Sunday, October 26, 2025

A B Simpson

 I will close with the fitting words of A.B. Simpson:

Once it was the blessing, Now it is the Lord;

Once it was the feeling, Now it is His Word.

Once His gifts I wanted, Now the Giver own;

Once I sought for healing, Now Himself alone.

Once twas painful trying, Now tis perfect trust;

Once a half salvation, Now the uttermost.

Once twas ceaseless holding, Now He holds me fast;

Once twas constant drifting, Now my anchor’s cast.

Once twas busy planning, Now tis trustful prayer;

Once twas anxious caring, Now He has the care.

Once twas what I wanted, Now what Jesus says;

Once twas constant asking, Now tis ceaseless praise.

Once it was my working, His it hence shall be;

Once I tried to use Him, Now He uses me.

Once the power I wanted, Now the Mighty One;

Once for self I labored, Now for Him alone

Once I hoped in Jesus, Now I know He’s mine;

Once my lamps were dying, Now they brightly shine.

Once for death I waited, Now His coming hail;

And my hopes are anchored, Safe within the veil.

Taken from From Eternity to Here (David C. Cook, 2009), pp. 291-305.

Friday, October 24, 2025

Remembering Dallas Willard

 A Bridge Between Worlds: Remembering Dallas Willard

by Mark A. Scandrette


Hi all. My friend and colleague Mark Scandrette wrote this reflection after Dallas transitioned into Glory; it was originally published in either Sojourners or Christianity Today, but has long been out of print. I'm sharing it now for two reasons: One, I sometimes feel like a fish out of water in this group as an unapologetically progressive, contemplative/esoteric, Peace Church-influenced apprentice of Jesus who receives much value from Dallas's life and work; Mark speaks to his underappreciated role as a bridge-builder so well. And secondly, because I think many of you will enjoy this tribute. Grace and peace.

I’ve spent the last week reflecting on the life of one of my most important influences,  Dallas Willard, who passed away on May 8th. The morning he died, I awoke early with a  sense that he was gone, and later discovered that my good friend, Gary Black, had  been with him in his final breaths.  

I became familiar with Willard’s work in kingdom theology and spiritual formation in 1998  during a dramatic transition in my life. Willard’s broader and more cosmic understanding  of Jesus Christ and his message helped me adjust my lens on faith to the pluralist  context of San Francisco. In Divine Conspiracy I discovered language for what I long  thought true about the present availability of the divine life. His earlier book, Spirit of the  Disciplines, became something of a primer for the journey of integration I’ve sought to  experience and share with others.  

As a person, Dallas became an important part of the early development of ReIMAGINE. Our team participated in forums and intensives he taught in Southern California.  Because of my cofounder Dieter Zander’s connections, Dallas spent time with our little  group in San Francisco on several occasions.  

In person, Dallas was his message: utterly calm, centered, humble, present, quietly  engaging and profoundly wise. Because of this I tended to refer to him as “the buddha-like one.” As a young man of action, urgency, ego and emotion I felt like a bull in a  china shop whenever I was around him. At a large conference I helped organize, I tried  to convince Dallas to wear a court jester’s hat onstage. “We are going for a holy fools  sort of thing,” I explained. He declined by saying, “I’m still working on the holy part.” I  wanted strategy, tactics, drama and demonstrable evidence and was often frustrated by  Willard’s deceptively simple responses to my agitated questions. Gradually I’ve come to  understand that Willard’s radical calm and modesty came from his confidence in the  absolute goodness of God expressed in this moment. 

As a young man I asked Willard how a community might experience the reality of God’s  kingdom. His reply became the mandate of our work over the past 12 years, “a group of  people should simply look at what Jesus said and did and try to do those things.” We  eventually designed a years worth of curriculum, exercises and Learning Labs based on  this premise, informed by his understanding of the dynamics of spiritual formation. In  retrospect, I think I’ve put more energy into the action or method, without fully realizing  the inward journey required for substantive change -- the daily, moment by moment  surrender to the love that is making all things new.  

I understand that Willard’s theological work is largely ignored in academic circles.  Though a trained philosopher, his theological writings speak more to the soul than the  scholarly mind. Despite his sophistications, and though many find his writing dense,  precise and difficult, he wrote and taught with the heart of a pastor. In some of his  writing and teaching I detect a cultural myopathy that at times verges on antagonism  towards contemporary society and culture. I am challenged by the semi cloistered and  deeply private life he lived, which I believe funded his considerable and at times  prophetic contributions. 

