mary58

1. Is it reasonable to expect that the power of the Spirit will be as great in Christians today as it was in Jesus? Jn 14:12 "He will do even greater things than these because I am going to the Father" -- it seems that the power of the Spirit in Christians now is even greater than it was in Jesus-as-man. At least, if power is measured in "doing things". And this is because Jesus is no longer incarnate. The power of the Spirit is stronger because it is sent by Jesus. And he tells us that couldn't be sent unless he left. The power of the Spirit is stronger because of the cross, resurrection and new covenant. So: I can believe this theoretically. But does it seem to be true? Well, even though the spiritual power doesn't seem to be very strong in the world it is more far reaching than all that could be done by one incarnate Christ in a few years when he was time-bound. 2. If we follow Jesus then his commission is ours... yet need one person's mission be the same as another? Aren't we each different? Yes, his commission is ours (I love this lesson: it really brought this home to me!), but the method of going about it is unique to each person -- each disciple -- based on passion, giftings, skill, circumstances. Suppose you work in a healing profession and consider it your ministry: well and good, as you work for the release from the oppression of illness and injury. Someone else works in politics for the same reason of releasing oppression; someone else teaches, releasing from the oppression of ignorance -- which is also "giving sight for the blind". It is good to keep the whole of this Isaiahic commission in mind -- and in heart -- for it is indeed our mission. But it has many parts and many manifestations. But all are about caring. 3. Why can being around the very poor make us uncomfortable? Can we, with integrity, declare the good news to them without seeking to alleviate their poverty? Can these two be separated? Should they be? Did Jesus give alms? The discomfort is from fear, distrust, disgust, judgment, guilt. Fear that it could as well be me as them; distrust that they are authentically needy; fear that we will receive harm at their hands; disgust at the filth and disfigurement; judgment that 'they brought this on themselves'; guilt that we may be the cause of that poverty; guilt that we aren't fixing the problem... This is all in regard to the poor in money/goods/dwelling/food. Poor in health are similarly discomforting though, likely without fear of harm, nor guilt that we may be the cause. Poor in Spirit could relate to many of these discomforts and perhaps should (guilt that we aren't fixing the problem; fear that it could as well be us) but the primary one in this case is judgment. These are the whys -- well some of them -- that I can see. Can we declare the good news of Jesus without trying to help? One can of course. But one is much more likely to try to help without declaring the good news, hoping that our actions will be a witness, or believing they can't really hear the eternal good news without first having worldly lives fixed. This is a mistake ! And stems largely from our feeling of guilt that we are somehow the cause of the poverty. Do not wait! The poverty as a whole can't be fixed. Jesus has said so! But he has said to be kind: give alms. Of course Jesus would have given alms -- it was a customary way of living. But giving alms isn't "alleviating poverty", rather, it is a momentary kindness; it is a giving of the fish, not a teaching how to fish. Poverty will always be with us -- don't wait on that to declare the good news. We believe if we aren't making a show of at least trying to fix poverty then the words of the good news will be rejected, that we have no 'right' to speak them. Think again. These things cannot be separated. They go hand in hand. 4. Who around you is a prisoner? How can you declare freedom to them sensitively? Wilson has in mind that we probably don't have actual prisoners -- those incarcerated by the government -- around us. But, in fact, many do in their line of work or as a ministry. I don't. He perhaps thinks we have "unofficial" prisoners in our life -- those held by other people under force of threat: women held in abusive relationships at risk of physical harm to themselves if they leave; or workers held at risk of professional harm; children held by abusive parents; adult children held by threat of harm to the very parent who holds them; or aging parents held by adult children; seniors held in health institutions; or... I have known of most of these and directly and recently of the last -- hospice patients J and K. Could I have proclaimed good news of eternal freedom to either? Not ethically, since the hospice rules forbid religious talk. Could I have proclaimed good news of worldly release to either? Not truthfully, since I didn't see that happening in any way. They were imprisoned because of their need for help. But Wilson mainly wants to think of those imprisoned by substance: drugs or alcohol. I say this isn't actually imprisonment for the prison master is a thing, it has no intent. This is a bad situation; yet let us not falsely label it "prison" in order to find someone we can "proclaim to" -- so as to personalize this piece of the mission. I say this "prisoner" piece of the mission isn't currently coming up for me or many. Hold this advice in reserve for when it is applicable. And think of alcohol and drug users along side all those who suffer ill health through their own choices: people to be helped? yes. But not prisoners. 5. How should you heal the broken hearted in your world? Accompany them "weep with those who weep". You cannot heal them. You wait with them, pray with them, pray for them, include them, ask about their sadness, listen to them, care for them physically. 6. Who are the oppressed in your community? How can you assist them and help them find justice? There is something striking in this fourth action. He doesn't "free the prisoners" but "proclaims freedom..." But he does, directly "release the oppressed". It is as though "proclaiming" freedom makes it so, but "proclaiming" release wouldn't make it so: the truth of what needs to happen for the oppressed is more individual-- somehow it takes more work. The hardship of oppression isn't erased with a proclamation. And so, as His disciples, we must do this work. The work is not so much with the oppressed but with the cause of the oppression; with the oppressors. If there are no oppressors there will be no oppressed. The damage of the oppression remains and is addressed through charity, but the oppression ceases when the oppressors -- or their means of oppression -- are nullified. The means of oppression may be laws, may be customs. The oppressors may be departments or individual people of influence and power. Who are the oppressed -- systematically oppressed -- here? The migrant community springs to mind: mostly Mexican, Central American; mostly without English language skills and many without legal work papers. The homeless also spring to mind: they are acceptable targets for personal abuse. Which systems abuse them? Police and business owners. There are programs to house them, programs to provide food, socks, medical care. But they will "always be with us". Where are the programs to make it not OK to use them as targets; the programs to legitimize their position rather than to fix it? Such programs would seem inhumane, but they are necessary. In Jesus's day there were beggars as a recognized class with rights that went with that. So: churches allowing parking on their lots, using their restrooms, programs of showers and feeding -- not because these are compassionate (they are) but because they are rights for these who will always -- as a class -- be with us.

