Announcing . . . Companion Videos for 'Bearing God's Name'

I've been holding in a secret for almost six months (which might be a record for me). I've dropped a few hints, but wasn't allowed to say anything official until now. TODAY is the day I finally get to tell you about it!

Back in January, I was invited to fly to Chicago to film a video series based on my latest book. We filmed the entire series on the campus of Wheaton College (where I got my doctorate) in a single, grace-filled day. It was surreal to return to the very place where I discovered the truths that I share in Bearing God's Name: Why Sinai Still Matters. It was so meaningful to be on site, rehearsing the content that has captured my attention for almost 10 years, so that I could share it with all of YOU. I'll show you the building where it all happened.

We recorded 10 short videos, one for each chapter of the book. If you're not a reader, these videos will convey the essential content of the book. If you've already read the book, these videos will reinforce the key ideas and help you share them with your small group. 

You can check out the trailer here.

As a special bonus, I'll even take you with me to the Marion Wade Center on the campus of Wheaton College, where you'll see the desk on which J. R. R. Tolkien wrote Lord of the Rings and the wardrobe handmade for C. S. Lewis and his brother by their grandfather. (If you've already read the introduction to Bearing God's Name, you can probably guess how this relates to the book!)

Beginning today, you can access my video series and many others for personal enrichment or to explore with your small group. The project was envisioned and executed by an exciting new initiative hosted at Northern Seminary called Seminary Now.

 
Seminary Now is a new, on-demand streaming video platform that provides exclusive Bible, theology, and ministry courses from today’s leading teachers, ministry practitioners, and authors.

Like Netflix or Masterclass, subscribers get unlimited access to all courses—available on smart phone, tablet, and TV devices. You can earn also a certificate from Seminary Now by completing a learning track.

Visit SeminaryNow.com for a free preview of the new course offerings. Here's the best part: when you join, you can not only access my videos, but also every other course on the website. Join today and access exclusive content from yours truly, Scot McKnight, John Walton, Brenda Salter McNeil, Ruth Haley Barton, and many more. At checkout, receive a limited-time 15% discount (pay only $17/month or $153/year) with coupon code TAKE15. Or check out the group pricing for your staff and lay leaders.

This is a fantastic opportunity for an individual, couple, or small group that wants to dig deeper into Scripture and learn from some of today's top thought-leaders.

Please forward this opportunity to others who you think would be interested in this new resource and like and share SeminaryNow.com on social media: Facebook, Instagram, and Twitter.

Being the Church during the COVID-19 Pandemic

You know that scene in "The Sound of Music" where the Von Trapp family sings their farewell at the Salzburg Music Festival? Everyone is emotional at the thought of how WWII is changing everything. People are leaving who should not have to leave. Everyone is uneasy.

Chapel this morning felt like that.

No, we had no armed guards at the exits, but one student after another stopped at the hand sanitizer station and entered the room lathering their hands. Greetings were awkward as we all tried to be friendly without shaking hands or hugging. Our main speaker was piped in on video, rather than risking exposure, since he'd been traveling in affected areas. All these are silent reminders of how in one week, we have all become much more aware. Aware of germs. Aware of the real possibility that meeting together is a luxury we may have to relinquish.

We're in the middle of our Global Connections Conference (GCC) at Prairie College. Our theme this year is NOW. HERE. THIS.

It's hard to imagine a more pressing world concern at this moment than COVID-19. Friends of mine at institutions across the United States are scrambling to move classes online while grieving the loss of embodied community for the rest of the semester. Conferences, classes, services, athletic competitions, concerts, lectures, class trips -- all cancelled for friends south of the border. And while Canadians are good about taking everything in stride and no one in our community is freaking out, there is a growing sense that even out here on the prairies we, too, will be affected. Soon. As I write this, our contingency team is meeting.

Singer-Songwriter Steve Bell at Prairie College's 
Global Connections Conference, March 2020

Our morning speaker was singer/songwriter Steve Bell. His stories were balm to anxious souls. His vulnerability made space for our own grief. And he closed with a song based on the words of Teresa of Avila, "Christ has no body here but ours."

