Friday, April 17, 2026

 

Roman Catholicism vs. Protestantism: 7 Key Differences — For the Gospel

 https://www.forthegospel.org/read/roman-catholicism-vs-protestantism-7-key-differences


# posted by Groseys messages @ 10:55 AM
 

Pastoral ministry

FW Boreham related his experience of travelling with the Superintendent of home missions by train.

The youth to whom I was introduced 
a few moments later possessed a magnetic personality, a fine 
presence, a cultured, though perfectly natural, style of speech and a 
soft pleasing voice. In answer to the questions of the elder minister, 
he made no attempt to conceal the failure of his efforts to attract 
the people to his services. I saw that my travelling-companion was 
about to offer this young colleague a few words of intimate counsel; 
and, knowing how precious their time must be, I quietly moved 
away. But my friend called me back and thus I was privileged to 
overhear the advice he tendered.
‘Don’t be disheartened,’ he said. ‘You’ve only been here 
nine months; it takes longer than that to make an impression.
These people’—he again surveyed the scattered settlement—‘these 
people are in no hurry to attend your services; but have patience.
Watch them closely. They marry; they have babies; they fail; they 
succeed; they have joys and sorrows; they die. In these things lies 
your opportunity. Whenever you marry a couple, make them feel 
that you are as much interested in them as if you were a relative.
When babies are born, show pleasure; memorize the child’s name 
and take every opportunity of inquiring about it. Congratulate the 
people on everything good that comes their way; sympathize with 
them in their disappointments and losses. And, when death enters 
a home, let the bitterness of it pierce your very heart and make the 
people feel that their grief has brought tears to your eyes. The more 
you get into their lives, the more they’ll attend your services.’

# posted by Groseys messages @ 10:06 AM
 

AI



The Keller Center
Are You Ready for the AI Apocalypse?
August 4, 2025
Chris Watkin
©
It was surely one of the most revealing cultural moments of the decade so far. On his podcast, Interesting Times, New York Times columnist Ross Douthat asks PayPal cofounder, tech billionaire, and Silicon Valley guru Peter Thiel about the future:

Douthat: “You would prefer the human race to endure, right?”

Thiel: “Er . . .”

Douthat: “You’re hesitating. Yes . . . ?”

Thiel: “I dunno . . . I would . . . I would . . . erm . . .”

Douthat: “This is a long hesitation . . . Should the human race survive?”

Thiel: “Er . . . yes, but . . .”

Their exchange is a canary in the coal mine. Something has changed. We used to leave forecasts of the AI apocalypse to shadowy characters lurking in the darker corners of 4chan and Reddit, but not anymore. In the interview, Thiel waxes eloquent on his transhumanist aspirations. Thiel’s vision, and alongside other recent interventions the AI 2027 project and Karen Hao’s book Empire of AI, he casually forecasts the end—or at least the radical transformation—of humanity as we know it. The AI apocalypse is becoming mainstream.

But a more immediate and revealing AI apocalypse confronts us. The word “apocalypse,” after all, doesn’t originally mean “catastrophe” or “annihilation.” Apokalypsis is Greek for “unveiling.” This AI apocalypse is an exposé, revealing something previously obscure or covered over.

More than any other technology in memory, Generative AI (which I’ll simply call AI in this article) is making us face up to uncomfortable or even disturbing truths about ourselves, and it’s opening a rare and precious space in which we can ask fundamental and pressing questions about who we are, where we find value, and what the good life looks like.

With our reality laid bare, here are three aspects of the current AI apocalypse and how we can lean into them as Christians.

1. AI shows us who we think we are.
Listen to how people enthuse about “productivity” in the age of ChatGPT, or listen to the latest debates over whether AI-generated art or essays “count” as genuine creations. There’s both an excitement and a panic, yes, but underneath that, there’s a kind of existential squirm. AI is exposing our assumptions about identity, value, and what it means to be a person.

Let me ask you straight: What’s your value? For many in modern society, our value is connected to what we produce. We’ve trained ourselves (and maybe our children) to see our value as a function of our productivity: The more we can pump out or the more efficient we are, the more meaning and value we find in our lives. And when AI comes along and produces more, better, and faster than we can, we’re left wondering whether our value can come from our productivity after all.

The question of value gets to the heart of a view of human beings that legal scholars John Coons and Patrick Brennan call the “host properties” approach, where our dignity and value lie in a particular host property, a faculty or capacity we possess: intelligence, creativity, wordsmithing, strategic insights, or wit. AI is apocalyptic in that it exposes the shallowness of this approach. It becomes harder to find our value in what we can do if AI can do it better, and that’s not a bad thing.