1. Is temptation only merely inevitable, or is it necessary for our growth as disciples? It is necessary -- well: it is beneficial and "better" disciples are thus grown. For in temptation you must rely on God in abject humility; and in temptation-resisted you can be more confident of your own heart for the Lord. You are strengthened. What, then, of those who aren't tempted in any serious way? A temptor is an other person/voice which presents appealing, but forbidden, alternatives. I don't feel that thre is any "other" I can blame; it's just me! In a joyous resistance to temptation one has made the right choice, and is made stronger in this exercise and draws closer to God, for having again chosen him, turned to him. I never have this moment of choosing, this moment of drama. My choice is between me and him in myriad petty ways all day. It is a sad life, but what I am dealt. How much more lovely it'd be to overcome Satan as serpent or devil. Once again (and again and again) overcoming me so lacks story value ! 2. What is the essence of the temptation to turn stone into bread? Which temptations we face are similar? Per Wilson "meeting legitimate physical needs by illegitimate means" and also of pride in wanting to prove yourself. Both are a lack of trust -- the temptation to take matters into our own hands when God isn't meeting them quickly enough, or in the way we like. But doing nothing isn't the answer. Acting in accordance with God's word and in continual attention to his Spirit is the good thing. It requires a pause. If I could turn stones to bread I'd have to pause and check in: "Is this what I should do now? Is this your will? What is your will?" 3. What is the essence of the 2nd temptation to gain power and splendor? What similar temptations do we face today? I have never wanted power and splendor -- with this comes responsibility -- too much work; with this comes scrutiny and conflict and disappointment (for you can't make everyone satisfied). It sounds horrible ! So I can only guess at the "essence", the appeal... People do seek this (entertainers, politicians...) and the seeking of it and enjoyment of it aren't, per se, bad. It is how you fulfill this quest that is likely -- but not necessarily -- sin. Of course outwardly worshiping Satan is wrong; but the much more common route of hurting people along the way is also wrong. I guess vanity is the essence and politics and the arts are where this is rife. Where is it present for me? 4. What is the essence of the third temptation, to throw oneself from the temple ? What is this like today ? This is an odd one -- whatever is going on here seems like a very rare and fringe temptation. Yet here it is: one of The Three. It must mean something! Wilson says "it is the lure of popularity and public recognition", but I disagree. If Jesus felt a yearning to do this thing -- and if he did not then it is no temptation -- what was the appeal? what would tug at him? Either doubt, that is, "finding proof" -- knowing for sure. Or satisfaction in God's response of rescue "he rescued me, he wouldn't let me fall; he is indeed true and big and he knows me, cares about me; I tested him and he came through for me." It would be wonderful to be proved beloved so clearly. But doubt seems more likely given Jesus' reference to "testing God" in his response. "I'm just not sure you're you -- mean the words you say -- so I'll do this experiment". Overall I don't think it useful to examine these temptations as examples of what we might face, but to dwell on what they meant to Jesus and what that shows about him. What does the nature of his response show about his character and nature? 5. Did Jesus have any special powers at his disposal to resist temptation that Christians today don't have? I am assuming that Jesus did, indeed, yearn for things Satan offered and was conflicted -- else this isn't "temptation" but only a test. So: he yearned and wavered and was conflicted and then remembered who he was and recalled words of scripture to meet each situation. He was armed, but not so much with the specific words of scripture as though he had to sort through to find one (with the possibility that "oh, there's no rule against this") but rather armed with the whole of the Word of God. We, like him, are armed thus -- we are people of the Word. We, like him, can remember who we are: children of God. So, no, he didn't employ powers we lack. 6. What lessons about resisting temptation does Jesus teach h ere? He didn't teach these lessons, but demonstrated. And no one was on hand to see this, nor look within him. He must have explained this later. And, in that telling, he may have used it intentionally as a lesson; but here in the action of it we jeer at Satan and cheer for Jesus who bests him. Yet are left at the end with the promise of future Satanic action -- it isn't over yet; it will never be over. This is one battle in a war that never ends. The lesson I learn is that I am a child of God. Scripture is a great gift and all of it is my protection. The Spirit is a great gift and it is my protection. I am confident in this; confident in these. (poorly said, this. sorry)