At times I’ve been critical of what I considered to be Willard’s “quietist” approach, though I’ve come to understand that his lack of overt social justice  rhetoric came from a thorough commitment to secrecy. I am challenged not to shout  about every small act of compassion I perform. I have friends who wrestle with gender  identity and sexuality who interpreted his responses to their earnest questions as  conventional and lacking nuance. Yet who of us is not limited in our perspective by our  age, milieu and life experiences?  

At times I’ve resisted formal association with “the Willard school” because so many of  his most zealous “fans,” in my estimation, grasp for knowledge of his work without  seeking or possessing his kind of knowing-- a wisdom way of being that came from  silence, solitude and quiet surrender. These are not ideas to be understood as much as  realities to experience.  

For me Willard serves as a bridge between the simple “biblical” faith of my upbringing,  the wisdom tradition of the mystics and the challenges and opportunities of new  consciousness emerging in the 21st century. I am deeply indebted to the strength of his  ideas and the example of his life.  

Sunday, October 19, 2025

Character Develolment

 https://open.substack.com/pub/robkhenderson/p/improving-character-is-easier-than?r=43vew&utm_medium=ios

Rob Henderson

Personality is more malleable than IQ. 

It’s hard to make people smarter. 

But this isn’t true for being responsible. Or polite. Or punctual. Or respectful. Or law-abiding. Or hardworking. Or reliable. The unglamorous virtues that keep lives on track. 

Personality psychologists are interested in how people differ from one another. What explains the differences in behavior, achievement, and motivation across individuals? 

These are the Big Five personality traits:

Openness to Experience. People high in openness tend to be more creative and entrepreneurial, seek out new information and perspectives, and are more likely to get tattoos or piercings. They’re also more willing to relocate for school or work, compared with those who score low on this trait.

Conscientiousness. People who score high on this trait are industrious and tend to excel in school and at work. They are punctual, report greater job satisfaction, save more money, stick to exercise routines, and hold themselves to high standards.

Extroversion. Compared with introverts, extroverts enjoy social attention and are more likely to take on leadership roles. They tend to be more cooperative, have more friends and sex partners, and be more socially active. They also tend to drive faster and more recklessly—and get into more car accidents.

Agreeableness. Agreeable individuals tend to avoid conflict and prefer negotiation and compromise. They value harmonious social environments and want everyone to get along. They typically score high on measures of empathy and spend more time volunteering or helping others. They’re more likely to withdraw from confrontation and care deeply about being liked.

Neuroticism. The hallmark of this trait is emotional steadiness: how much a person’s mood fluctuates. Those low in emotional stability (i.e., high in neuroticism) tend to react strongly to everyday setbacks and minor frustrations. Those higher in emotional stability are generally less prone to anxiety and depression and bounce back more easily from stress.

You can remember them using the acronyms OCEAN or CANOE. If you take a Big Five personality test, you’d receive a score for each of them. 

Openness

Conscientiousness

Extroversion

Neuroticism

Agreeableness

The Big Five were not discovered by starting with a grand theory. There was no hypothesis predicting in advance what the five traits would be. Instead, they were discovered through brute force empiricism. Early researchers gathered large amounts of data and used statistical methods to find the patterns.

One of the most important methods used is called the lexical approach. The idea is that language reflects what humans care about. Since so much of our daily speech focuses on ourselves and on other people. The language we use has evolved to capture common differences in personality.

By analyzing large bodies of language, researchers found that certain words cluster together in predictable ways. These clusters point to underlying personality traits. When you run the numbers, you find that five consistent categories keep showing up.

Another way to study personality is simply to ask people to describe themselves. You can use questions, phrases, adjectives, and so on. When you statistically analyze the kinds of descriptors people use for themselves, the results once again cluster into the same five categories.

For example, words like confrontational, gregarious, and talkative tend to clump together using statistical techniques. These all fall under the broader category of extraversion.

You can also use informant-reporting methods. Instead of asking you to describe yourself, I could ask your friends, family members, teachers, or coworkers to describe you. Interestingly, the results from self-reports and other-reports tend to be fairly similar. Different researchers using different methods have independently arrived at the Big Five personality traits, which gives the model additional credibility.

Personality is relatively stable but it is more malleable than, say, intelligence. With focused effort there can be small to moderate levels of change. The most powerful factor that seems to change personality is age. Longitudinal studies show that personality traits continue to develop throughout adulthood. There is a 1 standard deviation increase in conscientiousness from young adulthood to middle age. Most people's neuroticism declines by about 1 standard deviation from young adulthood to middle age.