In Genesis 1, God creates Adam and Eve to know him before he gives them a task to complete. The creation mandate is meaningful because of how it expresses humanity’s relationship to our Creator, to each other, and to the rest of creation: communion before commission. We late moderns have forgotten communion and reduced our meaning to commission alone: productivity, efficiency, getting things done. AI exposes this shallow vision of humanity, and in so doing offers us a rare opportunity to address it.

2. AI shows us what we think work is for.
AI is forcing us to ask fundamental questions about the meaning and purpose of work. I feel this every day in my job as a university lecturer. If AI can write an essay better than the students can, what do I think I’m teaching them, and why? What’s the point of a college degree? What’s the point of education? As one recent article asks, “If the machine is as good as me, then what use am I?”

The creation mandate is meaningful because of how it expresses humanity’s relationship to our Creator, to each other, and to the rest of creation: communion before commission.

I welcome these questions. We should have been asking them a long time ago, and now AI is forcing them on us all at once. Better late than never. What AI is revealing in this case is the importance of process, not just of product, and the importance not only of what work we do but of what our work does to us.

AI wonderfully reduces the friction of work: the grunt, the slow bits, the obstacles. But it also reveals to us how gravely we misunderstand this friction. We most often see friction as a nuisance, something to be optimized away in favor of greater productivity. After all, is it really so dangerous if AI outsources drudgery?

But AI presents us with a vision of almost infinite productivity and almost zero friction, and in this way it acts like a living thought experiment to help us see something that was hiding in plain sight all along: Friction is a gym for the soul. The awkward conversation, the blank page, the child who won’t sleep when we have a report to write––these aren’t roadblocks to our growth; they’re the highway to wisdom and maturity, to being the sort of people who can deal with friction in life with resilience and grace. Without it, we remain weak and small, however impressive our productivity.

We can have too much friction; we knew that already. But AI, perhaps for the first time, shows us we can also have too little. Without friction, we can never become “the sort of person who . . .”

In this way, AI can drag us toward a more biblical view of work. The God of the Bible cares not only about outcomes but also about processes, not only about what we human beings do but also about who we’re becoming as we do it. God seeks out David for being a man after his own heart, not for his potential as a great military commander or king (1 Sam. 13:14).

And why does God whittle down Gideon’s troops to a paltry 300 before attacking the Midianites (Judg. 7)? Because it’s not just about the victory. God intentionally introduces friction by reducing the army to reshape the character of his people, making them “the sort of people who” rely on God, not on themselves (see v. 2).

By short-circuiting the process to focus only on the product, AI exposes our obsession with outcomes and opens up a space in which we can reflect on what we miss when we focus only on what we do, not on who we’re becoming.

3. AI showcases God’s glory.
For Christians, AI reveals reality to us in an even deeper way. Its disembodied brilliance, its ability to churn out content, code, and even sound advice uncovers what’s most glorious about the gospel.

At the heart of the Bible’s message, we don’t find a series of pieces of good advice, or even a list of answers to our deepest questions. AI shows us that this isn’t what we’re searching for anyway. Here’s a question for you: What do you think is the top use of AI in 2025? According to a Harvard Business Review report, it’s “therapy/companionship”. At our deepest level, we don’t want to know something; we want to be known by someone. We don’t want information; we want intimacy.

The God of the Bible cares not only about what we human beings do but also about who we’re becoming as we do it.

We want intimacy so deeply that we’ll seek it even when we know it isn’t real, even when we know that the “person” we’re chatting with is a highly complex transformer-based architecture that’s very good at predicting the next word in a sequence but can feel nothing of our pain, suffering, or anxiety.

Over against this dim, simulacral comfort for lonely hearts, the gospel blazes with a fresh and glorious invitation. Because in the gospel we find One who not only knows the right answer or can string together the right words to imitate empathy, but One who is himself “a man of sorrows and acquainted with grief” (Isa. 53:3), One who “became flesh and dwelt among us” (John 1:14), and One who doesn’t only offer wise life advice but dies in our place (1 Pet. 3:18). AI can inform us about diseases, but Christ “has borne our griefs and carried our sorrows” (Isa. 53:4). AI is a word that can instruct flesh, but it cannot become flesh; it cannot suffer with us; it cannot die for us.

