Upton Sinclair (1878-1968), an American writer and winner of the Pulitzer Prize for fiction in 1943, made an observation that really resonated with me, for I have personally witnessed this tragic tendency time and again during my almost half a century of fulltime ministry. Sinclair observed, "It is difficult to get a man to understand something when his salary depends upon his not understanding it." This is never more obvious than in the pronouncements of paid professionals in the realm of religious sectarianism. "Preach the party line or perish" is a choice with which far too many disciples of Christ have been faced over the centuries as they sought to serve the Lord's church within a denominational or factional setting. Independent thought (i.e., outside the party parameters) is rarely welcomed by the gatekeepers and watchdogs of a sect's traditional precepts, perceptions, preferences, and practices. An old country preacher once said, "Every preacher is just one sermon away from being homeless." And such horror stories of this very thing happening abound. It is pitiful, and it's also shameful. William James (1842-1910), noted as an "original thinker" in the disciplines of physiology, psychology, and philosophy, rightly observed, "A great many people think they are thinking when they are merely rearranging their prejudices." So, do we perpetuate such religious prejudices from our pulpits to preserve our positions, or do we challenge God's people to genuinely seek greater enlightenment and understanding? Sadly, many do the former, for by doing the latter they jeopardize their salaries! Don Marquis (1878-1937), an American journalist and playwright, summed it up this way: "If you make people think they're thinking, they'll love you; but if you really make them think, they'll hate you."

True understanding, the kind that generates growth and responsible reform, is never achieved by parroting the party line or by regurgitating hand-me-down "truths." It comes from a willingness to question and challenge one's current understandings and practices, and a willingness to ponder, meditate, and reflect upon matters that some of those around you might consider "off limits" because the conclusions reached by such reflection might lead to understandings not approved by one's particular religious group. Yet, such a willingness is exactly what Jesus Himself urged His followers to embrace, even though He knew all too well that it would bring down the wrath of the religious leaders upon those who dared to engage in such liberating thought and reflection. Jesus knew the reality of what Mark Twain would later write: "Reflection is the beginning of reform." Jesus came to bring reform, and also to reestablish the beauty of the Divine/human relationship, and this would never be accomplished if He could not convince His followers to do some serious rethinking and reflection beyond the parameters of the rigid religiosity of that time and place. "You have heard it said ... But I say" became His challenge to them. "Hear and understand" became His charge to them. Christ's opposition sought to crush investigation by intimidation, and that has been the tactic of sects and factions ever since. Those who dare to differ with OUR understandings and practices are "godless apostates." They are "heretics" and "digressives" and "liberals." They must be silenced. Jesus dared people to think outside the religious box, and it got Him killed. Challenging the thinking of religious institutions can quickly lead to deadly inquisitions, a sad truth evidenced time and again in church history.

Those who commit themselves to a process of seeking out greater understanding of God's desire for His creation, and who long to increase their grasp of His grace, love, and mercy, will not only experience the joys of such a quest, but they will also experience the hurt that comes from the opposition of those who resist such growth and transformation. On the other hand, there is tremendous satisfaction in knowing that by our own commitment to such growth, we in turn encourage and motivate others to do the same by our persistence in the face of resistance from others. David knew quite well the emotional hurt involved in such a spiritual journey, where one's former friends were now one's enemies. "If an enemy were insulting me, I could endure it; if a foe were raising himself against me, I could hide from him. But it is you, a man like myself, my companion, my close friend, with whom I once enjoyed sweet fellowship as we walked with the throng at the house of God" (Psalm 55:12-14, NIV). "My companion attacks his friends; he violates his covenant. His speech is smooth as butter, yet war is in his heart" (vss. 20-21). Many of us know how this feels; we have experienced the pain of having a friend and brother/sister turn on us. Yet, our Lord calls us to continue our daily and lifelong journey of spiritual discovery and transformation regardless of the cost. And continue we will.