Broadly speaking, the five-factor model is relatively stable across cultures. It performs well in developed countries. However, it is less consistent in developing nations and in small-scale traditional societies. Researchers have not reliably found the five traits in non-student adult populations in places like Bolivia, Ghana, Kenya, Laos, Sri Lanka, Vietnam, and Macedonia, among others.

Part of the reason may be cultural. WEIRD societies—Western, educated, industrialized, rich, and democratic—tend to emphasize individualism and self-expression. These societies encourage people to reflect on and develop their personal traits. In contrast, kin-based communities focus more on the group than the individual. In those contexts, people often have less interest in expressing or cultivating their unique traits.

Take the Tsimane, a farmer-forager group in Bolivia. Their personality traits don’t align with the Big Five. Instead, researchers identified two main dimensions. First, interpersonal prosociality, which refers to the tendency to build rich social relationships. Second, there’s industriousness, which involves working hard at practical tasks like weaving or hunting.

In modern, egalitarian societies, the differences between individuals are amplified. In traditional, resource-poor societies, those differences tend to shrink. 

People in WEIRD societies live in one of the most permissive social environments in history. That environment allows underlying genetic predispositions to express themselves. And yet, paradoxically, we also live in a society more committed to the idea of the blank slate than perhaps any other. We encourage the belief that people are shaped entirely by environment, while living in a structure with the wealth and freedom to allow underlying genetic differences to express themselves in a way no other society has ever done. 

With all that said, the Big Five is still a valid and reliable model for understanding personality in modern, developed countries. That doesn’t mean all traits are obvious or activated all the time. Just because someone has a trait doesn’t mean you’ll always be able to see it.

Take intelligence. Some people are more intelligent than others. But you won’t always know who’s smart just by looking around. You need the right situation to bring it out. Next time you’re in a crowded place, ask yourself: who here is the smartest? You can’t really tell until intelligence becomes relevant. Until a situation demands it.

The same logic also applies to physical traits like obesity. Decades ago, very few people were overweight. You could look around and ask who might be prone to obesity, but the environment at the time didn’t allow for that trait to be fully expressed. There simply wasn’t enough cheap, abundant, highly processed food available. So you wouldn’t have known who carried the underlying propensity.

The expression of traits depends on the interaction between biology and environment. And this isn’t just about health or behavior. It applies to the way research psychology works too.

There is another personality framework that has been gaining traction. It’s called the HEXACO model. This model includes six dimensions: Honesty-Humility, Emotionality, Extraversion, Agreeableness, Conscientiousness, and Openness to Experience.

There’s a lot of overlap between the Big Five and HEXACO. But the Honesty-Humility factor is perhaps the most notable difference. It isn’t included in the traditional Big Five. 

Honesty-Humility refers to how sincere, fair, and unselfish someone is in their dealings with others. It sounds similar to Agreeableness, but the emphasis is different. 

Agreeableness is about how likely you are to tolerate or cooperate with someone who might exploit you. In contrast, honesty-Humility is about whether you’re the one who’s inclined to exploit others.

It’s not yet clear whether HEXACO will eventually replace the Big Five as the dominant model. The dust hasn’t settled. It’s too soon to tell.

Scientific careers are hard. You can spend years on a project, hoping for significant results. If the study doesn’t yield much, it can feel like a waste of time. I once knew someone who tried to predict academic performance using a measure of personal values. The project didn’t go anywhere, and his student ended up not receiving a PhD, despite working hard for years.

This raises a broader issue about how to approach a PhD program in psychology or any social science. You can take a risk, try something new, and potentially make a breakthrough. But the risk of failure is high. If the idea doesn’t work, you may not publish, and you might not even get the degree. Most psychology PhD students never publish a single peer-reviewed paper. At many elite programs, publishing is usually expected to receive the degree.

The alternative is to play it safe. You can build on existing work, make incremental progress, and improve your odds of publication and graduation. But the tradeoff is that you probably won’t produce anything groundbreaking. That was the path I chose. I took the cautious route during my academic work and channeled my creative energy into writing and other side projects outside the university.

Anyway, you can see the foundations of personality in very young children. Temperament, how easily they cry, how quickly they’re soothed, how willing they are to follow rules. These are all early indicators. The signs are there from the beginning.

It’s important to note here that claims about the importance of personality aren’t just self-reports. Results on a Big Five personality test can predict real-world outcomes.