And precisely because of this incapacity, AI does us an inestimable service: It shows us the uniqueness, preciousness, and incomparable wonder of a God who became fully human and bore our sufferings to die in our place.

Three Questions for the AI Age
The real AI apocalypse, the true exposé of our human condition, isn’t the rise of killer robots. It’s about the unveiling of our hearts, our priorities, our idols, and our hopes. Are you ready for that, for what AI might reveal about your view of humanity, work, or God? Like a scalpel, AI cuts us open, revealing our real priorities and values in new and uncomfortable ways.

At our deepest level, we don’t want to know something; we want to be known by someone. We don’t want information; we want intimacy.

Progress in AI will likely skyrocket over the coming months and years. As it does, let me leave you with three diagnostic questions to orient you as each new AI breakthrough comes and goes: (1) What can we do with this technology? (2) What does this technology do to us? (3) How is this technology apocalyptic (what does it reveal about us)?

AI isn’t just a tool. It’s a mirror, and when we look into it, we are confronted with a revealing reflection of ourselves. The question you and I have to face is whether we’re ready for the apocalyptic vision staring back at us

# posted by Groseys messages @ 9:24 AM
 
We say that we depend upon the Holy Spirit, but actually we are so wired up with our own devices that if the fire does not fall
from heaven, we can turn on a switch and produce false fire of our own. If there is no sound of a rushing, mighty wind, we have
the furnace all set to blow hot air instead. God save us from a synthetic Pentecost!

# posted by Groseys messages @ 9:12 AM

Thursday, April 16, 2026

 

Differences between Roman Catholicism and the Bible

Roman Catholics and Protestants share a decent number of similarities on the surface. Several include the worship of Jesus Christ, belief in the Trinity (the Father, Son, and Holy Spirit), interaction with the Bible, the concept of baptism, preaching, the need to serve others, the importance of the church, and both tend to be conservative politically. 

There are so many surface level similarities that people often make the mistake of thinking Roman Catholics and Protestants are just two slightly different denominations within Christianity itself. But that could not be further from the truth. At their core, Roman Catholicism and Protestant Christianity are two different religions. 

These differences between the two are not minor, but rather, they strike at the heart of the Christian gospel. To help you discern these key differences, I wanted to lay out several for you. 

1. Authority: Scripture Alone vs. Scripture + Tradition

  • Roman Catholic View: Scripture is not the sole authority. It is interpreted through Sacred Tradition and the teaching authority of the Church (the Magisterium).

“Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal.” — Catechism of the Catholic Church (CCC 80)

“The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ." — CCC 85

  • Protestant View (Sola Scriptura): Scripture alone is the final authority.

“All Scripture is inspired by God…” (2 Timothy 3:16–17, NASB95)

Key Distinction: Catholicism places the Church over Scripture; Protestantism submits the Church to Scripture.

2. Justification: Faith Alone vs. Faith + Works

  • Roman Catholic View: Justification is a process involving faith, works, and participation in the sacraments.

“Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life.” — CCC 1992

“If anyone says that the sinner is justified by faith alone… let him be anathema.” — Council of Trent, Canon 9

  • Protestant View (Sola Fide): Justification is a one-time declaration by God through faith alone.

“For we maintain that a man is justified by faith apart from works of the Law.” (Romans 3:28, NASB95)

Key Distinction: Catholicism teaches a works-involved righteousness; Scripture teaches an imputed righteousness received by faith alone.

3. The Gospel: Grace Alone vs. Grace + Sacramental System

  • Roman Catholic View: Grace is dispensed primarily through the seven sacraments.

“The sacraments… are necessary for salvation.” — CCC 1129

  • Protestant View (Sola Gratia): Salvation is by grace alone, apart from ritual mediation.

“For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.” (Ephesians 2:8–9, NASB95)

Key Distinction: Catholicism ties grace to a system; Scripture declares grace as a free gift.

4. The Nature of Christ’s Sacrifice: Finished vs. Ongoing (Mass)

  • Roman Catholic View: The Mass is a re-presentation of Christ’s sacrifice.

“The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice.” — CCC 1367

  • Protestant View: Christ’s sacrifice was completed once for all.

“It is finished!” (John 19:30)

“By this will we have been sanctified through the offering of the body of Jesus Christ once for all.” (Hebrews 10:10, NASB95)

Key Distinction: Catholicism presents a continuing sacrificial system; Scripture proclaims a finished work.

5. The Role of Mary: Veneration vs. No Mediation

  • Roman Catholic View: Mary is exalted with titles and functions that approach mediation.

