Sermon On The Algorithms Of Life

Carl Honore, a Canadian journalist once remarked: “We know that no algorithm can solve global poverty; no pill can cure a chronic illness; no box of chocolates can mend a broken relationship; no educational DVD can transform a child into a baby Einstein; no drone strike can end a terrorist conflict. Sadly, there is no such thing as 'One Tip to a Flat Stomach.’” Genesis 1:1-5 reminds us: “In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God said, “Let there be light,” and there was light. And God saw that the light was good. And God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.”

An algorithm is defined as a process or set of rules to be followed in calculations or other problem-solving operations, especially by a computer. Efficaciously, it could be considered the provision of a special master key to achieving certain solutions in the pressing stark reality of life’s complications. Unequivocally, it is deemed the ideal tincture to fathom dilemmas causing concern. However, it fails in its ability to provide a solution to every complexity in life which may include “undecidable problems” (Other than those simply requiring a “yes” or “no” answer.) Nevertheless, there is another, and more powerful resource accessible to aid in the difficulties of life: God.

Sentience would be so much more manageable if by striking certain factors into a keyboard and pressing the enter button, all of life’s difficulties and adversities could be resolved and perfection achieved electronically. Sadly, the complexities of life do not allow for such simplicity. If we seek the truth, transcendence can realistically only be achieved by the grace of God. Romans 5:8-10 reminds us: “But God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.”

The purposeful jackets of life do not always guarantee the necessary protection to cope or rebuff all adversities, unless they have been manufactured by God. Life often has its way of deviating from the norm at times when we least expect it. Unless the clothing is specifically provided by God, uncertainty may prevail as to whether the articles we wear, will perform to the required protection during an ultimate need. Genesis 28:20-22 reminds us: Then Jacob made a vow, saying, “If God will be with me and will keep me in this way that I go, and will give me bread to eat and clothing to wear, so that I come again to my father's house in peace, then the Lord shall be my God, and this stone, which I have set up for a pillar, shall be God's house. And of all that you give me I will give a full tenth to you.”

Conflicts in life are rarely resolved by an algorithm unless the specific criteria supplied are analyzed and implemented to a best effect. These can include formal agreement by both sides, diplomacy, consideration, respect and forgiveness. Genesis 14:1-16 reminds us: “In the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, these kings made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). And all these joined forces in the Valley of Siddim (that is, the Salt Sea).

Twelve years they had served Chedorlaomer, but in the thirteenth year they rebelled. In the fourteenth year Chedorlaomer and the kings who were with him came and defeated the Rephaim in Ashteroth-karnaim, the Zuzim in Ham, the Emim in Shaveh-kiriathaim, and the Horites in their hill country of Seir as far as El-paran on the border of the wilderness. Then they turned back and came to En-mishpat (that is, Kadesh) and defeated all the country of the Amalekites, and also the Amorites who were dwelling in Hazazon-tamar. Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out, and they joined battle in the Valley of Siddim with Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar, four kings against five. Now the Valley of Siddim was full of bitumen pits, and as the kings of Sodom and Gomorrah fled, some fell into them, and the rest fled to the hill country.