Steve told the baffling story of the rapid spread of Christianity in 150 CE. This backwater sect following a crucified leader should not have captured the hearts of the Roman empire, but it did. Why? A plague. Citing the work of sociologist and historian Rodney Stark, Bell told us how early Christians embraced the news that "God so loved the world," and that this news should have sounded ridiculous. In the Roman world, "gods don't love, they are users," he said. In that day, worship was the equivalent of someone in a cage with a hungry lion desperately saying, "Nice kitty!" People didn't worship their gods out of love or in response to love, but in order to placate them. In contrast, Christians really believed that God loves people. And they knew that love is our way to God because God is love (he picked up this sentence from a sermon by David Witticum, who got it from Augustine).

So, in the face of the plague, when everyone else fled, Christians stayed. They knew they must love what God loves. They loved radically, at risk to their own lives. Steve's closing words to us felt like the farewell of the Von Trapp family. There was a palpable sense that today could be our last meeting as a community for quite some time--that everything was about to change. (Note: I have no official word on this. It just seems inevitable, given how many other schools have closed their doors.)

The risk of death appears to be much lower with the Coronavirus than it was with the plague of 150 CE. Still, the risk is real for the elderly and those with compromised immune systems. We will know people who die from this. Current estimates hover around a 4-5% death rate. How can we love well in this strange new world?

We may not personally feel at risk, but there are people in our circles who are. Taking precautions protects them, too. It's not a matter of fear, but of love. If you don't like people telling you what you CAN'T do, here's a list of what we CAN do:

• We can wash our hands more thoroughly and more often. 
• We can minimize human-to-human contact.
• We can regularly disinfect door handles, light switches, and hard surfaces, even if it's not in our job description.
• We can cancel or postpone unnecessary meetings.
• We can think creatively about how to be the church even when we can't meet in person.
• We can think creatively about how to teach online.
• We can refrain from stockpiling resources that everyone needs, such as toilet paper.
• We can offer to pick up groceries for friends who aren't safe to go out.
• We can offer to pray over the phone with those feeling anxious.
• We can text and email to check on people we would normally encourage in person.
• We can curtail all unnecessary travel and take a hard look at what seems necessary.
• We can pray for stamina for health care workers and let them have the masks.
• We can pray for wisdom for civic and community leaders who are making difficult decisions.
• Above all, we can STAY HOME if we have a fever or cough.

A pastor friend posted on Facebook that all meetings of more than 250 people in the state of Washington were strictly prohibited, including churches, for the time being (Oregon made a similar announcement today, and so did Alberta, just a few moments ago). Someone responded angrily, implying that this is a breech of first amendment rights--the right to congregate. He seemed to feel this was a form of persecution. Please hear me: This is not religious persecution and it's not unbridled fear. Quarantine is a form of love. Experts are telling us this is the best way to stop the spread and protect the vulnerable in our communities, and that we need to act fast to have the highest success rate. So for the love of God and the love of your neighbor, stay home. 

Maybe COVID-19 will re-teach us what we have forgotten--that we are made for embodied community. As wonderful as social media is, it can never replace a handshake or a hug. And as inspiring as online sermons can be, they cannot replicate the taste of bread and wine or deep-throated song in community. This quarantine won't last forever. Hopefully it will be just long enough to help us more deeply appreciate that we were made for each other and that we can't be fully ourselves in isolation. See you on the other side!

A Foot in Two Worlds

Make a careful exploration of who you are and the work you have been given, and then sink yourself into that. Don't be impressed with yourself. Don't compare yourself with others. Each of you must take responsibility for doing the creative best you can with your own life.  —Galatians 6:4-5, The Message

Recently our entire campus participated in the Global Connections Conference, an opportunity to hear about some of the greatest needs in the world and consider how God might be calling us to contribute. It was at a conference just like this that Danny and I first explored the possibility of mission work, initiating what would become 15 years of service with SIM. Ironically, we resigned from SIM in order for me to pursue a full-time faculty position teaching Bible. I say "ironically" because now more than ever my work is leaning in to the ministry for which we long prepared and for which I'm best suited. By opening up the Scriptures with my students, I'm addressing the acute need of this generation to understand and encounter the Living Word.

But finding our identity and calling as a believer is not a one-time-fits-all experience. With every changing season of our lives or changing circumstance, we may find ourselves asking again: Who am I? How is God calling me to invest my time and training? I was back in that space during the conference, needing clarity about my role, prayerfully considering the path ahead. A barrage of opportunities had me feeling muddled. 