“The Blessed Virgin is invoked… as Advocate, Helper, Benefactress, and Mediatrix.” — CCC 969

  • Protestant View: Mary is honored as the mother of Jesus, but not prayed to or viewed as a mediator.

“There is one mediator… the man Christ Jesus.” (1 Timothy 2:5, NASB95)

Key Distinction: Catholicism assigns Mary roles Scripture reserves for Christ alone.

6. Confession: Priest vs. Christ

  • Roman Catholic View: Confession to a priest is necessary for forgiveness of post-baptismal sins.

“Confession to a priest is an essential part of the sacrament of Penance.” — CCC 1456

  • Protestant View: Believers confess directly to God through Christ.

“If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:9, NASB95)

Key Distinction: Catholicism inserts a human mediator; Scripture points directly to Christ.

7. Assurance of Salvation: Uncertain vs. Secure

  • Roman Catholic View: No one can have absolute assurance apart from special revelation.

“No one can know with the certainty of faith… that he will persevere to the end.” — Council of Trent, Session 6

  • Protestant View: Believers can have assurance based on God’s promises.

“These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.” (1 John 5:13, NASB95)

Key Distinction: Catholicism leaves souls uncertain; Scripture offers confident assurance in Christ.

The distinctions between Roman Catholicism and Protestant Christianity are not secondary differences between two Christian denominations. They are two different religions divided who stand at odds regarding the very gospel itself. Is salvation finished or ongoing? Is righteousness imputed or earned? Is Christ enough or supplemented? These are the essential questions that must answered by Scripture. Truth always transcends tradition. 


# posted by Groseys messages @ 10:09 PM
 

Differences between Roman Catholicism and the Bible

Roman Catholics and Protestants share a decent number of similarities on the surface. Several include the worship of Jesus Christ, belief in the Trinity (the Father, Son, and Holy Spirit), interaction with the Bible, the concept of baptism, preaching, the need to serve others, the importance of the church, and both tend to be conservative politically. 

There are so many surface level similarities that people often make the mistake of thinking Roman Catholics and Protestants are just two slightly different denominations within Christianity itself. But that could not be further from the truth. At their core, Roman Catholicism and Protestant Christianity are two different religions. 

These differences between the two are not minor, but rather, they strike at the heart of the Christian gospel. To help you discern these key differences, I wanted to lay out several for you. 

1. Authority: Scripture Alone vs. Scripture + Tradition

  • Roman Catholic View: Scripture is not the sole authority. It is interpreted through Sacred Tradition and the teaching authority of the Church (the Magisterium).

“Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal.” — Catechism of the Catholic Church (CCC 80)

“The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ." — CCC 85

  • Protestant View (Sola Scriptura): Scripture alone is the final authority.

“All Scripture is inspired by God…” (2 Timothy 3:16–17, NASB95)

Key Distinction: Catholicism places the Church over Scripture; Protestantism submits the Church to Scripture.

2. Justification: Faith Alone vs. Faith + Works

  • Roman Catholic View: Justification is a process involving faith, works, and participation in the sacraments.

“Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life.” — CCC 1992

“If anyone says that the sinner is justified by faith alone… let him be anathema.” — Council of Trent, Canon 9

  • Protestant View (Sola Fide): Justification is a one-time declaration by God through faith alone.

“For we maintain that a man is justified by faith apart from works of the Law.” (Romans 3:28, NASB95)

Key Distinction: Catholicism teaches a works-involved righteousness; Scripture teaches an imputed righteousness received by faith alone.

3. The Gospel: Grace Alone vs. Grace + Sacramental System

  • Roman Catholic View: Grace is dispensed primarily through the seven sacraments.

“The sacraments… are necessary for salvation.” — CCC 1129

  • Protestant View (Sola Gratia): Salvation is by grace alone, apart from ritual mediation.

“For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.” (Ephesians 2:8–9, NASB95)

Key Distinction: Catholicism ties grace to a system; Scripture declares grace as a free gift.

4. The Nature of Christ’s Sacrifice: Finished vs. Ongoing (Mass)

  • Roman Catholic View: The Mass is a re-presentation of Christ’s sacrifice.

“The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice.” — CCC 1367

  • Protestant View: Christ’s sacrifice was completed once for all.

“It is finished!” (John 19:30)

“By this will we have been sanctified through the offering of the body of Jesus Christ once for all.” (Hebrews 10:10, NASB95)

Key Distinction: Catholicism presents a continuing sacrificial system; Scripture proclaims a finished work.

