The gospel lesson for this Sunday is Matthew 2:13-23, which is often referred to as the "slaughter of the innocents." Joseph, Mary, and Jesus are forced to flee to Egypt as refugees to escape Herod, the King of the Jews, who seeks to kill Jesus, since Herod perceives Jesus as a threat to Herod's power. When Herod realizes that Jesus has escaped his grasp, Herod retaliates in frustration by killing all males under the age of two in the Bethlehem area.
This story tells us a lot about Herod's motivations. Herod was motivated primarily by fear and insecurity. Fear about losing his power, wealth, and status, and an insecurity about the stability of his place as a vassal of the Roman state.
Herod's fears and insecurities turned him into a monster who brought about genocide. And not only did his fears and insecurities turn him into a monster--they turned him into a dumb monster. The "slaughter of the innocents," ironically, weakened Herod's place as Rome's appointee and increased the likelihood that Herod's worst fears would come true. By killing all the males around Bethlehem two and under, Herod was likely to initiate an uprising from the peasant class around Bethlehem out of anger and grief. Although such a rebellion would have been easily contained by military force, it would have weakened Rome's perception of Herod. Rome, after all, was interested most in stability so that taxes could be obtained and the smoothly operating business of Rome Inc. could continue. Any uprising meant more money spent on military costs, less taxes collected, and more headaches for those above Herod's pay grade. Further, the elimination of males in Bethlehem less than two years old meant, in a generation, less males to work the land, to serve in the armies, and yes, to pay taxes.
This story is the story of two kings. One king's fears and insecurities led him to become a dumb monster. Let's move onto the other king. The other king is the God of eternity, who was revealed in Jesus. This King, by choosing to be revealed in the person of Jesus, demonstrated that this King did not share Herod's preoccupation with power, status, and wealth, as the world defined these things. If God cared about these things, God would not have been revealed in a person who was born of Mediterranean Jewish peasants, who was born in a feeding trough, who fled to Egypt as a refugee, who lived in a peasant village, traveled throughout the countryside as a homeless itinerant, who was convicted of a capital crime, and who was executed as a public criminal.
The "slaughter of the innocents" was brought about by Herod's fear that Jesus would grow up to challenge Herod's power, status, and authority. Ironically, Jesus wanted none of those things. In fact, the life that Jesus lived was the exact template of Herod's greatest fears. If Herod lost his status and authority, he would have faced the prospect of having a child born in a feeding trough, of being forced to flee as a refugee, of living as a homeless person, and, ultimately, of being executed.
Most artistic depictions of this text in Matthew are depictions of genocide. But that should not be the focus of the story. The focus of the story is not Herod. In fact, Herod's act of genocide is not what causes this story to be a story that is remembered and retold, and most importantly, part of God's Word. The story is a holy story because of the other king in the story--the one who was born in a stable and lived as a refugee in Egypt. That king is the reason why the story is remembered and retold. Herod's name would not be remembered at all if it was not for the other king who did not seek after the power and authority that Herod sought after.
Our model is Jesus, not Herod. When we allow ourselves to be ruled by our fears and insecurities of power, status, and wealth, we turn into monsters who do things that are unthinkable. And we turn into dumb monsters and do things that, ironically, make it more likely that our greatest fears will come true. Being God's people is about letting go of our fears and insecurities and letting God's Spirit revive us and restore us to God's image.
There is good news in this story. And the good news is that despite the fact that our fears and insecurities cause us to do monstrous things, when you take away the fear and insecurity, we can, through God's Spirit, do marvelous things. We are God's children, and we were meant to do marvelous things. All that has to be stripped away is all the fear and insecurity. When these things go away, there is nothing left but God's image within us. Our nature, our destiny, is not to be like Herod, but to be like the other King in the story.
Supporting the work and mission of Caney Spring United Methodist Church and Berlin United Methodist Church, two churches partnered in the ministry of making disciples of Christ for the transformation of the world, located in Marshall County, Tennessee.
Sunday, December 26, 2010
Sunday, November 21, 2010
Some Thoughts on Forgiveness
This Sunday is Christ the King Sunday, which is the last Sunday of the liturgical year. The gospel lesson is Luke's account of the crucifixion
There are many things at work in the crucifixion story thematically. This week I have reflected on what the crucifixion story suggests about forgiveness--God's willingness to forgive us, and our willingness to forgive others. Notice in the crucifixion story that Christ forgave those around him that were responsible for the crucifixion, and offered forgiveness to one of the thieves crucified next to him.