1. What did Jesus say to the Father as he prayed after the baptism. I had read the "he" of "he was praying" as being John as he performed the baptism ritual -- Jesus standing there in the crowd, in the water, singled out by the Holy Spirit and the acclamation of the Father. Wilson sees it differently: baptism complete, it is Jesus who prays and Father God responds with words, and Spirit God anoints Jesus. Well: this could mean the voice is an answer to the prayer, and so we know the prayer by what answers come: Prayer: "Who am I?" Answer: "You are my son" Prayer: "What worth do I have?" Answer: "I love you" Prayer: "Am I sufficient for this work?" Answer: "Yes, I am well pleased with you" 3. Why did God make the 'dove' visible? So it could be seen ! (duh). Seen by Jesus and seen by the people. There is nothing secret going on; this is a public declaration with accompanying signs and wonders. 4. What is significance of the Holy Spirit descending on Jesus at this time in his life? A dove comes down gently and alights. (The dive-bomber look of the classic descending dove is wrong." This wasn't "like a dove" because it was a bird, but like a dove in its gentle landing. I picture it more as a garment settling over him, clothing him, equipping him for his public ministry. It is now in his life because he will begin to teach publicly -- he is recognised by crowds because of this public-facing manifestation of the Spirit. He is now set apart. He was filled with the Spirit all along but now it can be "seen" -- has an effect on others. This is what is needed for public ministry. 6. How did Jesus become the Messiah at this point? Or become divine -- or how do you understand this event?" Unclear on this one. I don't believe he became Messiah, nor divine, at just this point. He has always (from the beginning) been both of these things. Now he is equipped to act on these things. He takes up the job of Messiah. This is called the start of his public ministry and that -- simply -- is it.