5. The Role of Mary: Veneration vs. No Mediation

  • Roman Catholic View: Mary is exalted with titles and functions that approach mediation.

“The Blessed Virgin is invoked… as Advocate, Helper, Benefactress, and Mediatrix.” — CCC 969

  • Protestant View: Mary is honored as the mother of Jesus, but not prayed to or viewed as a mediator.

“There is one mediator… the man Christ Jesus.” (1 Timothy 2:5, NASB95)

Key Distinction: Catholicism assigns Mary roles Scripture reserves for Christ alone.

6. Confession: Priest vs. Christ

  • Roman Catholic View: Confession to a priest is necessary for forgiveness of post-baptismal sins.

“Confession to a priest is an essential part of the sacrament of Penance.” — CCC 1456

  • Protestant View: Believers confess directly to God through Christ.

“If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:9, NASB95)

Key Distinction: Catholicism inserts a human mediator; Scripture points directly to Christ.

7. Assurance of Salvation: Uncertain vs. Secure

  • Roman Catholic View: No one can have absolute assurance apart from special revelation.

“No one can know with the certainty of faith… that he will persevere to the end.” — Council of Trent, Session 6

  • Protestant View: Believers can have assurance based on God’s promises.

“These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.” (1 John 5:13, NASB95)

Key Distinction: Catholicism leaves souls uncertain; Scripture offers confident assurance in Christ.

The distinctions between Roman Catholicism and Protestant Christianity are not secondary differences between two Christian denominations. They are two different religions divided who stand at odds regarding the very gospel itself. Is salvation finished or ongoing? Is righteousness imputed or earned? Is Christ enough or supplemented? These are the essential questions that must answered by Scripture. Truth always transcends tradition. 


# posted by Groseys messages @ 10:01 PM

Tuesday, April 14, 2026

 

The Secret Power Of The Cross Philippians 2:12-26

Phil 1: 15 Some indeed preach Christ from envy and rivalry, but others from good will. 16 The latter do it out of love, knowing that I am put here for the defense of the gospel. 17 The former proclaim Christ out of selfish ambition, not sincerely but thinking to afflict me in my imprisonment. 18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.
 27 Only let your manner of life be worthy8  of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, 28 and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God. 
2: 1 So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, 2 complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others.

1. The Problem of Contention
 Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself.4 Let each of you look out not only for his own interests, but also for the interests of others.
For all seek their own, not the things which are of Christ Jesus.
The threat of AI.        Depersonalisation in the technological age.  'Technological Isolationism'
Rationalism :  Empiricism :  Scientism:  Secularism.
Genesis 3:4-7 Then the serpent said to the woman, "You will not surely die.5 For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil." 6 So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate.7 Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings.

2. The Continuing Power of the Cross
Let this mind be in you which was also in Christ Jesus,6 who, being in the form of God, did not consider it robbery to be equal with God,7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.
The Presence of The King
9 Therefore God also has highly exalted Him and given Him the name which is above every name,10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth,11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Hold Thou Thy cross  Before my closing eyes   Shine through the gloom and  Point me to the skies
Heaven’s morning breaks  And earth’s vain shadows flee   In life in death O Lord Abide with me
The Continuing Power of The Cross
Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling;13 for it is God who works in you both to will and to do for His good pleasure.
3. The Compelling Witness To The Cross
among whom you shine as lights in the world,16 holding fast the word of life, so that I may rejoice in the day of Christ that I have not run in vain or labored in vain. 17 Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all.18 For the same reason you also be glad and rejoice with me.
Aristotle’s Rhetoric  Ethos -Character  Pathos -Emotion  Logos -Logic
Entertainment  Education  Evangelism
Shalom Do all things without complaining and disputing,15 that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world,
4.The Connecting Empathy Of The Cross
19 But I trust in the Lord Jesus to send Timothy to you shortly, that I also may be encouraged when I know your state.20 For I have no one like-minded, who will sincerely care for your state…. 22 But you know his proven character, that as a son with his father he served with me in the gospel.
The Cross Produces Friendship and Fellowship in the Work
Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your messenger and the one who ministered to my need; … and hold such men in esteem;30 because for the work of Christ he came close to death, not regarding his life, to supply what was lacking in your service toward me.
5. The Consciousness Participation In the Work
so that I may rejoice in the day of Christ that I have not run in vain or labored in vain. 17 Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all.18 For the same reason you also be glad and rejoice with me.   Therefore I sent him the more eagerly, that when you see him again you may rejoice, and I may be less sorrowful.
29 Receive him therefore in the Lord with all gladness, and hold such men in esteem;30 because for the work of Christ he came close to death, not regarding his life, to supply what was lacking in your service toward me.
I am glad and rejoice with you all. For the same reason you also be glad and rejoice with me.
The Joy of Fulfillment  John 1: 14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.   Eph 3:17-19 so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.
The Joy of Fellowship
The Joy of Fruitfulness  V. Frankl  A meaningful life.  John 12:24 "The hour has come that the Son of Man should be glorified. Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain.25 He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life.26 If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor.
 