Foot in Two Worlds (Photo: C Imes)

Bishop Dr. Joseph D'Souza began by challenging us to see what God sees and to commit ourselves to doing something about it. In the course of sharing his own story, D'Souza said one thing that especially piqued my interest:  "I am called to have one foot firmly planted in the church and the other firmly planted in the world." His point was not prescriptive; he was not trying to impose his calling on anyone else. But his words brought my own calling more clearly into focus:

I work at the intersection between the church and the academy in the field of biblical studies. I am called to have one foot firmly planted in the church and the other firmly planted in the academy, with my work forming a bridge between these worlds. My aim in the church is to be and invite others to be lovers of God -- loving God with our minds as well as our actions. My aim in the academy is to produce quality scholarship, representing Christ well. I write and speak across this spectrum -- for laypeople, college and seminary students, pastors, and fellow academics -- showing the relevance of academic inquiry to those in the church and modeling respectful but discerning engagement with the academy.

Having this kind of clarity frees me to respond to invitations to speak, teach, write, endorse, edit, and consult without guilt. Rather than asking, 'What would my colleague do?' or 'What would my peer do at another institution?' or 'How will this look on my CV?' I can ask, 'Does this fit with my mission?' or 'Is this the work to which I've been called?'

I'm standing on the cusp of summer now. My grading is finished. In a few hours my students will have graduated and/or headed home. I have a whole slate of projects lined up for the summer that I am eager to begin! These projects align with my mission. A lot of no's and the occasional strategic yes has put me in a joyful place. Having made the careful exploration Paul describes, I'm eager to sink right in!

Make a careful exploration of who you are and the work you have been given, and then sink yourself into that. --Galatians 6:4, The Message

Have you taken the time lately to prayerfully reconsider your involvements in light of how God wired you? The clarity of a personal mission statement can bring so much freedom. Instead of feeling pulled in multiple directions by every request for your time, you can develop a confident "no" that will make room for the right "yes." 

Shattered: Top Ten Myths about the Ten Commandments (Part 3)

In the first two posts of this series, I identified 9 myths about the Ten Commandments that are pervasive today. You can read those posts here and here. But I've saved the best for last. Today I'm tackling the myth that sent me on a 5-year quest for answers, resulting in a PhD and a published book. I've been waiting 7 years to share this with you!

Myth #10. The Ten Commandments prohibit the use of Yahweh's name as a swear word or in false oaths.

Exodus 20:7 reads: "You shall not take the name of the LORD, your God, in vain, for the LORD will not hold guiltless one who takes his name in vain."

I've asked a lot of people what they think this verse means (we'll call it the "Name Command"). Most people assume that the Name Command teaches that we're not supposed to use God's name as a swear word (as in the flippant, "Oh, my God!" or the harsher "God dammit"). Instead, we should use it reverently. I agree that we should honor God's name by using it reverently, but I do not think swear words are the problem that the Name Command seeks to address. 

Photo: Banner of Truth Trust

Others suggest that the Name Command prohibits false oaths. This interpretation has a very long history. To cite just one example, consider Question and Answer 93 from the Heidelberg Catechism:

Q. What is the aim of the third commandment? 

A. That we neither blaspheme nor misuse the name of God by cursing, perjury, or unnecessary oaths, nor share in such horrible sins by being silent bystanders. In summary, we should use the holy name of God only with reverence and awe, so that we may properly confess God, pray to God, and glorify God in all our words and works.

However, the Name Command says nothing about oaths or cursing. In fact, there are no speech-related words at all. Translated simply, it says, "You shall not bear the name of Yahweh, your God, in vain." Perhaps this is why I've been able to count 23 distinctly different interpretations of the Name Command. It seems like an odd statement -- how does one "bear" God's name? It's no wonder that interpreters have often gone to other passages (either inside or outside of the Bible) hoping for clarification.  Most assume that "bear the name" is short-hand for something like "bear the name on your lips," which would be to say the name, or "lift your hand to the name," which would mean to swear an oath.