1. "is 'the thongs of whose sandals I am am unworthy to untie' overstated? are we unworthy to serve Christ? why or why not" It must be hyperbole because Jesus asks us to serve him. Are we more worthy than John the Baptist? He who was Elijah? The one of whom Jesus says (Mt 11:11) "among those born of woman there has not arisen anyone greater than John the Baptist"? Well, he goes on "whoever is least in the kingdom of heaven is greater than he" . And that is us ! those baptized in the Spirit are in the kingdom of heaven. Declares us greater than John the Baptist. So, no, this isn't hyperbole -- we are worthy to serve though John -- the greatest to date -- was not. That said, John did in fact serve Jesus. He baptized him (although he pushed back on that). John served God. And Jesus is God. Perhaps John didn't know that. 3. "What does it mean to be 'Spirit-filled'? How would our lives be different if we were truly filled with, and flooded by, the Holy Spirit?" Our lives would be obedient, fruitful and joyous; confident and not anxious. That is my imagining -- but based on glimpses of that reality in my experience. I pray, and expect, deeper immersion to yield more of that. But this isn't what it "means". What it means is that you have accepted Jesus as savior and thus -- and maybe by formal baptism also -- been accepted into his kingdom. And your own self oriented worldly desires are eclipsed by desire to be a good citizen of the kingdom. What gives you purpose -- and joy -- is fulfilling the desire of God, known through Spirit. 4. "We may be afraid of 'fire of judgment' language. What should our response be to warnings of terrible judgment? I'd say we are "embarrassed" -- rather than afraid -- of tinge of fire-and-brimstone words and preaching. Embarrassed by what others will think of our faith and "loving" God. For my part, I believe it: it is repeated in scripture and also it makes sense that it's not all roses. There will be judgment and sorting and separation. There will be destruction of the sinners who have not repented. I believe it. But I don't want to preach it ! For that makes me -- appear to be -- a judge myself. It is one thing to believe it for my own future; and quite another to tell others they also will be subject to this judgment and possible destruction. But why? It is kind to warn people about danger. For me this seems to come back to that earlier question about wanting to be liked. Something I need to examine in myself. 5. "How good a change-motivator is the warning of judgment? What other motivators might people respond to in addition to this, or better than this? It is a terrible change-motivator ! (Although it seems to have been effective with the people, tax collectors and soldiers John preached to for they were worried and wanted to know how they should change). But, it has to be said because it is part of the whole truth. Generally, though, neither the promise of eternal life nor the threat of judgment and torture are motivators. What will happen after we die is too abstract. Better -- more effective -- motivators are claims of how your life here-and-now will be better. However, this shades the truth. There is no promise of worldly improvement. Only eternal consequences are promised. There is, however, experience of worldly improvement and so we enjoy sharing that. I am convicted that this is an easy way out.