People with higher conscientiousness scores tend to get better grades in school and earn more money (even when controlling for IQ). There's a negative correlation between intelligence and conscientiousness, but this is driven entirely by orderliness. People have suggested this is a compensatory effect where people who are less intelligent are more motivated to be organized.

Relatedly, men with wives who score higher on conscientiousness tend to earn more money, even when the men’s own level of conscientiousness is controlled

Students who are low in agreeableness are more likely to cheat in their classes.

People who score high on extraversion and low on conscientiousness are more likely to engage in risky sex (e.g., lots of partners, no condom use)

People high on neuroticism and low on conscientiousness are more likely to abuse substances or become addicted to gambling

People who are high on agreeableness and extraversion are more likely to engage in volunteer work


People who are high in openness and extraversion are more likely to relocate for work


Again, personality is more malleable than IQ. 

Several studies have found that when people behave in a more extraverted manner, they report being happier. This doesn’t work for intelligence. You can't just ask people to act smarter and expect them to suddenly behave in a more intelligent way. But you can do it with personality. 

You can't make someone smarter with rewards and penalties. But conscientiousness, extraversion, and other personality traits are responsive to incentives. Material rewards like money can sometimes do this. And so can social tools like expectations, obligations, shame, or judgment. These can make people more or less punctual, orderly, hardworking, sociable, and so on.

Which is interesting. Because we spend a lot of time, attention, and resources into improving people’s academic aptitude. Usually with very limited success.

But we don’t invest nearly as much into getting people to improve their character, which is more within the realm of possibility. If you shame me for being dumb, I can’t do much about that. If you shame me for being lazy or impulsive, there’s room for change. 

It’s hard to make people smarter. Intelligence is stubborn.

But this isn’t true for responsibility, or politeness, or punctuality. It isn’t true for being respectful, law-abiding, hardworking, or reliable. These aren’t glamorous traits. But they are teachable. And for just about everyone, they are reachable. And they matter. The quiet virtues that keep lives steady and on track.



Friday, October 10, 2025

John Quincy Adams

 I remember in February 1848, a friend asked the 80-year-old John Quincy Adams how he was doing. He replied with this memorable, extended metaphor: 

"John Quincy Adams is well, but the house in which he lives at the present time is becoming dilapidated. It's tottering on its foundations. Time and the seasons have nearly destroyed it. Its roof is pretty well worn out. Its walls are shattered and tremble with every wind. I think John Quincy Adams will have to move out of it pretty soon. But he, himself, is quite well, thank you". 


We will all end up there someday but until that time I choose to live to the hilt every situation I believe to be the willl of God.

- Michael Sprague

MAGA and the church

 I say all this to provide context for my next observation, which may help explain this moment: Politics fills the void left by faith, and it’s doing so in ways that I’ve never quite seen before. For many fundamentalists and evangelicals, politics meets the longing and the needs that aren’t being met by churches and traditional faith communities. If there is something useful that has come of the Trump era, and there’s not much, it is that it has offered a diagnostic CT scan of much of American Christianity. Trump and the MAGA movement capitalized on, and then amplified, the problems facing Christian communities, but they did not create them.

Politics, especially culture-war politics, provides many fundamentalists and evangelicals with a sense of community and a common enemy. It gives purpose and meaning to their life, turning them into protagonists in a great drama pitting good against evil. They are vivified by it. And they reassure one another, time and again, that the dark passions are actually expressions of righteousness. They consecrate their resentments. As a result, they deform what many of us consider to be the most compelling voice and life there ever was, an itinerant preacher who 2,000 years ago traveled throughout Galilee and Judea, teaching new commandments on some days and healing the sick and the social outcasts on others, all the while proclaiming the Kingdom of God.

- Peter Wehner  https://www.theatlantic.com/ideas/archive/2025/09/charlie-kirk-christian-trump/684394/


Wednesday, October 8, 2025

Persecution

 The Islamic State Mozambique Province (ISMP), an affiliate of Islamic State, has claimed responsibility for multiple attacks on Christian civilians in the northern part of the African country, often in the Cabo Delgado province, the Middle East Media Research Institute (MEMRI) said last Wednesday.

ISMP released photos, seen by MEMRI, showing militants killing people and setting fire to churches and homes across several villages.

Mozambique’s President Daniel Chapo said on Thursday that security in Cabo Delgado had improved thanks to the efforts of the national military, but that terrorism threats remained.


Newsweek has contacted Mozambique's president's office, via online contact form, and the country's embassy in Washington, D.C., via email, for comment. 

