there at the Metro.

"At the beginning," Bell says, "I was just concentrating on playing the music. I wasn't really watching what was happening around me . . ."

Playing the violin looks all-consuming, mentally and physically, but Bell says that for him the mechanics of it are partly second nature, cemented by practice and muscle memory: It's like a juggler, he says, who can keep those balls in play while interacting with a crowd. What he's mostly thinking about as he plays, Bell says, is capturing emotion as a narrative: "When you play a violin piece, you are a storyteller, and you're telling a story."

With "Chaconne," the opening is filled with a building sense of awe. That kept him busy for a while. Eventually, though, he began to steal a sidelong glance.

"It was a strange feeling, that people were actually, ah . . ."
The word doesn't come easily.
". . . ignoring me."
Bell is laughing. It's at himself.
"At a music hall, I'll get upset if someone coughs or if someone's cellphone goes off. But here, my expectations quickly diminished. I started to appreciate any acknowledgment, even a slight glance up. I was oddly grateful when someone threw in a dollar instead of change." This is from a man whose talents can command $1,000 a minute.

Before he began, Bell hadn't known what to expect. What he does know is that, for some reason, he was nervous.
"It wasn't exactly stage fright, but there were butterflies," he says. "I was stressing a little."
Bell has played, literally, before crowned heads of Europe. Why the anxiety at the Washington Metro?
"When you play for ticket-holders," Bell explains, "you are already validated. I have no sense that I need to be accepted. I'm already accepted. Here, there was this thought: What if they don't like me? What if they resent my presence . . ."

He was, in short, art without a frame. Which, it turns out, may have a lot to do with what happened -- or, more precisely, what didn't happen -- on January 12.

MARK LEITHAUSER HAS HELD IN HIS HANDS MORE GREAT WORKS OF ART THAN ANY KING OR POPE OR MEDICI EVER DID. A senior curator at the National Gallery, he oversees the framing of the paintings. Leithauser thinks he has some idea of what happened at that Metro station.

"Let's say I took one of our more abstract masterpieces, say an Ellsworth Kelly, and removed it from its frame, marched it down the 52 steps that people walk up to get to the National Gallery, past the giant columns, and brought it into a restaurant. It's a $5 million painting. And it's one of those restaurants where there are pieces of original art for sale, by some industrious kids from the Corcoran School, and I hang that Kelly on the wall with a price tag of $150. No one is going to notice it. An art curator might look up and say: 'Hey, that looks a little like an Ellsworth Kelly. Please pass the salt.'"

Leithauser's point is that we shouldn't be too ready to label the Metro passersby unsophisticated boobs. Context matters.

Kant said the same thing. He took beauty seriously: In his Critique of Aesthetic Judgment, Kant argued that one's ability to appreciate beauty is related to one's ability to make moral judgments. But there was a caveat. Paul Guyer of the University of Pennsylvania, one of America's most prominent Kantian scholars, says the 18th-century German philosopher felt that to properly appreciate beauty, the viewing conditions must be optimal.

"Optimal," Guyer said, "doesn't mean heading to work, focusing on your report to the boss, maybe your shoes don't fit right."

So, if Kant had been at the Metro watching as Joshua Bell play to a thousand unimpressed passersby?
"He would have inferred about them," Guyer said, "absolutely nothing."
And that's that.
Except it isn't. To really understand what happened, you have to rewind that video and play it back from the beginning, from the moment Bell's bow first touched the strings.

White guy, khakis, leather jacket, briefcase. Early 30s. John David Mortensen is on the final leg of his daily bus-to-Metro commute from Reston. He's heading up the escalator. It's a long ride -- 1 minute and 15 seconds if you don't walk. So, like most everyone who passes Bell this day, Mortensen gets a good earful of music before he has his first look at the musician. Like most of them, he notes that it sounds pretty good. But like very few of them, when he gets to the top, he doesn't race past as though Bell were some nuisance to be avoided. Mortensen is that first person to stop, that guy at the six-minute mark.

It's not that he has nothing else to do. He's a project manager for an international program at the Department of Energy; on this day, Mortensen has to participate in a monthly budget exercise, not the most exciting part of his job: "You review the past month's expenditures," he says, "forecast spending for the next month, if you have X dollars, where will it go, that sort of thing."

On the video, you can see Mortensen get off the escalator and look around. He locates the violinist, stops, walks away but then is drawn back. He checks the time on his cellphone -- he's three minutes early for work -- then settles against a wall to listen.

Mortensen doesn't know classical music at all; classic rock is as close as he comes. But there's something about what he's hearing that he really likes.

As it happens, he's arrived at the moment that Bell slides into the second section of "Chaconne." ("It's the point," Bell says, "where it moves from a darker, minor key into a major key. There's a religious, exalted feeling to it.") The violinist's bow begins to dance; the music becomes upbeat, playful, theatrical, big.

Mortensen doesn't know about major or minor keys: "Whatever it was," he says, "it made me feel at peace."
So, for the first time in his life, Mortensen lingers to listen to a street musician. He stays his allotted three minutes as 94 more people pass briskly by. When he leaves to help plan contingency budgets for the Department of Energy, there's another first. For the first time in his life, not quite knowing what had just happened but sensing it was special, John David Mortensen gives a street musician money.

THERE ARE SIX MOMENTS IN THE VIDEO THAT BELL FINDS PARTICULARLY PAINFUL TO RELIVE: "The awkward times," he calls them. It's what happens right after each piece ends: nothing. The music stops. The same people who hadn't noticed him playing don't notice that he has finished. No applause, no acknowledgment. So Bell just saws out a small, nervous chord -- the embarrassed musician's equivalent of, "Er, okay, moving right along . . ." -- and begins the next piece.

After "Chaconne," it is Franz Schubert's "Ave Maria," which surprised some music critics when it debuted in 1825: Schubert seldom showed religious feeling in his compositions, yet "Ave Maria" is a breathtaking work of adoration of the Virgin Mary. What was with the sudden piety? Schubert dryly answered: "I think this is due to the fact that I never forced devotion in myself and never compose hymns or prayers of that kind unless it overcomes me unawares; but then it is usually the right and true devotion." This musical prayer became among the most familiar and enduring religious pieces in history.