1. They are dangerous -=- killing those around them. The "brood" is a family group encouraged by one another and much more dangerous, for it -- the brood -- may strike in any direction and many times at once. Perhaps real snakes don't do this, but the Pharisees indeed took their strength from being a group. 2. They assume salvation and belovedness because of who they are, how they were born -- which is true -- but take that notion to mean there is nothing else to do (as a baptist, you'd think Wilson would be on the same page ? ) But indeed it is because of who they are that there is much to do (and not do). They think they are "all set" but not so. Nor is it so for us. 3. Sharing clothes and food with the needy is compassion, it is obedience: we are instructed to be compassionate and so, when we aren't, we are sinning and need to change. And watchfulness of others' needs, and giving, takes our focus away from ourselves which is a very useful thing. But be careful: the focus -- the heart -- the thing that matters to you should also not be the needy person; rather the thing that matters is the obedience to, and relationship with, God. The question asks "in what way do you do this in your everyday life?" and my answer has to be "not much... not really". I financially support the church and it has a benevolence fund; and support W and he cares for the poor... maybe others, but never directly. The giving asked for here is giving out of personal excess, equalizing, only keeping what you need. This isn't "solving poverty" but but being kind -- one by one. I have never done that. Like most, I look aside from a beggar. But, how about with those I know? Perhaps I am more generous, more equalizing, there? I am convicted. This needs to be attended to ! 4. Wilson points out the tax collectors weren't told "find a different job" but were told how to do their job ethically. When they do their job they enrich the oppressors and sadden their brethren -- even ethically that is their job. Perhaps this is a job that will be done in present circumstances, so let us have good people doing it as kindly as possible? When a job BIbe done, do it with integrity and kindness; and question whether the job must be done. This comes up all the time in parenting and teaching. I will watch -- even though I don't have a "job" -- for where it applies in my doings. It is a lens to use. 5. "How will we know when we have repented? what are the fruits of genuine repentance?" The fruits are doing differently. You know if you have truly repented when you act differently. It's not about being sorry. That's first; that's the "broken and contrite heart" which is a goad to seek forgiveness and then turn from the path -- that is the behavior -- that was the sin. When you find that you are no longer sinning in that way (e.g. overtaxing) you know you have repented. It may be discovered by surprise that you no longer overtax, or even care to do so, or even think of it ("I found I was a changed man") or it may be a continual, intentional, choice you have to make over and over ("no, I'm not going to ask for extra; no, I'm not going back a second time") but -- either way -- it is true repentance. Obviously we prefer the first; but second keeps us more mindful of God. 6. "How does discontent with our lot in life cause us to sin? What would constitute repentance in this case?" Two things: First, The continual yearning for more, and for change, is a sin because of the yearning. It is the "always hungry" of the movie "the Right Stuff". This is self centered, not God centered and, thus, is wrong. Let alone, grim and uncomfortable Second, This isn't advice to never make change for the better, but that change has to not hurt others. There is no glory in being content with your pay if that pay is inadequate to feed your family. God hasn't dealt that soldier the "lot" -- it's not some sacred trust ! Niebuhr's prayer "give us the courage to change what must be altered, serenity to accept what cannot be helped, and the insight to know one from the other" (which has been restated as The Serenity Prayer "Grand me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference") is relevant to this. Although the "must be changed" of the original prayer is significant -- one doesn't change things just because one "can" (the serenity prayer) but because one must.