Throughout the Scriptures, in the writings of both major covenants, there are words and phrases used to challenge us and guide us in this quest for personal enlightenment and reform. The more I study those particular terms, the more I have come to appreciate the fact that our God desires us to truly use our minds in this process: He desires us to think, to reason, to reflect. The Lord does not desire mindless robots that can be preprogrammed to comply with divine directives. We have been blessed with freewill, and with that blessing comes a tremendous responsibility: our choices must be reasoned and rational, and they must be made after considerable research into and reflection upon the available light He has revealed to us. For many decades, I have devoted myself to a methodology of learning that involves these many elements, and that methodology has served me well, not only in my university and graduate school studies and degrees, but especially in my almost 50 years of ministry in a number of different ministries. As my understandings grew, so also did the opportunities the Lord sent my way to help others achieve greater insight and involvement in His cause.

Over the years, a number of people have asked me how I go about accomplishing this. Are there any "secrets" I can share with them that may help them in their own journey. For example, about a week ago I received the following email from a reader: "Good Morning, Al. The insights you brought to the table in your last Reflections article got me thinking - How did Al find out so much?!" This fellow disciple of Christ, who is the CEO of a large, very specialized forensics company, is looking for insight into how I go about obtaining the information that I do about various texts and topics. He indicated that he has access to a certain number of resources, but that there are times when these are inadequate; they may not address the texts or topics about which he is seeking greater understanding. He wrote, "Clearly we have access to your library of past Reflections and teachings, which are invaluable, but if you haven't written on the topic or verse we are seeking information on, where else or what other resources would you recommend? Please help! Thank you, and God bless." I really appreciate this question, especially since this individual, given his line of work, is used to digging deeply into matters to determine truth, which is a quality very much needed in anyone who hopes to mine the depths of ultimate Truth, rather than just gathering nuggets scattered about the surface.

There are several levels of response to this question regarding my own methodology. The most obvious, of course, deals with the actual physical resources available to me personally as I prepare for an article (or a sermon, class, speech, book, etc.). Over the years I have put together a rather extensive personal library consisting of thousands of books, the majority of which are designed to help with research into various texts and topics. I have quite a collection of commentary sets, Bible encyclopedias and dictionaries, concordances, word studies (both Greek and Hebrew), lexicons, and the like. I will consult all of these prior to writing a single word of an article. I also have a large collection of Bibles, in as many different versions and translations as I can find, and I will consult all of these as well when doing a study of a particular text. Comparing biblical versions of a passage can often prove quite enlightening, and it may suggest insights one might otherwise miss if one's studies are limited to a single version (i.e., those who view any version other than the KJV to be flawed). I even have on my computer various digital libraries, as well, such as e-Sword. I have also been very blessed in my years of ministry, as well as my years on campus, to have access to rather extensive university and church libraries (in addition to my own). All of these research materials are invaluable when seeking greater understanding. It is important to note, however, that these are just tools; merely resources. They do not replace the need to do one's own thinking and reflection on the text or topic in question. Insights gained from others through such resources should always stimulate our thinking, not supplant it. The English physician and philosopher Dr. John Locke (1632-1704) astutely observed, "Reading furnishes our mind only with materials of knowledge; it is thinking that makes what we read ours."

How one reads the Scriptures, and how one approaches the study of the biblical text, should also not be overlooked as a key element in the quest for greater understanding of this written revelation from our God. This brings us into the realm of what is known as sacred hermeneutics - which deals with the art and science of biblical interpretation. There are many different methodologies employed by biblical interpreters, and each of them have both strengths and weaknesses. One of the worst, in my view, is the one traditionally utilized by my own religious heritage in Churches of Christ - the approach known as CENI (Command, Example, Necessary Inference), with its "toadies" of silence and expediency. I have dealt extensively with this very flawed hermeneutic in many of my Reflections articles, so I won't rehash those arguments here (those articles can all be found and read in my Archives). However, I would encourage a reading of my following study in which I offer a more rational and reasoned alternative to CENI, and provide an example of how that works using one of the "issues" that often arises among disciples. That article is: "Suggesting Another Hermeneutic: Inquiry into an Interpretive Methodology" (Reflections #126). I would also suggest a reading of my following article: "The Hermeneutical Spiral: Dr. Grant R. Osborne's Overview of the Rudiments of Theological Study" (Reflections #493). One's methodology is important, obviously, but one's mindset is perhaps even more so. I have shared some thoughts on this in my following study: "Building Biblical Hermeneutists" (Reflections #53), in which I list some of the personal qualities that help and hinder one's effort to understand the Scriptures.