But there's a much simpler explanation. We miss it because it involves a metaphor that's unfamiliar to us. Shortly after the giving of the Ten Commandments at Sinai, God gave instructions to Moses regarding the construction of the tabernacle, which will house the two stone tablets, and the official vestments of the high priest, who will officiate. The article of clothing that is of central importance to Aaron's position as high priest is a cloth chest apron studded with 12 precious stones. These stones are to be inscribed, each with the name of one of the 12 tribes of Israel. Yahweh instructs Aaron to "bear the names of the sons of Israel" whenever he enters the sacred tent (Exodus 28:12, 29). Aaron literally bears their names. He carries them on his person as he goes about his official duties. He serves as the people's authorized representative before God. He also bears Yahweh's name on his forehead, setting him apart as God's representative to the people.

As special as he is, Aaron is a visual model of what the entire covenant community is called to be and do. At Sinai, Yahweh selected Israel as his treasured possession, kingdom of priests, and holy nation (Exodus 19:5-6). All three titles designate Israel as Yahweh's official representative, set apart to mediate his blessing to all nations. By selecting the Israelites, Yahweh has claimed them as his own, in effect, branding them with his name as a claim of ownership. Because they bear his name, they are charged to represent him well. That is, they must not bear that name in vain. This goes far beyond oaths or pronunciation of God's name. It extends to their behavior in every area of life. In everything, they represent him. They are his public relations department. The nations are watching the Israelites to find out what Yahweh is like.

Not convinced yet? Look at Aaron's blessing in Numbers 6:24-27. After Aaron's ordination  as high priest (where he was clothed with the special garments) and the consecration of the tabernacle and people, his first official act was to pronounce this blessing over the people (see Leviticus 9:22). It's very likely that you've heard the blessing before. It's often used in churches and synagogues:

"May Yahweh bless you and keep you;

May Yahweh smile on you and be gracious to you; 

May Yahweh show you his favor and give you peace." 

But have you ever read the following verse? "So they will put my name on the Israelites, and I will bless them."

You see? It's quite explicit. God put his name on the Israelites as a claim of ownership. They wore an invisible tattoo. They were not to bear it in vain.

Prairie College, Three Hills, AB (Photo: C Imes)

Perhaps an illustration will help. Imagine a group of students from Prairie College (the Bible college where I teach) who drive to Calgary on a Friday night wearing their Prairie College swag. They go to a bar, get totally hammered, and begin to pick fights with the other customers. Soon, they are kicked out and stagger off to their cars to drive home. On the way home, their car swerves over the center line and crashes head on into oncoming traffic, killing both drivers instantly and injuring several others. When this story hits the news, what sort of impression will it leave about Prairie College? These students may not think of themselves as representatives of the college, but by enrolling as students and wearing the name, they identify with the school. Like it or not, people's impressions of Prairie are largely formed by the behavior of its students.

So, too, with the people of God. Drawn into a covenant with Yahweh at Sinai, like it or not, they have become his representatives. At the top of the list of covenant stipulations inscribed on the stone tablets are two commands that set the stage for all the others: Worship only Yahweh, and don't bear his name in vain. These two echo the covenant formula repeated throughout the Old Testament: "I will be your God, and you will be my people." The rest of the 613 commands in the Torah flesh these out in more detail.

And that is what I think the Name Command is all about.

-----

Much more could be said, but this is a blog post, not a book. If you have more questions, you'll find a 186-page justification for this interpretation in my book, Bearing YHWH's Name at Sinai: A Reexamination of the Name Command of the Decalogue. After a brief introductory chapter, chapter 2 engages with other interpretations throughout history, chapter 3 provides extensive word studies of each of the key words in the Name Command, chapter 4 explores the literary context, and chapter 5 delves into conceptual metaphor theory, connecting the Name Command with the high priest and the wider biblical theme of "bearing Yahweh's name."

In the meantime, watch for the biblical theme of "bearing Yahweh's name" as you read the Bible. It's all over the place, once you have eyes to see! You can start with 2 Chronicles 7:14 or Ezekiel 36:20-21 in the Old Testament, and 1 Peter 4:16 or Revelation 14:1 in the New Testament.

does the new NIV distort the Scriptures? - part 7

In a time where questions of gender, identity, and sexual orientation are at the forefront of public policy and public discourse, it's understandable that gendered language would be a sore spot for Evangelicals. In this last post of the series, I'd like to share the two reasons why I applaud the NIV translation committee for their decision about gender inclusive language. Both are a matter of mission.