A couple of minutes into it, something revealing happens. A woman and her preschooler emerge from the escalator. The woman is walking briskly and, therefore, so is the child. She's got his hand.

"I had a time crunch," recalls Sheron Parker, an IT director for a federal agency. "I had an 8:30 training class, and first I had to rush Evvie off to his teacher, then rush back to work, then to the training facility in the basement."

Evvie is her son, Evan. Evan is 3.
You can see Evan clearly on the video. He's the cute black kid in the parka who keeps twisting around to look at Joshua Bell, as he is being propelled toward the door.

"There was a musician," Parker says, "and my son was intrigued. He wanted to pull over and listen, but I was rushed for time."

So Parker does what she has to do. She deftly moves her body between Evan's and Bell's, cutting off her son's line of sight. As they exit the arcade, Evan can still be seen craning to look. When Parker is told what she walked out on, she laughs.

"Evan is very smart!"
The poet Billy Collins once laughingly observed that all babies are born with a knowledge of poetry, because the lub-dub of the mother's heart is in iambic meter. Then, Collins said, life slowly starts to choke the poetry out of us. It may be true with music, too.

There was no ethnic or demographic pattern to distinguish the people who stayed to watch Bell, or the ones who gave money, from that vast majority who hurried on past, unheeding. Whites, blacks and Asians, young and old, men and women, were represented in all three groups. But the behavior of one demographic remained absolutely consistent. Every single time a child walked past, he or she tried to stop and watch. And every single time, a parent scooted the kid away.

IF THERE WAS ONE PERSON ON THAT DAY WHO WAS TOO BUSY TO PAY ATTENTION TO THE VIOLINIST, it was George Tindley. Tindley wasn't hurrying to get to work. He was at work.

The glass doors through which most people exit the L'Enfant station lead into an indoor shopping mall, from which there are exits to the street and elevators to office buildings. The first store in the mall is an Au Bon Pain, the croissant and coffee shop where Tindley, in his 40s, works in a white uniform busing the tables, restocking the salt and pepper packets, taking out the garbage. Tindley labors under the watchful eye of his bosses, and he's supposed to be hopping, and he was.

But every minute or so, as though drawn by something not entirely within his control, Tindley would walk to the very edge of the Au Bon Pain property, keeping his toes inside the line, still on the job. Then he'd lean forward, as far out into the hallway as he could, watching the fiddler on the other side of the glass doors. The foot traffic was steady, so the doors were usually open. The sound came through pretty well.

"You could tell in one second that this guy was good, that he was clearly a professional," Tindley says. He plays the guitar, loves the sound of strings, and has no respect for a certain kind of musician.

"Most people, they play music; they don't feel it," Tindley says. "Well, that man was feeling it. That man was moving. Moving into the sound."

A hundred feet away, across the arcade, was the lottery line, sometimes five or six people long. They had a much better view of Bell than Tindley did, if they had just turned around. But no one did. Not in the entire 43 minutes. They just shuffled forward toward that machine spitting out numbers. Eyes on the prize.

J.T. Tillman was in that line. A computer specialist for the Department of Housing and Urban Development, he remembers every single number he played that day -- 10 of them, $2 apiece, for a total of $20. He doesn't recall what the violinist was playing, though. He says it sounded like generic classical music, the kind the ship's band was playing in "Titanic," before the iceberg.

"I didn't think nothing of it," Tillman says, "just a guy trying to make a couple of bucks." Tillman would have given him one or two, he said, but he spent all his cash on lotto.

When he is told that he stiffed one of the best musicians in the world, he laughs.
"Is he ever going to play around here again?"
"Yeah, but you're going to have to pay a lot to hear him."
"Damn."
Tillman didn't win the lottery, either.
BELL ENDS "AVE MARIA" TO ANOTHER THUNDEROUS SILENCE, plays Manuel Ponce's sentimental "Estrellita," then a piece by Jules Massenet, and then begins a Bach gavotte, a joyful, frolicsome, lyrical dance. It's got an Old World delicacy to it; you can imagine it entertaining bewigged dancers at a Versailles ball, or -- in a lute, fiddle and fife version -- the boot-kicking peasants of a Pieter Bruegel painting.

Watching the video weeks later, Bell finds himself mystified by one thing only. He understands why he's not drawing a crowd, in the rush of a morning workday. But: "I'm surprised at the number of people who don't pay attention at all, as if I'm invisible. Because, you know what? I'm makin' a lot of noise!"

He is. You don't need to know music at all to appreciate the simple fact that there's a guy there, playing a violin that's throwing out a whole bucket of sound; at times, Bell's bowing is so intricate that you seem to be hearing two instruments playing in harmony. So those head-forward, quick-stepping passersby are a remarkable phenomenon.

Bell wonders whether their inattention may be deliberate: If you don't take visible note of the musician, you don't have to feel guilty about not forking over money; you're not complicit in a rip-off.

It may be true, but no one gave that explanation. People just said they were busy, had other things on their mind. Some who were on cellphones spoke louder as they passed Bell, to compete with that infernal racket.

And then there was Calvin Myint. Myint works for the General Services Administration. He got to the top of the escalator, turned right and headed out a door to the street. A few hours later, he had no memory that there had been a musician anywhere in sight.

"Where was he, in relation to me?"
"About four feet away."
"Oh."
There's nothing wrong with Myint's hearing. He had buds in his ear. He was listening to his iPod.
For many of us, the explosion in technology has perversely limited, not expanded, our exposure to new experiences. Increasingly, we get our news from sources that think as we already do. And with iPods, we hear what we already know; we program our own playlists.

The song that Calvin Myint was listening to was "Just Like Heaven," by the British rock band The Cure. It's a terrific song, actually. The meaning is a little opaque, and the Web is filled with earnest efforts to deconstruct it. Many are far-fetched, but some are right on point: It's about a tragic emotional disconnect. A man has found the woman of his dreams but can't express the depth of his feeling for her until she's gone. It's about failing to see the beauty of what's plainly in front of your eyes.

"YES, I SAW THE VIOLINIST," Jackie Hessian says, "but nothing about him struck me as much of anything."
You couldn't tell that by watching her. Hessian was one of those people who gave Bell a long, hard look before walking on. It turns out that she wasn't noticing the music at all.