Forgiveness is the process of concluding resentment, anger, and indignation at those that have harmed us. Forgiveness is an effort that we make within ourselves to move on from those actions that have brought us harm, to be at peace, and to return ourselves to the full time work of being God's people. We cannot hold onto resentment, anger, and indignation and be at peace with ourselves, with others, or with God.
In the crucifixion story, God reveals that as God's children, we have the power to forgive even when we are in extreme circumstances of pain. Through God's Spirit, God can give us the power to forgive those who have harmed us so that we can move on.
The world is full of those that hurt themselves and others. Whether they are held accountable here and now is a matter between themselves and our society's mechanisms of accountability. Whether they seek God's forgiveness is a matter between themselves and God, and whether God forgives them is in God's hands alone, not ours. Let's leave civil and criminal judgment in the hands of judges and civil authorities. Let's leave the only judgment that matters--God's judgment, in God's hands, and move beyond our resentment, anger, and indignation and be at peace.
There are many things at work in the crucifixion story thematically. This week I have reflected on what the crucifixion story suggests about forgiveness--God's willingness to forgive us, and our willingness to forgive others. Notice in the crucifixion story that Christ forgave those around him that were responsible for the crucifixion, and offered forgiveness to one of the thieves crucified next to him.
Forgiveness is the process of concluding resentment, anger, and indignation at those that have harmed us. Forgiveness is an effort that we make within ourselves to move on from those actions that have brought us harm, to be at peace, and to return ourselves to the full time work of being God's people. We cannot hold onto resentment, anger, and indignation and be at peace with ourselves, with others, or with God.
In the crucifixion story, God reveals that as God's children, we have the power to forgive even when we are in extreme circumstances of pain. Through God's Spirit, God can give us the power to forgive those who have harmed us so that we can move on.
The world is full of those that hurt themselves and others. Whether they are held accountable here and now is a matter between themselves and our society's mechanisms of accountability. Whether they seek God's forgiveness is a matter between themselves and God, and whether God forgives them is in God's hands alone, not ours. Let's leave civil and criminal judgment in the hands of judges and civil authorities. Let's leave the only judgment that matters--God's judgment, in God's hands, and move beyond our resentment, anger, and indignation and be at peace.
Sunday, November 14, 2010
Human cultures have a vivid shared memory of those events that reveal an absence of safety and security. In our own culture, the assassination of JFK became a central shared memory of the baby boom generation. September 11 has had a similar effect. Both events reminded our culture about how fleeting life is, and about how institutions, whether political or economic, can be damaged.
Ancient Israel's two most vivid cultural memories were the Babylonian captivity, when Israel was conquered by Babylon and carried off to a strange land, and the destruction of the Temple and Jerusalem by Rome in the first century. These two cultural memories, like September 11, reminded ancient Israel of the absence of safety and security in their own institutions.
In Jesus' statements to the disciples in this week's gospel lesson, Luke 21.5-19, Jesus reveals to the disciples that their lives will not be safe and secure in the way that the disciples want their lives to be. Safety and security, although promised by Rome and Israel authorities, was an illusion. In fact, Jesus suggests that the disciples' lives would be characterized by an absence of what the world thinks of as safety and security. But only through the absence of such security could the disciples nurture the only thing that mattered--their relationship with God and the safety of their souls.
There is no safety and security in this world in the way that we yearn for, and in the ways that are implicitly promised by our cultural institutions. But there is a deeper security and safety that is real, that can only be found by letting go of the security that we think we need. It is in our relationship with God and in our soul.
Ancient Israel's two most vivid cultural memories were the Babylonian captivity, when Israel was conquered by Babylon and carried off to a strange land, and the destruction of the Temple and Jerusalem by Rome in the first century. These two cultural memories, like September 11, reminded ancient Israel of the absence of safety and security in their own institutions.
In Jesus' statements to the disciples in this week's gospel lesson, Luke 21.5-19, Jesus reveals to the disciples that their lives will not be safe and secure in the way that the disciples want their lives to be. Safety and security, although promised by Rome and Israel authorities, was an illusion. In fact, Jesus suggests that the disciples' lives would be characterized by an absence of what the world thinks of as safety and security. But only through the absence of such security could the disciples nurture the only thing that mattered--their relationship with God and the safety of their souls.