(1) One principle that guided the CBT (for the NIV) in their revisions is the international nature of the English language. It is no longer adequate to consider only patterns of English language usage here in the United States when deciding what best communicates the meaning of the Hebrew and Greek. People all over the world are speaking English and will be using our best-selling translation. Therefore it is imperative that we consider international patterns of English use when translating the Word of God. Some of the changes in the new NIV were made in this spirit.  

While the average American over the age of 40 might be comfortable with masculine pronouns in gender neutral situations, this is not the case worldwide, as people’s first languages exhibit a variety of grammatical norms. We dare not put stumbling blocks in the way of those around the world who are encountering Christianity for the first time. If a passage is directed to everybody, not just men, then it is increasingly important that we make that clear in our translation using gender neutral pronouns.

(2) The second factor to consider is (for me) closer to home. I am raising three children in a country where it has become bad taste to use masculine pronouns to address mixed groups. In most academic institutions, Wheaton College included, the use of masculine pronouns in written assignments to refer to humankind or a person in general is actually against school policy. People are certainly entitled to their own opinions about whether this is a good thing. Every generation brings changes to the English language that grammatical sticklers will not appreciate. But the point is that this is the reality in which we live. Our children are being educated in a context where they are not hearing masculine pronouns used generically. As a result, it does not sound natural to them—instead the Bible sounds archaic or misleading. Do we want to persist in using Bible translations that are confusing to them? We are losing young people in droves because they perceive that the church is out of touch. This is one simple adjustment we can make for the sake of mission.

If I thought that the Committee on Bible Translation had sold the farm, I would not embrace the new NIV. If I thought that they had capitulated to a liberal agenda, I would not encourage individuals and churches to "upgrade" their pew Bibles. That is not the case here.

Several years ago Wheaton College created a policy on gender inclusive language. It reads,

"For academic discourse, spoken and written, the faculty expects students to use gender inclusive language for human beings."

School administrators go on to explain the missional motivation for this policy:

"The college seeks to equip students for service in the world for Christ. Students need to be ready to communicate in that world. We want our students to succeed in graduate school, in the corporate world, and in public communication, all settings in which gender inclusive language for human beings is expected and where the inability to use such language may well be harmful to the Christian witness."

For me that's the bottom line. A good English translation of the Bible must be based on solid biblical scholarship and able to communicate that biblical truth effectively to the wider culture. In my opinion, the new NIV fits the bill.

how to grow in Christian maturity

Over at the Wheaton blog I've just published a review of Gordon T. Smith's Called to Be Saints: An Invitation to Christian Maturity. It's a book to be savored and re-read. I'm grateful to be able to add it to my personal library.

Smith explores the essence of being a Christian (union with Christ) and how to grow in Christian maturity. He highlights four areas in particular—wisdom, work, love, and joy—that are transformed by our participation with Christ. My favorite chapters were the one on work, where he describes how to discern your vocation, and the one on joy, where he makes the radical claim that joy is the "emotional center" of mature Christians. Two appendices explore the implications of his vision of Christian maturity for churches and Christian colleges.

This would be a great book to read as a small group, a church staff, or in a discipleship relationship. It is well-written, wise, and insightful. I found it personally helpful in discerning our next steps as a family. I highly recommend it! You can order it here from Amazon.

Carmen Imes: the gospel according to Numbers

Gospel? In Numbers? I admit I was a bit taken aback by this assignment. (The only disease worse than Numbers is Leviticus!) I quickly remembered, though, that the priestly blessing is found in Numbers 6:24–27. That was my ticket. Surely a blessing counts as gospel. So I said, 'yes.' And then I got back to work on my dissertation. That was July.

August and September were quickly swallowed up by dissertation work, TA work, getting kids back to school, etc. When I turned the page to October (yes, I still use a paper calendar), I knew it was time to nail down my chapel message. By that time I had heard Dr. Walton speak on Genesis and Dr. Ryken on Exodus. Both of them did such a great job of setting up the whole book as gospel. That's when I realized that the priestly blessing was a cop out. If I didn't read the whole book, I would never know what gospel I was missing. And so I did. Starting with chapter 1, I read clear through to the end.

Wow. Was I in for a surprise! Not only did I find more gospel, but in the most unlikely place. I would tell you where, but that would spoil it. You'll just have to watch for yourself and see. So grab a Sharpie (you'll need one), sit back, and enjoy!