"I really didn't hear that much," she said. "I was just trying to figure out what he was doing there, how does this work for him, can he make much money, would it be better to start with some money in the case, or for it to be empty, so people feel sorry for you? I was analyzing it financially."

What do you do, Jackie?
"I'm a lawyer in labor relations with the United States Postal Service. I just negotiated a national contract."
THE BEST SEATS IN THE HOUSE WERE UPHOLSTERED. In the balcony, more or less. On that day, for $5, you'd get a lot more than just a nice shine on your shoes.

Only one person occupied one of those seats when Bell played. Terence Holmes is a consultant for the Department of Transportation, and he liked the music just fine, but it was really about a shoeshine: "My father told me never to wear a suit with your shoes not cleaned and shined."

Holmes wears suits often, so he is up in that perch a lot, and he's got a good relationship with the shoeshine lady. Holmes is a good tipper and a good talker, which is a skill that came in handy that day. The shoeshine lady was upset about something, and the music got her more upset. She complained, Holmes said, that the music was too loud, and he tried to calm her down.

Edna Souza is from Brazil. She's been shining shoes at L'Enfant Plaza for six years, and she's had her fill of street musicians there; when they play, she can't hear her customers, and that's bad for business. So she fights.

Souza points to the dividing line between the Metro property, at the top of the escalator, and the arcade, which is under control of the management company that runs the mall. Sometimes, Souza says, a musician will stand on the Metro side, sometimes on the mall side. Either way, she's got him. On her speed dial, she has phone numbers for both the mall cops and the Metro cops. The musicians seldom last long.

What about Joshua Bell?
He was too loud, too, Souza says. Then she looks down at her rag, sniffs. She hates to say anything positive about these damned musicians, but: "He was pretty good, that guy. It was the first time I didn't call the police."

Souza was surprised to learn he was a famous musician, but not that people rushed blindly by him. That, she said, was predictable. "If something like this happened in Brazil, everyone would stand around to see. Not here."

Souza nods sourly toward a spot near the top of the escalator: "Couple of years ago, a homeless guy died right there. He just lay down there and died. The police came, an ambulance came, and no one even stopped to see or slowed down to look.

"People walk up the escalator, they look straight ahead. Mind your own business, eyes forward. Everyone is stressed. Do you know what I mean?"

What is this life if, full of care,
We have no time to stand and stare.
-- from "Leisure," by W.H. Davies
Let's say Kant is right. Let's accept that we can't look at what happened on January 12 and make any judgment whatever about people's sophistication or their ability to appreciate beauty. But what about their ability to appreciate life?

We're busy. Americans have been busy, as a people, since at least 1831, when a young French sociologist named Alexis de Tocqueville visited the States and found himself impressed, bemused and slightly dismayed at the degree to which people were driven, to the exclusion of everything else, by hard work and the accumulation of wealth.

Not much has changed. Pop in a DVD of "Koyaanisqatsi," the wordless, darkly brilliant, avant-garde 1982 film about the frenetic speed of modern life. Backed by the minimalist music of Philip Glass, director Godfrey Reggio takes film clips of Americans going about their daily business, but speeds them up until they resemble assembly-line machines, robots marching lockstep to nowhere. Now look at the video from L'Enfant Plaza, in fast-forward. The Philip Glass soundtrack fits it perfectly.

"Koyaanisqatsi" is a Hopi word. It means "life out of balance."
In his 2003 book, Timeless Beauty: In the Arts and Everyday Life, British author John Lane writes about the loss of the appreciation for beauty in the modern world. The experiment at L'Enfant Plaza may be symptomatic of that, he said -- not because people didn't have the capacity to understand beauty, but because it was irrelevant to them.

"This is about having the wrong priorities," Lane said.
If we can't take the time out of our lives to stay a moment and listen to one of the best musicians on Earth play some of the best music ever written; if the surge of modern life so overpowers us that we are deaf and blind to something like that -- then what else are we missing?

That's what the Welsh poet W.H. Davies meant in 1911 when he published those two lines that begin this section. They made him famous. The thought was simple, even primitive, but somehow no one had put it quite that way before.

Of course, Davies had an advantage -- an advantage of perception. He wasn't a tradesman or a laborer or a bureaucrat or a consultant or a policy analyst or a labor lawyer or a program manager. He was a hobo.

THE CULTURAL HERO OF THE DAY ARRIVED AT L'ENFANT PLAZA PRETTY LATE, in the unprepossessing figure of one John Picarello, a smallish man with a baldish head.

Picarello hit the top of the escalator just after Bell began his final piece, a reprise of "Chaconne." In the video, you see Picarello stop dead in his tracks, locate the source of the music, and then retreat to the other end of the arcade. He takes up a position past the shoeshine stand, across from that lottery line, and he will not budge for the next nine minutes.

Like all the passersby interviewed for this article, Picarello was stopped by a reporter after he left the building, and was asked for his phone number. Like everyone, he was told only that this was to be an article about commuting. When he was called later in the day, like everyone else, he was first asked if anything unusual had happened to him on his trip into work. Of the more than 40 people contacted, Picarello was the only one who immediately mentioned the violinist.

"There was a musician playing at the top of the escalator at L'Enfant Plaza."
Haven't you seen musicians there before?
"Not like this one."
What do you mean?
"This was a superb violinist. I've never heard anyone of that caliber. He was technically proficient, with very good phrasing. He had a good fiddle, too, with a big, lush sound. I walked a distance away, to hear him. I didn't want to be intrusive on his space."

Really?
"Really. It was that kind of experience. It was a treat, just a brilliant, incredible way to start the day."
Picarello knows classical music. He is a fan of Joshua Bell but didn't recognize him; he hadn't seen a recent photo, and besides, for most of the time Picarello was pretty far away. But he knew this was not a run-of-the-mill guy out there, performing. On the video, you can see Picarello look around him now and then, almost bewildered.

"Yeah, other people just were not getting it. It just wasn't registering. That was baffling to me."
When Picarello was growing up in New York, he studied violin seriously, intending to be a concert musician. But he gave it up at 18, when he decided he'd never be good enough to make it pay. Life does that to you sometimes. Sometimes, you have to do the prudent thing. So he went into another line of work. He's a supervisor at the U.S. Postal Service. Doesn't play the violin much, anymore.