There is no safety and security in this world in the way that we yearn for, and in the ways that are implicitly promised by our cultural institutions. But there is a deeper security and safety that is real, that can only be found by letting go of the security that we think we need. It is in our relationship with God and in our soul.
Sunday, November 7, 2010
Life, Not Death
Luke 20:27-38 is a story about a dialogue between Jesus and the Sadducees, a group of high ranking religious leaders in ancient Israel. In ancient Jewish culture, there were lots of different beliefs about life after death. Some Jews did not believe in any afterlife. Others believed in resurrection.
The Sadducees were characterized by their belief that there was no resurrection. Knowing that Jesus had a different perspective on this, the Sadducees present Jesus with an argument using a text from Deuteronomy. According to the Law of Moses, when a married man died without a male heir, it was considered the responsibility of the husband's brother to marry the widow. To a large extent, the purpose of this law was to ensure that the deceased's name would live on forever. The Sadducees present the following hypothetical: if a man dies childless, and a brother marries the widow, and then a succession of brothers die, which one (i.e. the original decedent or one of the brothers) is now the husband? In other words, if there were a resurrection, the Law of Moses would have specified the answer, and the absence of any reference in Deuteronomy to the resurrection creates this conundrum.
Jesus' responds to the Sadducees by arguing that they have completely misunderstood God's nature. God is not the God of the dead, but the God of the living, for to God all are alive. For God, there is only life, and we will remain alive after death. Our life here on earth is very different from our life after we pass beyond this world. But it is still life. Death is just something that moves us from one form of life to another.
Ancient Israel was scared to death of death. Our culture is scared to death of death. We express our fears in different ways. In our society, we spend thousands of dollars to make ourselves look younger and we deify youth.
We don't have to be afraid of death if we live as God's people, because death has no power over us. If we live as God's people, we will not only live without fear of death, but we will live as people who have no reference to death. We will see only life.
The Sadducees were characterized by their belief that there was no resurrection. Knowing that Jesus had a different perspective on this, the Sadducees present Jesus with an argument using a text from Deuteronomy. According to the Law of Moses, when a married man died without a male heir, it was considered the responsibility of the husband's brother to marry the widow. To a large extent, the purpose of this law was to ensure that the deceased's name would live on forever. The Sadducees present the following hypothetical: if a man dies childless, and a brother marries the widow, and then a succession of brothers die, which one (i.e. the original decedent or one of the brothers) is now the husband? In other words, if there were a resurrection, the Law of Moses would have specified the answer, and the absence of any reference in Deuteronomy to the resurrection creates this conundrum.
Jesus' responds to the Sadducees by arguing that they have completely misunderstood God's nature. God is not the God of the dead, but the God of the living, for to God all are alive. For God, there is only life, and we will remain alive after death. Our life here on earth is very different from our life after we pass beyond this world. But it is still life. Death is just something that moves us from one form of life to another.
Ancient Israel was scared to death of death. Our culture is scared to death of death. We express our fears in different ways. In our society, we spend thousands of dollars to make ourselves look younger and we deify youth.
We don't have to be afraid of death if we live as God's people, because death has no power over us. If we live as God's people, we will not only live without fear of death, but we will live as people who have no reference to death. We will see only life.
Sunday, October 24, 2010
Being Poured Out or Staying in the Bottle
In Paul's Second Letter to Timothy, he says that his life has been a libation. A libation in the ancient world was a ritual offering where a liquid was poured onto something, either a sacred object or the earth itself. Paul's life was poured out for the world itself. In giving his life for others, Paul mirrored Christ, the one who gave his life for the sins of the world.
We have lots of choices. When we take a particular path, it means that other paths become closed to us. Sometimes when we take a particular path, we look back and wonder whether it was the right one. In the Christian tradition, we have the option of allowing God to use us as a libation to become a servant for others, where our lives are poured out to the world itself. Or we can stay in the bottle.
On one hand, we like life in the bottle, because it is safe and we feel in control. But as persons created in God's image, it is our destiny to be a libation. Moreover, it is boring staying in the bottle.