1. God didn't "choose someone like John" but made John. So the question is "why did God make John -- his herald for Jesus -- a wild and crazy guy?" So John would stand out and be heard; So he would be fulfillment of prophecy; so that he would withstand years of preparation: lonely preparation during which he had only God as companion. 2. Do we treasure our eccentricities as God's gift, making us uniquely suited to do some specific work? Or try to fix these personality differences and awkwardnesses? How do we know which is which? Treasure? or Blemish? Surely not everything wrong with me is a gift -- some are just wrong. You know through prayer; by seeking how to use it; by trying to use it and discovering in experience whether it is a treasure or dross. You have to be optimistic and try! You have to be realistic about letting go. people may say, of some apparent flaw "that's just who I am, how I'm made" -- well if this thing is hurtful to others (perhaps a short temper, or always being late...) then you need to really think maybe this is a challenge to overcome; or search for how it can be used for God's purpose. 3. My preparation? My training ground? Not a desert. Well: maybe a desert in terms of spiritual training and sustenance as I grew up in a secular academic family. And thus prepared I understand that territory in ways someone raised in a solid Christian home cannot. I must consider, then, that this may be my mission field: people of at-least-middle-class affluence in both money and education who think that "Jesus" is an embarrassing word and God is for fools. 4. Well this is pretty convicting: I am greatly dependent on what others think of me. I like to be liked -- well, I hate to be despised. I refrain from speaking out for Jesus anticipating silent ridicule and labeling, anticipating being classed as a nitwit. I think of a friend's quote "if you have to choose between being kind and being right, choose kindness" which I thought most excellent when she said it, but now am thinking: that can't always be the way. But it is the easy way. 5. Guilt precedes repentance -- it is a wakeup call for action, and that action is both seeking forgiveness (and being confident of it) and making changes in life so that a sin like this won't happen again. That sin -- the one that caused the guilt -- is done and forgiven. That guilt has done its job; let it go. But thank God for the guilt response which caused you to seek and receive forgiveness and move forward in the change of repentance. 6. Jesus's disciples must be humble to know -- in mind, body and soul -- that he is Lord over them. The humility is before the Lord our God. it is only a side-effect that humility places you in a different relation to other people. The disciple relationship is between the Lord and you, and you must be broken and abased for it to take place. This is not an equal relationship: there is the Master and the disciple. 7. Straightening of me -- as a "path" -- so that Jesus can walk with (in?) mew is a very mixed metaphor. Mixed up metaphor. The part that is sensible to me today is that I can view the obstructions in me (boulders, twists and turns, pot holes) as obstacles that slow down Jesus' work in making me fully his disciple. The question "why is this necessary preparation for disciples" I reject. it is not "preparation" but an ongoing process. It is mingled -- this work with the advancement of the relation and transformation. What are my "bounders" etc? I'm thinking: laziness, lack of hunger, acceptance of mediocrity. Thought brought up by all this, as I head into this year or two with this material: I can't say what my life will consist of if I become a "better disciple" -- I can't say what the days, or even feelings, will be. That isn't the goal: to have a "better life". The goal is to have His life. It is a mystery what that will look like -- I don't care what I will be doing; I care who I do it for !

a. The ordination (and appointment) process has nothing to do with having the gift, it is just the further training to grow and strengthen and direct that gift. One hopes an ordained man or woman has been gifted as a pastor and/or a teacher -- we select for ordination those who seem to be so gifted. But the moment of ordination doesn't do anything special giftwise; it just gives a title and perhaps authorizes within the structure of a denomination. b. If the "senior pastor" isn't gifted as a pastor then ideally that person knows how to seek out and employ the people in the church who are so gifted; and recognize and train them. But if the senior pastor doesn't acknowledge his/her own lack then there will be strife and deception as the body of the church has to fill the need while battling off the bad "pastor". c. God gives these gifts... is this a trick question?

a. I define it as getting and recognizing God's word -- word to more than just yourself -- and then speaking this word to those for whom it's intended (which takes courage and resilience to rejection and hatred). Prophecy may be about something to come -- future-telling -- but may be about the present state of people's hearts and souls. Generally I think the prophecy is given by God and not sought by the prophet. b. Because it brings unwelcome news; and because it is so risky to trust a human who claims to speak the will of God... how is one to know? (that takes the gift of discernment). Also, under the new Covenant we may all hear directly from God and don't need the mediation of a prophet. c. He says the prophecies should be weighed carefully; and tested and sifted for the good. This would be: being open to the fact that someone may indeed be speaking God's revealed word, and then weighing that against what we know of God's nature, against scripture, experience and tradition.

a & b. "set mind on" is giving precedence to, valuing, pursuing -- it is an intentional, driven kind of feeling; not casual. c. "stayed on Jesus" has a more solid, ongoing, longterm feeling. "Stay" is remaining in. With this word I feel not so much a yearning and pursuing but a dwelling in. d. It is not so much "will power" but a giving up of will to allow the Power of the Holy Spirit to take charge. This is surrender. e. My experience is that the Spirit accompanies every moment, if only I pay attention. There is often an instantaneous benefit of letting go of me and then seeing what the Spirit will yield -- actual noticeable results and it is a surprise (why?) and delight. I say this even if the result isn't what I thought I wanted, and don't even want in the moment, but value because I know it is the Spirit -- and not my "sinful nature" -- that wrought it.