When he left, Picarello says, "I humbly threw in $5." It was humble: You can actually see that on the video. Picarello walks up, barely looking at Bell, and tosses in the money. Then, as if embarrassed, he quickly walks away from the man he once wanted to be.

Does he have regrets about how things worked out?
The postal supervisor considers this.
"No. If you love something but choose not to do it professionally, it's not a waste. Because, you know, you still have it. You have it forever."

BELL THINKS HE DID HIS BEST WORK OF THE DAY IN THOSE FINAL FEW MINUTES, in the second "Chaconne." And that also was the first time more than one person at a time was listening. As Picarello stood in the back, Janice Olu arrived and took up a position a few feet away from Bell. Olu, a public trust officer with HUD, also played the violin as a kid. She didn't know the name of the piece she was hearing, but she knew the man playing it has a gift.

Olu was on a coffee break and stayed as long as she dared. As she turned to go, she whispered to the stranger next to her, "I really don't want to leave." The stranger standing next to her happened to be working for The Washington Post.

In preparing for this event, editors at The Post Magazine discussed how to deal with likely outcomes. The most widely held assumption was that there could well be a problem with crowd control: In a demographic as sophisticated as Washington, the thinking went, several people would surely recognize Bell. Nervous "what-if" scenarios abounded. As people gathered, what if others stopped just to see what the attraction was? Word would spread through the crowd. Cameras would flash. More people flock to the scene; rush-hour pedestrian traffic backs up; tempers flare; the National Guard is called; tear gas, rubber bullets, etc.

As it happens, exactly one person recognized Bell, and she didn't arrive until near the very end. For Stacy Furukawa, a demographer at the Commerce Department, there was no doubt. She doesn't know much about classical music, but she had been in the audience three weeks earlier, at Bell's free concert at the Library of Congress. And here he was, the international virtuoso, sawing away, begging for money. She had no idea what the heck was going on, but whatever it was, she wasn't about to miss it.

Furukawa positioned herself 10 feet away from Bell, front row, center. She had a huge grin on her face. The grin, and Furukawa, remained planted in that spot until the end.

"It was the most astonishing thing I've ever seen in Washington," Furukawa says. "Joshua Bell was standing there playing at rush hour, and people were not stopping, and not even looking, and some were flipping quarters at him! Quarters! I wouldn't do that to anybody. I was thinking, Omigosh, what kind of a city do I live in that this could happen?"

When it was over, Furukawa introduced herself to Bell, and tossed in a twenty. Not counting that -- it was tainted by recognition -- the final haul for his 43 minutes of playing was $32.17. Yes, some people gave pennies.

"Actually," Bell said with a laugh, "that's not so bad, considering. That's 40 bucks an hour. I could make an okay living doing this, and I wouldn't have to pay an agent."

These days, at L'Enfant Plaza, lotto ticket sales remain brisk. Musicians still show up from time to time, and they still tick off Edna Souza. Joshua Bell's latest album, "The Voice of the Violin," has received the usual critical acclaim. ("Delicate urgency." "Masterful intimacy." "Unfailingly exquisite." "A musical summit." ". . . will make your heart thump and weep at the same time.")

Bell headed off on a concert tour of European capitals. But he is back in the States this week. He has to be. On Tuesday, he will be accepting the Avery Fisher prize, recognizing the Flop of L'Enfant Plaza as the best classical musician in America.

Thursday, April 12, 2007

I am not a Wesleyan

For more reasons than one, but I have always found the idea of the 'holiness' movement (the posibility of living a sinless life) intriguing, but it didn't make sense with how I understood sin. How could any person live one day (one hour?) without sin, let alone one life? I think I understand better now, as apparently I have the "commonplace definition of sin on the evangelical street" which is “anything that falls short of Christ’s perfection” and Drury says Wesleyans have a different undertstanding. I thought it was interesting, but I don't quite understand it yet and am not sure what the Biblical basis for this would be. Reformed theology seems more 'strict' I suppose - if a sin is a sin is a sin (and we're all depraved, totally!), but ah, perserverence of our salvation is so beautiful (and Biblical) and the notion of 'intentional' or 'non-intentional' sins and losing one's salvation, seems so ugly. Sorry, not clear thoughts here.

http://www.drurywriting.com/keith/sin.intentional.htm

“I didn’t Mean to do it”
Reflections on a Wesleyan view of sin

As a young minister in my 20’s I was privileged to travel with various denominational officials as part of my work as their go-fer. On one occasion I was riding shotgun with a Wesleyan official when he got nabbed by a policeman for going 20 MPH over the speed limit. The summons stated the violation as “speeding” which sent him up in smoke. He refused to sign the summons (at first) telling the policeman “I was not speeding, I was merely exceeding the speed limit.” The policeman seemed confused by this differentiation. The cop shrugged and replied, “Whatever, you owe $90 either way.”

The Wesleyan official wouldn’t give in so easily. He signed the ticket under protest then went about writing a multi-page letter of protest to the out-of-state judge admitting he was guilty of “exceeding the speed limit” but he was innocent of “speeding.”

Wesleyans reading this column understand why a Wesleyan (or a Nazarene or Methodist) might make this distinction even though we still chuckle at the story. In a Wesleyan view of sin, intentions matter. The Wesleyan denominational official would readily admit that the law was broken (i.e. “exceeding the speed limit”) but he refused to admit that it was intentional (e.g. “speeding.”). He had been so schooled in the importance of the difference that he was quite happy to pay the ticket but only if his infraction could be considered accidental. That’s the Wesleyan way of viewing law-breaking.