One should also not overlook the importance of knowing something about the Bible itself: the who, what, when, where, and why of it. Who wrote the text being examined? To whom was it written? When was it written? For what purpose? What is the context? How would the original reader of this text have understood it? Is the application the same today as it would have been then, given the historical, cultural, religious setting? Such questions must be asked and answered if we would truly understand the passage. We also need to understand the various types of literature and language employed in the Bible. Some books are historical, but many are not. Some can be taken literally, but some clearly are quite figurative in nature. The use of symbols in the Scriptures is very common. Do we understand those symbols and what they conveyed in their original setting? How does one interpret biblical parables and fables? What are we to make of the use of metaphors and similes, and how does that impact the formulating of one's theology? I have provided some guidance on this in my following article: "Figures of Speech & Thought: Creative Communicative Building Blocks" (Reflections #356).

In our effort to grasp more fully the intent of some biblical text or topic, let us also take advantage of the studied insights of our fellow disciples, especially those who are devoted students of Scripture. This doesn't mean we become gullible, mindlessly swallowing anything and everything someone else tells us. But we should be open to examining the thoughts of others, for they may have some perspective on a text or topic that we had not previously perceived. We can learn from anyone, and we should be open to such. After all, "As iron sharpens iron, so one man sharpens another" (Proverbs 27:17). In other words, one of the ways in which we learn best is in respectful, loving dialogue with our fellow believers! I'm not talking about our human tendency to squabble and debate with one another over various cherished traditions. These get us nowhere. "Avoid foolish controversies and genealogies and arguments and quarrels about the law, because these are unprofitable and useless" (Titus 3:9). Rather, come together with serious students of Scripture, with open hearts, minds, and with open Bibles, and dialogue with one another about some text or topic. These can be fabulous learning experiences. Also, let me just add this bit of advice: take advantage of those men and women among you or around you who have lived longer and experienced more in life than you have. There may very well be a storehouse of untapped wisdom in them that can provide perspectives to aid us in our own journey through life. While you and I are poring over the writings themselves looking for wisdom, we may be failing to see that this biblical wisdom is being powerfully displayed in the lives of these saints. While we search for truth, they are living it - don't discount that resource! "Consider the outcome of their way of life and imitate their faith" (Hebrews 13:7).

As was noted earlier in this article, a reader, after going over some of my articles, wondered, "How did Al find out so much?!" I have tried to address some of that in my above comments, but much of that is simply doing the hard work (although I find it very enjoyable) of intense research. I love diving deeply into every aspect of whatever it is I'm curious about. I want to know everything about it; I leave no stone unturned. I ask questions, I challenge things, I even raise doubts and then strive to deal with them. My love for research served me well as I earned my degrees, for much of my studies were in the sciences. I immersed myself in the study of NT Greek, taking three years of it, even translating most of the NT writings. Surface knowledge wasn't enough for me; I wanted to delve into it as deeply as I could. This is a mindset that I believe is essential to the acquiring of a deeper depth of understanding that is necessary to those who are called to proclaim God's message to others. We must treat that message, that revelation from Him, with the respect and reverence it deserves, and that means we must be willing to commit ourselves to careful, prayerful research and reflection, not just a casual perusal of Scripture. It is a lifelong commitment. Someone asked me once how long it took me to put together a particular Reflections article on a rather difficult subject. I replied, "Over half a century!" That's how long it took me to "find out so much" about it ... and I'm still learning! Let us never arrogantly assume that we have "arrived" in our understanding of God's Word and Will; there is always so much more for us to learn, thus let us be patient with one another as together we seek greater knowledge and understanding.

While thinking about all of this, as I prepared for this article, a few Greek words kept coming to mind that I felt were quite relevant. I have already mentioned the need for research and for reflection. These are important. So also is the need for rational thought and sound reasoning. Let's be honest here: some of what some people pawn off as "the wisdom of God" is nothing more than "the foolishness of men" with a religious veneer. Paul spoke of those who "want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm" (1 Timothy 1:7). There is a lot of stupidity being promoted as spirituality by wannabe scholars of Scripture. We are warned time and again in the Bible not to be swayed by their unreasonable and unsustainable speculations. How do we recognize such a person? Challenge their teaching!! Invite them to sit down with you for an in-depth examination of every aspect of their doctrine and practice in light of a deep-dive into the Word. If they gladly accept, and are willing to lovingly and respectfully dialogue about each particular of their teaching, validating it with reasoned exegesis of Scripture, then good. There is great hope that truth will prevail at the end of such an experience. If they run the other way or attack you, then these individuals should be exposed and opposed as the charlatans they are.