a. He has just answered this above "corrupt human nature, dominated by sin and rebellion against God, the unregenerate personality of man apart from God" and "rebellion" and "apart" stand out to me. "Sinful nature" is -- duh -- "natural" .. it is where we dwell when we are apart from God; and -- once we know the Truth -- we are apart from God because of rebellion. Individual rebellion, not (just) that long ago rebellion of Adam and Eve. b. No, it's not eradicated -- per the study "It's still there as part of our fallen, imperfect, and broken being" and I see no reason to disagree with that. c. There is never final victory, but the struggle gets easier as our maturity in the Spirit grows. As Ralph says, "As we learn to yield more and more to the Holy Spirit, we are freed from our slavery to the 'sinful nature.' ". The "yield more and more" is consistent with my experience; and -- not said -- "we are freed more and more from our slavery" would also make sense

Well the pot (fragile and limited by time) is us and the treasure (beyond price and eternal) is the "light of the knowledge of the glory of God"... And, while not a classic paradox, the question arises: why would He choose a container that is not much of a stronghold. A treasure should be laid in a strong and beautiful box. Yet, this is what He chose to do and so this clay pot is awed by the honor and responsibility.

Q1. (2 Corinthians 4:1-2) How do questionable ethics and ministry practices hurt the work of Christ? What is Paul’s alternative in verse 2b? This is a HUGE (and embarrassing) problem! I grieve for those who have walked away from Jesus because of the smarmy, false, manipulative, condescending... whatever... behavior of church leaders and teachers. These people make Satan rejoice. I am so glad that my own experience has been only and always among ethical, thoughtful, questioning, open, helpful leaders. Had it been otherwise, I too might have walked away -- or ran -- not being wise enough to know that a bad church leader isn't proof of "no God" but is proof of "people are fallen". I think I would do that now, but certainly not when I was first seeking. If I'd run across "shameful ways", "deception" and "distortion" I would have been out of there. Of course, the alternative is as Paul says to "set forth the truth plainly".

Q2. (2 Corinthians 1:24) What does it mean to “lord it over” someone? Act as though you are their lord and deserve to be their lord -- someone to whom they would give unquestioning allegiance and obedience. No one but Christ should be anyone's lord, so "lording it over" someone is definitely not in His plan. What is the balance between (1) good, strong leadership, (2) micromanaging, and (3) a complete laissez-faire approach to leadership? However, in earthly leadership positions -- even though we should never consider ourself to be Lord -- there is need for obedience. One who is more experienced and discerning is put in charge of others and those others should honor that position -- but never without question both on moral grounds and on common-sense grounds regarding whatever the enterprise is. The leader needs to -- with God's guidance -- figure out what matters and what does not; and only push the issues that matter. And always with respect for the personhood and honor of the employees (or whoever, depending on the circumstance). Hard to do. And impossible without Christ's guidance. What are the dangers of an authoritative leadership style? Well, really, when authority is properly placed in someone who merits it, the leadership should be "authoritative" -- dealt with confident authority, attentive to individuals, but not wishy-washy. The danger is in when it is either improperly wielded or improperly placed. What are the dangers of a weak leadership style? Nothing gets done, and everyone is uncertain and unhappy.

Q1. (2 Corinthians 1:21b-22) According to this verse, what does the presence of the Holy Spirit in our lives signify? That we belong to God and will receive completion of his promise. How does the Spirit unite us with God? It is the medium of the anointing (instead of physical oil), selecting us -- setting us apart -- to be His. What is the promise of future blessing inherent in the Spirit’s presence? It is the proof that his contract will be fulfilled -- in eternity. Just as a monetary deposit guarantees more to come on completion of a job, the spirit guarantees more to come. Guarantees.

I'm happy to be here and am planning (not just hoping) to keep up with the study. This is the first study I've done where everyone is on the same week of the study. Another I did just started when I signed up and so few were on the same schedule.