To Wesleyans motive matters. For Wesleyans it is possible to actually do a thing that is sin but not be held accountable for it “if I didn’t mean to.” Wesleyans admit that they sin regularly in the technical sense—that is, they say, think or do things that “fall short” of the perfect law of Christ-likeness. These are technically sins, but not “sin strictly speaking” (Wesley). To Wesley and Wesleyans sin strictly speaking is “a voluntary transgression against a known law ” of God. He knew the speed limit but he did not mean to speed, in his mind. To Wesleyans, sin is knowing something is wrong and doing it anyway on purpose. Sin is knowing a thing is disobedience beforehand and still doing it anyway with full intention of disobeying. To a Wesleyan, sin (strictly speaking) is purposely and with full intention willfully sinning with an attitude of giving God the finger. Sin of this kind is thought of as purposeful rebellion. Thus when Wesleyans talk about the possibility of living a sinless life they are claiming that it is conceivable that a Christian could live for months and even years without open purposeful defiance of God’s clear will.

This sort of definition of sin (sin, strictly speaking) has gotten our doctrine of sinless perfection broadly misunderstood. Since the commonplace definition of sin on the evangelical street is “anything that falls short of Christ’s perfection” when we speak of living above sin it sounds like we are claiming to be equal to Jesus Christ (using the common definition of sin) when we are only claiming that it is possible to live without purposeful rebellion to God’s will. Obviously when we are talking about living above sin the definition of “sin” is important to the conversation.

But the Wesleyan definition of sin sometimes gets us in trouble with ourselves too. If you come from outside the movement and this idea of sin sounds odd to you I bet you’ve already imagined the abuses such a definition can lead to. You are right. It can sometimes give Wesleyans a giant loophole for sinning—sometimes every day in thought, word and deed. All we have to do is sin accidentally, without knowing the wrongness (ignorance is a great advantage for the sanctified in this way of thinking). Or we can fire hurtful words into the hearts of others by claiming “That’s just how I am—I don’t mean to hurt anyone.”

Of course serious writers on holiness have addressed these abuses, often with their greatest condemnation. But the abusers no longer read holiness writers—they just float around the church sinlessly sinning all the time giving holiness a bad name. These holiness oldtimers need to fast the Wesleyan definition of sin for forty days and live under the more commonplace definition. Maybe after 40 days of prayer and fasting they’ll be a bit more sensitive to sin and holiness.

I admit that the Wesleyan definition is sin is troublesome yet I am not ready to abandon it altogether. The distinction between willful and unintentional sin is useful I think. While both offenses require the atoning blood of Jesus certainly a Christian should at least believe in the possibility of living a life where he or she does not rebel against Christ willfully and with premeditation. I may never reach the standard of a being a perfect husband, yet I do hope I can reach the level of husbandry where I do not on purpose and in full defiance say or do a thing that will hurt my wife. Likewise with my God. I want to believe that any child of God can reach a level

Of course, the Wesleyan notion of intention has won the day in our secular world. The youth pastor who recklessly drives their youth group on an all-nighter back from spring break and winds up falling asleep with a teen dead might be charged with manslaughter but probably not with murder. In the courts premeditated murder is even treated differently from a barroom fight where one person got killed, let alone manslaughter resulting from the all-nighter trip. In all cases the victim is dead, but in some cases the person is considered less culpable. Because of this cultural legal differentiation Wesleyans can often explain their definition of sin more easily. Yet it is risky business—especially when I am pleading my own case and I am serving as my own judge and jury.

So my question is this: Are there better ways for Wesleyans to explain the optimistic possibility of living above premeditated intentional sin? Or is it time to abandon this two-tiered approach to holiness?

Sunday, April 08, 2007

Wakin' up is hard to do

Yes, I am a budding lyricist. I have written songs for quite a few years now, but usually don't write them down. I serenaded my roommate with this lovely tune this morning and thought it was beautiful enough to share (not really, I just haven't written anything for a while, and sice SOMEONE has stopped blogging, I have to try to be clevery and witty all by myself - come back!)

Down-doobie-do-down-down
Come-a come-a
Down-doobie-do-down-down
Come-a come-a
Down-doobie-do-down-down
Wakin’ up is hard to-oo do!

Remember when…we stayed up late?
Woke up at 4, to take our roommate
To the airport to see her man
In California-ie-ahh!

Now it’s Eight, o’clock in the morn,
And our hearts are very torn
We want to go back to sleep
But it’s time to go to church right now.

Down-doobie-do-down-down
Come-a come-a
Down-doobie-do-down-down
Come-a come-a
Down-doobie-do-down-down
Wakin’ up is hard to-oo do!

Monday, April 02, 2007

Fun Fun!


Weather.com's new "Interactive Radar Map!" It's like Google Earth + radar! See the impending storm on the very street you live!

Funny!

Monday, March 26, 2007

Video: Making Coffee with a Laser

I guess I'm not as nerdy as I thought I was! (I get my coffee from the cafeteria)

http://www.youtube.com/watch?v=OYvynmK0Slo

Saturday, March 24, 2007

Are we really 'Worth Dying For?'

Two interesting articles of note:

(1) From Discover on a book review of "The Lucifer Effect" by Philip Zimbardo - about the Stanford University experiment in the 70s where college students were asked to be either prisioners or prison guards and the crazy things that ensued. They said, "Any deed that any human being has ever committed, however horrible, is possible for any of us - under the right circumstances. That knowledge does not excuse evil; it democratizes it, sharing its blame among ordinary actors rather tahn declaring it the province of deviants and despots - of Them but not Us. The primary lesson of the stanford Prison Experiment is that situations can lead us to behave in ways we would not, could not, predict possible in advance." (Discover - April 2007, p. 69)

I thought it was an interesting that a secular magazine talked about the inherent 'badness' of man - unlike article #2 from a Christian magazine:
(2) From Christianity Today, "Worth Dying For? - http://www.christianitytoday.com/singles/newsletter/

Are we really 'worth dying for? Rob Bell says that "You have inestimable worth that comes from your creator." so it's not a selfish worth, but still, if God made us worth dying for, why would we need Jesus to die for us? I think there are actually some other good things in this article, but it was an interesting contrast to article #1.