We know from Acts 6:9-10 that "opposition arose" against Stephen as he sought to share the beauty of a Jesus-filled and -focused life with those around him, and when he tried to reason with those who opposed him, they simply went after him, "for they could not stand up against his wisdom or the Spirit by whom he spoke" (NIV). Ultimately, these strict religionists, when they were unable to engage in reasoned dialogue with him, and after seeking to slander and silence him (Acts 6:11-14), ended up doing what such people typically do: "They covered their ears and, yelling at the top of their voices, they all rushed at him, dragged him out of the city and began to stone him" (Acts 7:57-58a). Paul, who (as the young Saul) held the cloaks of those who murdered Stephen (vs. 58b), would later experience much the same treatment at the hands of those who were so religiously irrational that they couldn't be reasoned with successfully. On many occasions, some of which are described for us, Paul fell into the hands of such men. Yet he continued seeking to reason and dialogue with those around him, rather than responding in kind. "As his custom was, Paul went into the synagogue (in Thessalonica), and on three Sabbath days he reasoned with them from the Scriptures, explaining and proving" (Acts 17:2-3a) the truth of the message he was sharing about Jesus. Nevertheless, Paul barely escaped with his life, yet in Berea "they were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true" (vs. 11). Greater understanding is more readily achieved when God's message encounters hearts and minds willing to research, reflect, reason, and then reform.

The Greek word for "reason" in the above passage is "dialegomai," which means "to think different things with oneself; to ponder; to reason" [Dr. W. E. Vine, Expository Dictionary of Old & New Testament Words, p. 252]. The "reasoning" or "pondering" or "thinking" begins within one's own self. When I am faced with something new or different or puzzling, I begin to research and reflect and reason it all out in my own heart and mind. I do this, for as long as it takes, until I come to a point of personal conviction on the matter. Then, when the Lord provides an opportunity, I dialogue with others about this insight (if they are willing to do so). If questioned or challenged about my understandings, I don't run and I don't attack, I respond with reasoned answers. Peter urges us, "Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have, but do this with gentleness and respect, ... so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander" (1 Peter 3:15-16, NIV). Acts 17:17 informs us that in Athens, Paul "reasoned" not only in the synagogue, but also in the marketplace "day by day" with those seeking understanding. This word is used again in Acts 18:4, 19; 19:8-9; 24:25, with some translations saying Paul engaged in "discourse, discussion, dialogue." The Greek scholar Dr. Gerhard Kittel points out, with regard to this word, "In classical and Hellenistic Greek, 'dialegomai' is mostly used for 'converse' or 'discussion'" [Theological Dictionary of the New Testament, vol. 2, p. 93].

A similar Greek word, with a very similar concept associated with it, is "dialogizomai." Vine suggests this word means to bring together differing ideas and thoughts and reason them out so as to make sense of them. He states that "in the NT it is chiefly used of thoughts and considerations which are more or less objectionable" [Expository Dictionary of Old & New Testament Words, p. 252]. In other words, when disciples are presented with thoughts, ideas, teachings, practices that differ from their own, and which may seem, at least on the surface, to be objectionable in nature, they are to come together and reason their way through them with honest research and reflection. Kittel says the word means "to reckon; to consider; to reflect on something; to review, discuss, engage in philosophical discussion or investigation" [Theological Dictionary of the New Testament, vol. 2, p. 95]. He notes, however, that in the NT writings the "greater stress" with regard to meaning "is on the element of discussion. ... denoting both reflection and discussion" [ibid, p. 96]. Just as reflection is the beginning of reform (as stated by Mark Twain), so also is reasoned reflection the beginning of understanding and personal transformation. Then, through a course of reasoned, reflective dialogue with honest hearts and minds, this understanding and enlightenment can be successfully shared with others, and in so doing the Body of Christ "grows up" and is "built up."