The gospel according to Numbers is that we're counted as his.

things we never knew we never knew

Wheaton College (along with just about every other school on the continent) is taking serious steps towards enhancing the diversity of the student body. President Ryken considers it one of his top "strategic priorities." A new Office for Multicultural Development is open in the heart of the campus. Programs that send students overseas for 6 months of learning in their Senior year are expanding. This year's roster of chapel speakers includes women and men from a whole range of cultural backgrounds.

But why?

Cross-cultural engagement is hard work, with a lot of potential for offenses given and received. Hurtful comments and (more often) well-intentioned but ignorant remarks make community living awkward. So why bother?

The answer is simple, really. When we only hang out with people who are just like us we fail to realize how limited we are by our own narrow perspective and experience. Those of us who are white remain oblivious to the way our race grants us privileges that others must work much harder to achieve—privileges like trust, understanding, and "fitting in." Global engagement is important because it broadens our horizons, enriches our appreciation for others, and forces us to think more deeply about how to approach the world's most vexing problems.


In the wisdom of Disney's Pocahantas, "when you follow in the footsteps of a stranger, you'll learn things you never knew you never knew." We're blind to our own ignorance until we take the time to view the world from someone else's vantage point.

Even more importantly, global engagement matters because the kingdom of God transcends geographic, political, and ethnic boundaries. We have the honor of partnering together with our sisters and brothers around the world to bear God's Name among the nations. Working together offers a more complete picture of what Christ accomplished for us on the cross. Having torn down "the dividing wall of hostility" between Jews and Gentiles, Jesus invited his followers to bring this good news of reconciliation to the ends of the earth.

The trend in missions is for missionaries from anywhere to go to anywhere, often under non-Western leadership (glory!). The trend in higher education is to "encourage women and minorities to apply" for jobs and to actively recruit students from a wide range of backgrounds. The trend in our own interpersonal relationships is often woefully behind these organizational trends. Are you ready to learn things you never knew you never knew?

Tuesday Tidbit: Goldingay's Gospel

I'm halfway through John Goldingay's 3-volume Old Testament Theology (this is no small feat, considering that it totals some 2600 pages). Volume 1, Israel's Gospel, is especially captivating. I wasn't actually required to read it carefully, just skim it, but I couldn't put it down. Goldingay takes readers through the narratives of the Old Testament, weaving them together in his winsome way and punctuating his prose with profound insights into the ways of God. It was well worth my time, and would be well worth yours -- whether you are a student or not. Goldingay is known for his refreshing honesty, his refusal to flatten the Bible to make it all say what we expect it to say. He acknowledges the tough stuff, muses over apparent contradictions, and then invites us to look at it--and at our great God--with new eyes. For this scholar, the Old Testament is a treasure trove of grace, a place to encounter the gospel again and again. It's no wonder that Israel's Gospel won the 2004 ECPA Gold Medallion award.

Volume 2, entitled Israel's Faith, explores the prophets and poetry of the Old Testament, where faith in Yahweh is expressed most directly. It is arranged topically, but engages closely with the text. It is not as gripping as volume 1, but once again Goldingay's insights into the text make it worth the read. I'm really grateful for the Scripture Index so I can find these insights once again when I need them for my own research and teaching. Here's a taste of what this book has to offer:  In a section on Israel as Yahweh's "Home," Goldingay describes Zion as a place with no "inherent beauty," but a place that has "become beautiful because God resides there" (see Psalm 50:1-3). He goes on to say,

"The city of God is not a place in heaven or even a place on earth insulated from its pressures, but a place within history and its conflicts where God is at work putting down opposition. The challenge to the people of God is to believe that this is so and to live in history with confidence, yet without thinking that we are responsible for fixing the world's destiny or for bringing in the kingdom of God" (Israel's Faith, 242).

Sometimes in the messy day-to-day of life we lose sight of this. We forget that God is at work here, bringing about his master plan by fighting for us. His kingdom is advancing. A battle is being fought and won. Though we participate, we are not responsible to make sure it happens. Instead we are invited to "believe that this is so" -- that Yahweh is the true king and that he will win in the end -- and to announce that his kingdom is here. Now that's good news!

embracing the ordinary

If you're one of those radicals who intended to change the world . . . but ended up changing diapers instead, this post over at The Well is for you.





May God give each of us courage to do the hard work of loving when life is ordinary.