"What does all this mean? Does it mean that we Jews are better off than the Gentiles? No, it doesn't! Jews, as well as Gentiles, are ruled by sin, just as I have said. The Scriptures tell us, "No one is acceptable to God! Not one of them understands or even searches for God. They have all turned away and are worthless. There isn't one person who does right. Their words are like
an open pit, and their tongues are good only for telling lies. Each word is as deadly as the fangs of a snake, and they say nothing but bitter curses. These people quickly become violent. Wherever they go, they leave ruin and destruction. They don't know how to live in peace. They don't even fear God." (Romans 3:9-18:)

"No temptation has overtaken you that is not common to man. " (1 Corinthians 10:13)

Wednesday, March 21, 2007

Funny!

http://www.youtube.com/watch?v=I_mBLWpdwnI

Austin, Texas

I am in Austin, Texas this week for work! It's been useful and fun so far, which has been great. We had lunch at a Vietnamese restaurant today, and went to a Ben & Jerry's store on Monday - a whole store full of Ben & Jerry's ice cream! This is a picture of downtown Austin (you can see the capital building)

Wednesday, March 14, 2007

Today is a special day...

As it is officially the FOURTH day in a row that I have been sock-free! Go good weather!
** Note: athletic socks worn in conjunction with tennis shoes do not count in the sans-sock count

Tuesday, March 13, 2007

This looks like a good book

I thought this was a thoughtful quote from another book, found on the STR blog:
From A God Entranced Vision of All Things by Donald S. Whitney:

    In contrast to Edwards's example, most people seem to lean one way or the other, favoring devotion or doctrine, piety or theology. But strong piety will not excuse us from the study of theology, nor will a strong theology compensate for a lack of piety. Edwards models the fact that a real understanding of the truth of God will set the heart on fire, and that the heart set on fire by God will burn with a love for learning his truth. As it was with Edwards, sometimes the things of God should appear so beautiful to our minds that we can't help but study and meditate on them and so ravish our hearts that we want to weep or sing (p. 128).


Sunday, March 11, 2007

Good Music

I don't think I have ever made a post about music. But we sang such a rousing tune at church this morning, I had to recommend it: "Look What the Lord has Done"

And while I'm at it, I will recommend a song I didn't think I would like, but really really do:

"Brand New Day" by Van Morrison
(It made me think of Heaven and redemption, thank you Mr. Morrison)

And I guess I have liked Sam Cooke for a long time, too, but just didn't know the artist's name. A few favorites:

"Wonderful Day"
"Chain Gang"
"Twistin' the Night Away"

Friday, March 09, 2007

Bible Verses No One "Claims"

I came across this in my lunchtime reading, I thought it was interesting:
From: http://str.typepad.com/weblog/2007/03/bible_verses_no.html
Bible Verses No One "Claims"
It seems virtually every sermon I hear in Evangelical churches these days does violence to the text. Verses taken out of context, conveniently lifted to serve some point the speaker is trying to make.

But what we never see is Evangelicals doing violence to the imprecatory Psalms by taking them out of context. Why? Probably because these Psalms are so violent.

Imagine hearing a typical pastor preach in topical style. He focuses on lots of single verses spanning thousands of years, different cultures, and different literary genres and links them to points not flowing directly from the text. But this Sunday, instead of focusing on nice verses like II Chron. 7:14, Phil. 1:6, and Jer. 29:11, he focuses on four phrases from Psalm 109:

    "Let another take his office." (v. 8a)
    "Let his children be fatherless and his wife a widow." (v. 9)
    "Let the iniquity of his fathers be remembered before the LORD." (v. 14a)
    "And let strangers plunder the product of his labor." (v. 11b)

He then gets to the point of his sermon: we should hope and pray for harm to come to neighbors that offend us.
Why would this never happen? Sure, few people see even the whole Psalm taken in context as worthy of our sermon time, but that's beside the point. The reason none of us takes these verses out of context is because we are motivated by the graphic nature of the text to take it seriously, to consider the author's intent, the genre, the historical context. When reading phrases like these, we also reflect on the whole counsel of Scripture and remember that God is loving, gracious, kind, and just. We know God cannot sponsor indiscriminate killing or an evil intent of the heart. We rightly seek to relate these phrases to the larger context of Scripture. In other words, we are doing good Bible study.

So why is it so easy to leave these verses in their context but it's so hard not to take the nice verses out of context? I suggest that we are both lazy and prone to fantasy. We're lazy because we'd rather not do the hard work of interpretation every time we sit down to read the text. And we fantasize that God wants all of the nice Scriptures about blessing and good things to apply to us.

In addition to laziness and fantasy, we also have allowed our reverence for Scripture to lead us to believe that we need a Scripture verse to back up any idea we have. When we can't find the idea we need pre-packaged in the text, we force it into a package ourselves, lifting it out of its context, feeling very sure we are honoring God by honoring Scripture.

But we’re not. We're getting messages God didn't intend. And if we're the ones preaching, many times we're teaching bad Bible study methods, too.

Here's a crazy idea. If we want to say something to our congregations that the text doesn't say within its context, let's follow Paul's example (I Cor. 7) and clarify that we are simply speaking from our own mind. There's nothing wrong with this. In fact, we're already doing it every Sunday. Let's just be honest that we're giving people a piece of our own minds and not necessarily a piece of God's.

(Want to do better Bible study? Greg Koukl's article "Never Read a Bible Verse" treats the topic of this blog more completely and explains a very practical tool called the "paraphrase test." Sign up for Solid Ground to receive "Never Read a Bible Verse" free, along with free training material every month!)

Thursday, March 08, 2007

Article: Church Membership

I have been thinking about church membership a lot lately (I have never been a member of a church before), and found this really helpful and interesting.

From: http://www.boundless.org/2005/articles/a0001460.cfm
Common Law Church Picture (Metafile)by Suzanne Hadley Picture (Metafile)
You've been answering questions for nearly an hour. In front of you sit five men wearing suits. They are friendly — excited even — but intent. You've signed the papers and presented your case, laying your history and reputation on the line. If this round goes well, in a few weeks' time you will stand before a crowd of 500. After the specifics of your character and qualifications are proclaimed, the crowd will vote on your suitability for the position. Majority rules.

Think you're at a job interview? An audition for the Apprentice? Seeking nomination to candidacy before the caucus? Not even close. You're on your way to becoming a member of Capitol Hill Baptist Church.

Members Only
While the term "membership" may call to mind grandparents who weathered 50 plus years in the same pew, a majority of the members at Capitol Hill Baptist Church located in Washington, D.C., are under 35.