One last thought, as perceived in one additional Greek word. In Romans 12:1, the apostle Paul urges us to present our bodies as "a living and holy sacrifice" unto God - it is the sacrifice of living our daily lives in continual loving service to Him and His cause - "which is your reasonable service" (KJV). In so doing, we refuse to be conformed to the world, but rather are "transformed by the renewing of your mind" (vs. 2). Such is "reasonable," says Paul (in the KJV). This is the Greek word "logikos" (from which we get our English word "logical"). Vine states that it "pertains to the reasoning faculty, reasonable, rational, and is used in Romans 12:1 of the service to be rendered by believers in presenting their bodies as a sacrifice to God. The sacrifice is to be intelligent, in contrast to those offered by ritual and compulsion; the presentation is to be in accordance with the spiritual intelligence of those who are new creatures in Christ and are mindful of the mercies of God" [Expository Dictionary of Old & New Testament Words, p. 253]. Rational, reasonable, reflective, intelligent versus rigid, religious, compulsory, legalistic; dialogue, discussion versus diatribe, defamation. We have a choice to make! Dear Lord, help us to choose wisely!

From a Minister in Texas:

As a "newer" reader of your Reflections, I'm way behind on all of your essays. However, I generally go to your Reflections Articles Archive and click on a few older ones each week just to learn from them. But that being said, would you be willing to steer me to the articles that deal with some of the biblical expectations for the first day of the week (Lord's Day) assembly, and specifically the day to meet, or the days that aren't acceptable for Christians to do their "Sunday-go-to-meetin'" requirements. I'm confident you've touched on that subject some, and I have confidence in your research and in your explanations of what others are saying. You may also have an opinion on churches that make their services available on other days. Thanks in advance for your time and consideration.

• The early church, as we know, met daily, and it wasn't until much later that various limitations and restrictions were imposed as to time and place, and to what could and could not occur on that day. I focus on that history and development in quite some depth in my following article: "The Lord's Day: History and Significance" (Reflections #103). Perhaps the one so-called "Act" of worship most connected to this day, and some insist it can not be acceptably observed on any other day, is the Lord's Supper. I have dealt with the issue of frequency of observance in a number of articles, but would recommend the following: "The Lord's Supper: Focusing on Frequency" (Reflections #30) ... "The Lord's Supper: A Brief Historical Overview" (Reflections #114) ... "The Great Time Debate: Were the Events in Acts 20:7-12 Reckoned in Jewish or Roman Time?" (Reflections #173) ... "Examining Eucharistic Expectation: What Did Jesus Christ Really Have in Mind When He Instituted the Lord's Supper?" (Reflections #351) ... "Communion at a Union: Partaking of the Lord's Supper at a Wedding Ceremony" (Reflections #440) ... "Factional Feuding Over Frequency: Can We Remember Jesus' Offering Too Often?" (Reflections #808). About three years ago, I taught a class on this very matter, and those classes were recorded and are available on a special thumb drive: "A Reflective Study of the Lord's Day and Lord's Supper." Ordering information may be found by clicking on this link. I hope these studies will prove helpful. -- Al Maxey

From a Reader in Georgia:

Al, I just read your article titled "Curious Case of the Spilled Seed: Pondering Onan's Puzzling Sin in Genesis 38:9" (Reflections #877). You handled that very well. A couple of thoughts come to mind. You said that this particular story in the Bible, as well as several others like it, are "uncomfortable" for most Christians to speak about or listen to in a church gathering or assembly. I think the church, at least in my experience with it, has done a very poor job of talking about sex (other than telling people to avoid it at all costs until they're married). However, the world has plenty to say about it, and is saying it a lot. We've kind of lost the argument by default because the church seems unwilling to enter into the discussion.

From a Minister in California:

Dear Brother Al, Thanks for your (controversial) article on Onan's spilled seed. I don't recall anyone ever dealing with this to the extent you have! I find your various points valid.

From a Reader in Arkansas:

Al, in your last article ("Curious Case of the Spilled Seed") you took on a very tough subject, but you handled it accurately and well.

From a Reader in Missouri:

Al, that story about Onan and Tamar was very interesting. I had pondered on it before, and wondered about the whole thing, but was too afraid to ever approach anyone about the subject. Thank you for dealing with it.

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