Why It Matters

There is currently widespread discussion about the violence from Islamic jihadist groups targeting Christians in Nigeria, which Newsweek has covered in-depth here.

Monday, October 6, 2025

Hiding as Christians

 Brandon Robinson

We hide in private schools.


Only eat at Chick-fil-A.


Only shop at Hobby Lobby.


Stay on the “safe side” of town.


There’s nothing wrong with any of those things


in and of themselves.


But when our entire life is built around staying safe, 


We miss the people who are trapped there. 


How can we rescue people if we don’t go 


where they are held captive? 


We don’t talk to the homeless.


Or the addict.


Or the girl who has an abortion.


Or the teen questioning their identity.


Or the man who smells like yesterday’s bottle.


We stay off certain streets.


We mute the friend who deconstructs.


We ghost the ones who wander.


We say “light can’t mix with darkness”,


but forget Jesus is the Light that entered it.


We say we’re “set apart.”


But really, we’re just absent.


How do we live the Word


while avoiding the very world


we were sent to love?


Jesus didn’t avoid the mess—


He walked straight into it.


Touched the leper.


Sat with sinners.


Ate with outcasts.


Chose the cross.


Holiness isn’t hiding.


It’s presence.


It’s proximity.


It’s being different- yes,


but still being there.


You can’t be salt,


if you never leave the shaker.

Thursday, October 2, 2025

Intentional Growth or patience

 Kyle Strobel

“We feel so much pressure to grow in Christ that we unintentionally take that job from God and kind of under our own steam try to grow in Christ.


Yeah, yeah, I know that was so good. I was slayed by his comment about intention, that sometimes we can review how we are based on the intentions that we've had instead of what we've done. I feel like I think of so many things or people that I want to reach out to, and there is something that happens.


Like once I thought about it, it's almost like I've done it. And it's not. It's completely not.


And I really have been chewing on that one, that of all of the things that come to mind, what does God want me to act on? And what do I want to act on? And let that be the extension of who I am based instead of just my intentions.


Yeah. Yeah, I love the way Kyle invites us to kind of relax our effort so that we can actually engage the Spirit. And he's definitely not giving us an easy life.


He's just, I think, trying to order what is Spirit[…]”


From Being Human with Steve Cuss: From Sex Addiction Recovery to Playful Leadership with Matt Wenger, Kyle Strobel, and Ben Mandrell, Sep 29, 2025

https://podcasts.apple.com/us/podcast/being-human-with-steve-cuss/id1726393502?i=1000729050816&r=766

This material may be protected by copyright.

Wonder

 Aaron Salvato substack

There is something  wonderfully absurd about the idea that an all-powerful God… the kind who speaks galaxies into being, concerns Himself with me.


He governs stars.


He holds back evil with one hand and writes the arc of history with the other.


He concerns Himself with empires, angels, nations… atoms.


And yet, He stoops, daily, without fail, into the small, messy, ordinary world of my life.


He is no distracted deity, managing cosmic affairs from a distance, occasionally checking in like some aloof landlord. 


No, this God is present.


Present in the ache.


Present in the laughter.


Present in the dull Tuesdays AND the broken prayers AND the late-night panic AND the sunlit moments of peace.


He moves with the deliberate attentiveness of a parent:


Not hovering or smothering, but watching, caring, guiding.


Grieving when we stumble, rejoicing when we return.


Correcting with kindness, cheering us on when we dare to love.


Taking joy when we take joy in the wonders of this world He created for us.


And this is the mystery that wrecks me: He is not merely tolerant of us. 


He delights.


Like a mother watching her child take their first steps.


Like a father seeing his daughter choose courage.


He watches with a pride that isn’t fragile or needy, but full and free and overflowing.


If you had told me a God existed who ruled the universe, I might believe you.


If you had told me He was holy, just, eternal, I could nod.


But to tell me He sees me—to the bottom—and loves me still?


That He knows the past present and future and has seen me on my worst day… and yet still chose to die for me?


That is the scandal.


That is the wonder.


What kind of God is this?


Not one we would invent.


But one who invented us, watched us break… and insists on loving us still.


This is why the Christian story refuses to grow stale.


At its heart is a love both fierce and familiar… like a father’s arms: strong enough to hold the world, soft enough to hold you.

Life Reviews reveal grace

Living with an eternal perspective  https://open.substack.com/pub/randykay/p/living-with-an-eternal-perspective?r=43vew&utm_medium=ios  ...