When senior pastor Mark Dever preached his first sermon at CHBC in October of 1994, the church had 130 members — most of them in their 70s and 80s. Today, the church is thriving with nearly 550 members of all ages and 800 in attendance on Sunday mornings.

How did Dever accomplish the envious task of attracting Capitol Hill's young and influential? Not through slick programming or a coffee shop atmosphere. "By God's grace," Dever says, "through the singing of old hymns and the preaching of hour-long expositional sermons, young people started coming. Strangely enough." And don't forget membership.

Visit CHBC's Web site, and you will see a "How to Join" button. Membership is clearly a priority. Reading through the requirements for membership — the confession of conversion, the signing of a doctrinal statement and covenant, an interview with the pastor and elders, a voting in at the members' meeting — one might bristle at the seeming exclusivity. The process seems formal and calculated. Judgmental even.

But spend a few minutes talking with 47-year-old Dever, and his passion for the value of such a process becomes clear. "There are a lot of churches you can go to where your Christianity is still a very private affair," Dever says. "I don't think church is supposed to be like that."

Dever, author of Nine Marks of a Healthy Church and executive director of 9Marks Ministries, believes church membership is a biblical mandate. Without the establishment of a covenant, he points out, how can a church enact the command to break fellowship with an unrepentant sinner?

"We have to realize it's possible for us to deceive ourselves," Dever says. As an example, he cites the circumstances recorded in 1 Corinthians 5, where a man who was in the church was sleeping with his father's wife.

"That guy clearly thought he was a Christian," Dever says. "How is he supposed to know he's not unless the church is part of it?" This provides support for church membership, because, according to the 9Marks Ministries Web site, "Formal exclusion presupposes formal inclusion."

A church's responsibility to its members doesn't end with accountability and discipline, Dever points out. It must also provide an environment that encourages, celebrates, instructs and loves.

Till Death Do Us Part?
During college, I joined a large Bible church in Portland, Ore. I needed ministry credit, and teaching Sunday school at this church required that I become a member. I filled out an application, and after a 10-minute meeting with one of the elders, my member status was official.

I taught fourth-grade Sunday school at the church for two years. Because the church had thousands of members, the only person who really knew me was the Sunday school superintendent, who met with me monthly. At the end of my service, I graduated from college and moved away. I called the church and explained that I would no longer be a member due to geographic location.

Though I've lived in Colorado for six years, my parents continue to receive mail from this church. After repeated attempts to dis-member myself, I finally gave up. As a result, I viewed membership as an exercise, involving the signing of a doctrinal statement and indelible induction into a database.

Naturally, when I moved to Colorado, I opted out of membership at my new church. Still, I attended every Sunday, gave 10 percent of my income, served on the leadership team, led a small group and started a drama ministry. Because I was actively involved in the church, I saw no reason to become a member.

Common Law Church
There's a prevalent sentiment that a marriage certificate is "just a piece of paper" and far less important than the love and commitment between two people. A similar feeling has invaded our thinking regarding the church. If I'm already participating fully in the church I'm attending, I may wonder at the value of signing a piece of paper to make it "official." My relationship with my church effectively becomes like a common law marriage; I'm living the commitment minus the binding contract.

Dever explains that certain benefits, as well as expectations, accompany formal membership that can come by no other means. At CHBC, the member signs a covenant that he will attend Sunday morning service (he is also asked, but not required, to attend prayer meeting on Sunday night), give 10 percent of his income to the church, attend members meetings to vote on church business, be present for communion and pray daily for other members. "We ask them to pray through a page of the membership directory a day," Dever says.

In return, the church body commits to providing the member with accountability, financial help, prayer support, biblical teaching and training in evangelism. An additional benefit for the member is being known and nurtured by the pastors, elders and fellow members. Maybe it is this "belonging" that attracts young adults, the least loyal of all church attendees, to membership.

A Place to Call Home
Ellison Research recently discovered some troubling statistics regarding church loyalty. Out of all churchgoers, 13 percent have been attending their current congregation for less than a year with an additional 16 percent attending for less than two. One-third of all churchgoers expressed that they were not certain they would continue to attend the same church in the near future. Not surprisingly, those under 30 were most likely to abandon their current churches.

Working within the biblical metaphor of the church as a body, imagine the damage done as the body is disassembled each year and put back together with different members. A body performs best when its parts hold solidly together, perfecting the performance of each muscle and joint. Athletes rely on muscle memory and endurance gained through years of strategic workouts. If church attendees are arms and legs, perhaps membership is the ligaments.

Because young adults are more likely than older generations to have attended multiple congregations in their lives — and less likely to pursue membership — it is possible that they have never experienced a properly functioning body.

"One of the things I'm concerned about with the younger generations is that there's a lack — more than a lack — a deep reluctance to commit themselves to groups," Dever says. "I'm scared if we don't [commit to the church], then all our Christianity could be just a sham or a fake."

Without a binding contract that ensures accountability and service, Dever says, church can become, for young people, merely a place to hang out with friends.

"When you join a local church, you can be loving people who are 90 and loving people who are kids. Loving all kinds of people — that's more what it looks like to love Jesus, I think."

The success of the membership model at CHBC is unlikely given statistics — particularly in the transient community of Capitol Hill. But perhaps it proves that the demographic least loyal to church is most seeking something worth committing to. Dever is convinced the covenant relationship found in membership is the key.

"Find a good church," he says, "and you're going to have the time of your life."
Picture (Metafile)Copyright © 2007 Suzanne Hadley. All rights reserved. International copyright secured.

Thursday, March 01, 2007

Embarassing Moment of the Day

I thought I would depict my experience artistically. The first picture is what our driveway looked like before I tried to leave for work. (The green car is mine)

This picture is what our driveway looked like about 20 minutes after I tried to leave for work. 2 roomates + strong neighbor man with sand = picture #1 again after a couple minutes.


I have never been very good at backing up, but this was embarrasing :)

Thursday, February 22, 2007

Tuesday, February 13, 2007

For dark-beer lovers: God hates light beer?