Its a bit like being on a roller coaster at an amusement park. We can choose to ride the roller coaster, or we can choose to stay down on the ground where it is safe, eating nachos. We have paid our ticket, and no one is forcing us to ride the roller coaster. But then we get on. And we get to that moment when the roller coaster gets to the top of the first big hill and we know what is coming next. At that moment, God is holding the bottle that contains our lives and we are looking out. And then suddenly, we are poured out and as the roller coaster of our lives in service goes screaming down the hill, we realize that it was the only choice that made any sense. The life of those who choose to give themselves for others is a life of excitement and joy and glory.
Our lives are a choice. Let's make the right one.
We have lots of choices. When we take a particular path, it means that other paths become closed to us. Sometimes when we take a particular path, we look back and wonder whether it was the right one. In the Christian tradition, we have the option of allowing God to use us as a libation to become a servant for others, where our lives are poured out to the world itself. Or we can stay in the bottle.
On one hand, we like life in the bottle, because it is safe and we feel in control. But as persons created in God's image, it is our destiny to be a libation. Moreover, it is boring staying in the bottle.
Its a bit like being on a roller coaster at an amusement park. We can choose to ride the roller coaster, or we can choose to stay down on the ground where it is safe, eating nachos. We have paid our ticket, and no one is forcing us to ride the roller coaster. But then we get on. And we get to that moment when the roller coaster gets to the top of the first big hill and we know what is coming next. At that moment, God is holding the bottle that contains our lives and we are looking out. And then suddenly, we are poured out and as the roller coaster of our lives in service goes screaming down the hill, we realize that it was the only choice that made any sense. The life of those who choose to give themselves for others is a life of excitement and joy and glory.
Our lives are a choice. Let's make the right one.
Saturday, October 16, 2010
Everyone Misunderstands Jesus Except You
Paul admonished Timothy and the early Church that someday something terrible was going to happen: those who once followed Jesus would decide instead to deliberately turn away from genuine discipleship. If that were not insidious enough, they would choose teachers who would validate their new theology and ideology, whatever it was. How hypocritical can you get?
Its happened. It must have. Because there are lots and lots of people that claim to be disciples of Christ, but who believe something different than you do. So they must be wayward. They are obviously following someone other than Jesus. If this were not the case, they would think like you and act like you. But rest assured--you are right and they are wrong. Now your job is to make sure that they know it. So start yelling at them a lot. If they start yelling back, yell louder. If you yell load enough, they will stop yelling and listen. Exhibit emotional abuse. Write lots of editorials that demonize them. Build lots and lots of walls. Objectify. Discriminate. Repeat. Don't bother to recycle. Did I mention yell a lot?
For those who do not have to listen to me every Sunday morning, you have just been victimized by my trademark irony.
Paul warned that one day followers of Jesus turn from following Jesus to following something else. What is worse, followers of Jesus would start finding teachers that mirrored their own theologies and ideologies, and would start calling it following Jesus. Its happening, and its been happening. I don't think its ever not been happening. And not to those people out there who believe different things than us. I mean you. Yes, you, Mr./Ms. Hip-Blogosphere Latte person. And I mean me. We all create Jesus in our own image and likeness. We all seek after the Jesus who already thinks like us and acts like us, and then we find him and are self assured in our discipleship.
So let's get over ourselves and let the Holy Spirit enter in. Lets be still and let God be God and transform us from the inside out. Lets be humble and let go of the blaming and the finger pointing and the yelling and seek Jesus, the real Jesus, the Jesus who is very much not like us and not in our image. The Jesus who won't fit into comfortable ideological categories. That Jesus. Because that Jesus can take the world with all its racism and poverty and injustice and can make it reflect the world that God wants.
Its happened. It must have. Because there are lots and lots of people that claim to be disciples of Christ, but who believe something different than you do. So they must be wayward. They are obviously following someone other than Jesus. If this were not the case, they would think like you and act like you. But rest assured--you are right and they are wrong. Now your job is to make sure that they know it. So start yelling at them a lot. If they start yelling back, yell louder. If you yell load enough, they will stop yelling and listen. Exhibit emotional abuse. Write lots of editorials that demonize them. Build lots and lots of walls. Objectify. Discriminate. Repeat. Don't bother to recycle. Did I mention yell a lot?