# posted by Groseys messages @ 9:36 PM
 

Church leaders

10 Ways to Learn about Church Leaders by Listening to Them

By Chuck Lawless on Apr 14, 2026 01:00 am

If you’ve read my blogs here, you know I’m an introvert. I’m inclined toward aloneness, quiet, and listening. I’m generally not the best listener, but I do pay attention—especially to people in positions of leadership. I’m convinced that if you want to learn about leaders, you should listen to their words.

  1. Do they greet others? The best leaders I know say, “Good morning” and ask, “How are you?” They understand that relationships facilitate achieving a vision, but that’s not why they speak to others. They’re just kind people who know that others matter. They recognize the affirming power of a few words, for a few moments, to a few people. A leader who walks past others without greeting them is simply too self-absorbed.
  2. Do they speak more about themselves or about others?  The focus of a leader’s words reveals the leaning of the leader’s heart. In the course of a day, do you hear about their activities, exploits, knowledge, and renown more than you hear about others? Good leaders point to others, knowing that their responsibility is to build an organization bigger than themselves. Their very words honor the teams that make their effectiveness possible.
  3. Do they speak more about yesterday or about today and tomorrow? Leaders who consistently speak of the “way things were” may be stuck in the security of yesterday, perhaps even in a previous organization. Their passion for today and vision for tomorrow are likely weak, if not non-existent. They may well be leading on fumes while gasping for yesterday’s oxygen. Indeed, the backward-only looking leader is not leading at all.
  4. Do they compliment as well as correct? You may know these leaders. They talk with others only when a problem occurs. Others dread seeing them approaching because they know the leaders have little good to say. Lunches are only for discipline, not for friendship and encouragement. Their compliments are few and fleeting, regardless of how hard others work. Often, their team feels underappreciated—and perhaps even used.
  5. Do they speak of faith and prayer? I realize that expressing faith and prayer in some work settings is not easy, but leaders with a genuine faith will allow that faith to influence their words. They will not hesitate to speak about their God and their family of faith. They may not always pray aloud but will offer genuine prayer support for their team. On the other hand, leaders who speak little of faith and prayer may well be operating in their own strength.
  6. Do they criticize or ridicule people in front of others? Some leaders get frustrated with people and then express disapproval to anyone in hearing distance. Others never miss an opportunity to ridicule people who aren’t as “smart” as they are. Here’s the danger with this kind of leader: if they talk about others in front of you, they may well talk about you in front of others. These leaders should not be trusted.
  7. Do they honor their spouse and family with their words? The best leaders lead first at home and adore their family—so much that they talk about them positively. Every word about their spouse is honorable. They almost cannot help but brag about their kids. Leaders who ridicule or shame their family publicly are neither godly family members nor good leaders.
  8. Do they use ungodly speech? The Bible calls it “coarse and foolish talking or crude joking,” and it is improper (Eph. 5:4). Some leaders fall into this trap to “fit in” with others, but such talk does not strengthen leadership. In fact, consider how many leaders have lost their position because of words they could not explain away once spoken. The wisest leaders speak only those words that build up others (Eph. 4:29).
  9. Do they lie? To state the obvious, leaders are not trustworthy if their words are not trusted. Nevertheless, some leaders exaggerate statistics, overstate accomplishments, and embellish stories. In the ministry world, we even have an accepted phrase for it: “ministerially speaking.” We inflate the data and then joke about it—as if the truthfulness of our words really doesn’t matter.
  10. Do they laugh in their conversations? Good leaders enjoy what they’re doing. They have fun, but not via ungodliness. They make the workplace a place of enjoyment without compromising the vision or neglecting the task. They look forward to coming to work, as do their team members. These leaders have learned to laugh at themselves, with their team, and in the face of challenge. A leader who never laughs is likely a leader without true joy.

What will others learn about youtoday through your words? What did they learn yesterday? 


# posted by Groseys messages @ 8:14 PM

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