"Wash yourselves. Cleanse yourselves.Remove your evil deeds from My sight.Stop doing evil...Your silver has become dross,your beer is diluted with water." -Isaiah 1:16,22

From: http://www.brettmaxwell.com/2007/02/god-hates-light-beer.html

I am excited about this:

This is a survey a website put together about modesty. I think it is a good effort and look forward to the results. I have often found that men and women have different views on "what is modest" and as a woman with a lack of husband/brother/male relative figure, it is a confusing topic at times.

Saturday, February 10, 2007

A new site to read

Since http://purgatorio1.com/ has gone on hiatus, it's nice to know someone else is promoting satire: http://tominthebox.blogspot.com/

Friday, February 09, 2007

My Favorite Puritan Names

I cannot guarantee the accuracy of my findings, but if they are true, it's pretty great:
http://www.gaminggeeks.org/Resources/KateMonk/England-Medieval/Puritan.htm

My favorites:
Diffidence, Discipline, Dust
Fly-fornication, Kill-sin, Weep-not, Love-well

Troubled with a "DTR" (Define the Relationship)? Take the test!

It's disappointing that this is necessary - and interesting - and funny - all at the same time. I think they have good motives, but I still think it's kind of funny:

http://www.boundless.org/dtr/

Friday, February 02, 2007

Book Quote

I have been reading some old children's books, and this little bit made me glad:

"Are you a sinner?"
"We are all sinners, Eric. The bigger the man, the bigger the sinner, I believe. Yes, I'm a pretty big sinner, I expect."
"I'm so glad," said Eric, cheerfully. "Then Jesus died for you and me. I don't quite know what that means; but it is something good, didn't you say?"

From Eric's Good News in "A Collection of Fireside Readings"

Monday, January 29, 2007

"Speak of the Devil"

I was at a meeting at work today and someone was being talked about, and they suddenly walked in! Someone said "speak of the devil!" and I have heard of that before, but thanks to Forrest, I thought I would look up the origins of this rather scandalous phrase:

From http://www.phrases.org.uk/meanings/speak-of-the-devil.html

This phrase is used to acknowledge the coincidence of someone arriving at a scene just at the time that they are being talked about. Clearly, nothing sinister is implied by this and it is just a jokey way of referring to the person's appearance. In fact, many people using the phrase might not be aware that, prior to the 20th century, the term wasn't meant lightheartedly at all. The full form goes like this - "speak of the Devil and he will appear". The phrase originated in England, where it was, and still is, more often given as 'talk of the Devil'.
The phrase is old and appears in various Latin and Old English texts from the 16th century. The Italian writer Giovanni Torriano has the first recorded version in contemporary English, in 'Piazza Universale', 1666:
"The English say, Talk of the Devil, and he's presently at your elbow."
Also, in 'Cataplus, a mock Poem', 1672 - re-printed in Hazlitt's Proverbs
"Talk of the Devil, and see his horns."
These both imply that the term was widely known by the mid-17th century. It enshrined the superstitious belief that it was dangerous to mention the Devil by name. This prohibition was strong, like the prohibition on speaking the name of God. The numerous synonyms for the Devil - Old Nick, Prince of Darkness, the Horned One etc. are no doubt a consequence of this.
People may not have believed that the mention of the Devil would cause him to actually appear. Shakespeare, for example, uses the term quite often. In The Comedy or Errors:
"Marry, he must have a long spoon that must eat with the devil."
Nevertheless, an open reference to the Devil or the occult was considered, at the very least, unlucky and best avoided. This belief was reinforced by the clergy. Richard Chenevix Trench, Dean of Westminster, 1856-63, wrote:
"'Talk of the devil and he is bound to appear' contains a very needful warning against curiosity about evil."
The original phrase began to lose its power during the 19th century. By then it began to appear as a homily warning against eavesdropping, as here from the Stevens Point Journal, Wisconsin, February 1892:
"No good of himself does a listener hear,Speak of the devil he's sure to appear"
The migration away from anything sinister, or even serious, continued when the phrase was taken up as an Ozzy Osbourne album title. The record company did hold with literary tradition though, by issuing it as 'Talk of the Devil' in the UK.

Thursday, January 25, 2007

My new dream kitchen appliance

http://www.willitblend.com/ - the demonstrations are quite powerful.

Funny Story

So I get to work today and find out my clothes don't match :( at all :(  Go fem-gineer style!  It doesn't really matter though, but I thought it was funny.

Also, I thought this was super cool!!  http://www.biblemap.org/

Saturday, January 06, 2007

Friday, January 05, 2007

Mooo-ving...

I moved most of my things tonight to my new home (just a couple miles away from current home) - wow do I have a lot of things! (I will be sending out a "I moved!" email soon) Isn't it amazing that many (most?) people in the world probably "own" less than a boxful of stuff, and I have boxes upon boxes of things just for ME - very crazy.

Sunday, December 31, 2006

Happy New Year!

Here is a picture of my "happy new year" cheese ball - isn't it silly?


Thursday, December 28, 2006

Tuesday, December 26, 2006

This is cool!

Check this out for your 2007 Bible reading plan, courtesy of the fine ESV folks:

http://www.esv.org/blog/2006/12/visualize.reading.plans

Friday, December 22, 2006

Helpful tips for airplane-traveling Ninjas this weekend:

Current list of martial arts and self-defense items allowed on a plane:

UPDATE: Snow globes regardless of size or amount of liquid inside, even with documentation, are prohibited in your carry-on. Please ship these items or pack them in your checked baggage.

From : http://www.tsa.gov/travelers/airtravel/prohibited/permitted-prohibited-items.shtm#8

 

Carry-on

Checked

Billy Clubs

No

Yes

Black Jacks

No

Yes

Brass Knuckles

No

Yes

Kubatons

No

Yes

Mace/Pepper Spray - One 118 ml or 4 Fl. oz. container of mace or pepper spray is permitted in checked baggage provided it is equipped with a safety mechanism to prevent accidental discharge. For more information visit www.faa.gov., click on Passengers, then Preparing to Fly.

No

Yes

Martial Arts Weapons

No

Yes

Night Sticks

No

Yes

Nunchakus

No

Yes

Stun Guns/Shocking Devices

No

Yes

Throwing Stars

No

Yes       

NOTE: Any sharp objects in checked baggage should be sheathed or securely wrapped to prevent injury to baggage handlers and Security Officers.