For those who do not have to listen to me every Sunday morning, you have just been victimized by my trademark irony.
Paul warned that one day followers of Jesus turn from following Jesus to following something else. What is worse, followers of Jesus would start finding teachers that mirrored their own theologies and ideologies, and would start calling it following Jesus. Its happening, and its been happening. I don't think its ever not been happening. And not to those people out there who believe different things than us. I mean you. Yes, you, Mr./Ms. Hip-Blogosphere Latte person. And I mean me. We all create Jesus in our own image and likeness. We all seek after the Jesus who already thinks like us and acts like us, and then we find him and are self assured in our discipleship.
So let's get over ourselves and let the Holy Spirit enter in. Lets be still and let God be God and transform us from the inside out. Lets be humble and let go of the blaming and the finger pointing and the yelling and seek Jesus, the real Jesus, the Jesus who is very much not like us and not in our image. The Jesus who won't fit into comfortable ideological categories. That Jesus. Because that Jesus can take the world with all its racism and poverty and injustice and can make it reflect the world that God wants.
Sunday, October 10, 2010
The Still Excluded Marginalized Outcast Victimized Leper Gets Sozo
One of ancient Israel's central preoccupations was in deciding who was "in" and who was "out"--that is, to decide who mattered, who was valued, and then to make sure everyone knew the difference. In ancient Israel, this was defined in terms of ritual cleanliness and uncleanliness, by wealth, and by ethnicity. Here in Marshall County, Tennessee, we share this central preoccupation. Some of the ways that we define worth have changed, and some remain the same, but the preoccupation remains.
Ten lepers are healed by Jesus. The Israelite lepers are part of the "out" group. But now they are katharizo, made clean, and consequently, are now "in". The Samaritan leper is still "out" because of his ethnic group. And what do the Israelite lepers do? The first thing that is on their minds is to run to the priest to replace their "out" badge of uncleanliness with an "in" badge of "I'm in the in group now. "
The Samaritan leper, who is now still part of the "out" group, is the only one who returns to give thanks. The one who still has the most to be ungrateful about, to grip about, is the one who gives thanks. Because the Samaritan lives in gratitude, the Samaritan gets something more important than katharizo. He gets sozo--redemption.
Ironically, the more we obtain the trappings of the "in" group, the more we can potentially lose sight of the fact that all of us get sozo by grace. Sozo is a gift given to us. It is not obtained by our perfect attendance Sunday School pins or being the president of the noon rotary.
The Samaritan leper, who, as far as we know, remained part of the "out" group, was part of the only group that mattered, the redeemed, simply by his capacity to acknowledge that a gift had been given.
Ten lepers are healed by Jesus. The Israelite lepers are part of the "out" group. But now they are katharizo, made clean, and consequently, are now "in". The Samaritan leper is still "out" because of his ethnic group. And what do the Israelite lepers do? The first thing that is on their minds is to run to the priest to replace their "out" badge of uncleanliness with an "in" badge of "I'm in the in group now. "
The Samaritan leper, who is now still part of the "out" group, is the only one who returns to give thanks. The one who still has the most to be ungrateful about, to grip about, is the one who gives thanks. Because the Samaritan lives in gratitude, the Samaritan gets something more important than katharizo. He gets sozo--redemption.
Ironically, the more we obtain the trappings of the "in" group, the more we can potentially lose sight of the fact that all of us get sozo by grace. Sozo is a gift given to us. It is not obtained by our perfect attendance Sunday School pins or being the president of the noon rotary.
The Samaritan leper, who, as far as we know, remained part of the "out" group, was part of the only group that mattered, the redeemed, simply by his capacity to acknowledge that a gift had been given.
Saturday, October 2, 2010
Where God's Vision Resides
I hate violence. I hate war. I hate injustice. I want people to stop hurting each other and to stop hating each other. I recently became aware of a non profit organization called Falling Whistles, which seeks to raise awareness of the plight of child soldiers in the Democratic Republic of Congo. Child soldiers who are too young/small to carry a gun are sent into battle armed with only a whistle. The description of the level of violence and mistreatment described on the organization's website is shocking, even to our Western violence saturated minds. If you want your mind blown, visit www.fallingwhistles.com.
Today I stood on my figurative watchtower and asked that Yahweh explain Himself for his failure to intervene to address violence and injustice both right here in Tennessee and abroad. Over 2500 years ago the prophet Habakkuk stood on his own watchtower and asked Yahweh to offer an explanation for His refusal to address the enormous injustice and violence in his own day--the violence of the Babylonians, and the violence within Israel itself.
Yahweh response to Habakkuk, and to us, is to first challenge the notion that God has not already intervened. God's intervention is by placing His vision of peace, forgiveness, and justice within our hearts. Habakkuk's question was the answer to Habakkuk's question. God intervened by instilling within Habakkuk a yearning for justice. God has intervened in the injustices of our world today by placing God's vision of the Kingdom within us. And then God responds by taking our place on our own watchtower and asking us the same question that we have directed to God--why have you not intervened?
Today I stood on my figurative watchtower and asked that Yahweh explain Himself for his failure to intervene to address violence and injustice both right here in Tennessee and abroad. Over 2500 years ago the prophet Habakkuk stood on his own watchtower and asked Yahweh to offer an explanation for His refusal to address the enormous injustice and violence in his own day--the violence of the Babylonians, and the violence within Israel itself.
Yahweh response to Habakkuk, and to us, is to first challenge the notion that God has not already intervened. God's intervention is by placing His vision of peace, forgiveness, and justice within our hearts. Habakkuk's question was the answer to Habakkuk's question. God intervened by instilling within Habakkuk a yearning for justice. God has intervened in the injustices of our world today by placing God's vision of the Kingdom within us. And then God responds by taking our place on our own watchtower and asking us the same question that we have directed to God--why have you not intervened?
Sunday, August 8, 2010
Living By Evidence
Hebrews 11:1-3
"Now faith is the assurance of things hoped for, the conviction of things not seen. Indeed, by faith our ancestors received approval. By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible.
How often have you ever heard someone say to you, "You just have to have faith" or the term "blind faith"? Rev. Steve Christopher argues that FAITH is anything but blind; that we believe because we have evidence. We believe because we know it is true.
Christianity began by watching a man live out the characteristics of God. These truths led to others (disciples) wanting the same love, grace and peace they saw within Jesus. Paul the Apostle lived a life devoted to God by following Jesus' teachings because he say with his own eyes the gifts of God. He felt the Holy Spirit within him and he experienced an encounter with Christ that proved that Jesus had died on the cross and had risen.
Today, we are no different from the original disciples seeking after truth and believing because we see the evidence. We should never stop seeking truth and asking questions; but we should also never stop seeing the answers.
It is not always going to be easy to believe, there are many things in this world that will deceive us into thinking we are lost, wrong, not loved and that seeking is hopeless. This is the time to stop and be thankful. Thanksgiving will bring us back around to seeing the gifts and seeing the evidence of God's presence in our lives. Go out into this world and encounter Jesus who lives and acts in our lives daily. Pray and see prayers be answered, love and receive love, give grace and forgiveness and feel at peace at the end of the day... then thank God for His evidence to live by.
"Now faith is the assurance of things hoped for, the conviction of things not seen. Indeed, by faith our ancestors received approval. By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible.
How often have you ever heard someone say to you, "You just have to have faith" or the term "blind faith"? Rev. Steve Christopher argues that FAITH is anything but blind; that we believe because we have evidence. We believe because we know it is true.
Christianity began by watching a man live out the characteristics of God. These truths led to others (disciples) wanting the same love, grace and peace they saw within Jesus. Paul the Apostle lived a life devoted to God by following Jesus' teachings because he say with his own eyes the gifts of God. He felt the Holy Spirit within him and he experienced an encounter with Christ that proved that Jesus had died on the cross and had risen.
Today, we are no different from the original disciples seeking after truth and believing because we see the evidence. We should never stop seeking truth and asking questions; but we should also never stop seeing the answers.
It is not always going to be easy to believe, there are many things in this world that will deceive us into thinking we are lost, wrong, not loved and that seeking is hopeless. This is the time to stop and be thankful. Thanksgiving will bring us back around to seeing the gifts and seeing the evidence of God's presence in our lives. Go out into this world and encounter Jesus who lives and acts in our lives daily. Pray and see prayers be answered, love and receive love, give grace and forgiveness and feel at peace at the end of the day... then thank God for His evidence to live by.
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