Anchoring the Soul: Navigating Life’s Ultimate Question

"Neo unplugged" free AI image www.gemini.google.com

What happens after we die? This question has been long debated since the beginning of time. According to Plato (1952), in his Dialogues, one of the conversations that occurs between Socrates and his friends before his sentencing to drink poison, as they disputed the idea of the destination of a man's soul after death, the narrative is recommended to any reader for further insight into the topic of the afterlife for those who possess or have an affinity for philosophical thought.

The idea of investigating such a question becomes apparent in the response that Simmias gives to Socrates in understanding his position on the hereafter, which is a great point of reference for investigating any topic that one does not truly comprehend. The idea is as follows: as Plato (1952) suggests, the real beginning of understanding comes when we not only accept but also truly question assertions, beliefs, and ideas. In this space, we respectfully challenge and object to what is presented, engaging with ideas and beliefs more deeply. Maturity, then, is marked by our willingness to seek clarification and form our own opinions, ideas, and assertions—the true start of knowledge. It is clearly unbecoming for anyone to form opinions or make decisions without first investigating, analyzing, and seeing the reality for themselves, rather than simply accepting assumptions.

This pursuit should follow two main paths: being taught or discovering for oneself. If neither is possible, the next best course is to rely, as much as possible, on the most indisputable and unarguable sources of information, theories, or positions as ballast—keeping one's ship afloat on the journey of life. This steadiness remains until higher or divine insight is found to propel the vessel onward, helping it weather storms and move forward with greater assurance (p. 235). Maybe a better question is, knowing that all of us are going to die someday, how can I better prepare my soul for what lies ahead?

Reference:

Plato. (1952). Phaedo (B. Jowett, Trans.). In R. M. Hutchins (Ed.), The dialogues of Plato (Vol. 7, pp. 220–251). Encyclopedia Britannica.

Sailing Toward Clarity: Long Established Insights for a Confused Age

"resilience against the current" free AI image www.gemini.google.com

We ought not to pursue what merely tempts or entices us, but instead train our minds to resist the prevailing confusion of our era. As Plato (1952b) notes in his Seventh Letter, “his mind had fallen under the spell of the culture” (p. 805), describing the condition to which a political leader of his time had succumbed. Centuries ago, Plato recorded a hypothetical dialogue between his teacher, Socrates, and his brother, Glaucon, to convey uniquely Platonic ideas. In this work, Plato’s Republic, he identifies three types of men: those who desire wealth, those who strive for honor and praise, and those who seek truth and wisdom (Plato, 1952a, p. 421). Of these, those who pursue moral ideology and discernment represent the most virtuous path, aligning with classic teachings on codes of behavior and self-mastery according to J. VanderWeele (2024).

Each of us holds, to varying degrees, an imbalance among these three motivations in our personal, professional, or communal lives. Left unchecked, this imbalance can become unmanageable, leading to the destruction of a person—namely, the loss of one’s soul. Plato’s dialogue between Socrates and Glaucon, rich in mythological prose, uses the image of the Chimera—a creature with the body and head of a lion, a secondary head of a ram, and the tail of an adder—to illustrate this inner struggle (Plato, 1952b, p. 425). When one part of our nature dominates, the others are overpowered. We can recognize this duality within ourselves and know it to be true.

This dialogue serves as a lens through which we can examine the enduring challenges of personal influence. By exploring the tools of persuasion, instruction, impact, service, and mutual commitment as Platonic attributes toward a common goal, I aim to offer a unique contribution to the already abundant leadership literature—one rooted in a return to classical wisdom.

According to Erickson (2013), a theological scholar, most people grapple with a central question: What does it mean to be human? His research distills this question into several probing themes about our basic needs and motivations. Are we, at our core, like robots—mere instruments built to perform tasks, our value tied only to what we produce? Or, as creatures at the top of the food chain, are we simply manipulated by rewards and punishments? Do Freudian drives for carnal satisfaction define us? Are material possessions the true motivators behind our daily toil for shelter, food, and clothing? Are we nothing more than cosmic dust—electrons and protons destined for a brief, laborious existence before fading into despair? Or does the pursuit of knowledge, power, and intellectual achievement give our lives meaning? Finally, could it be that the essence of humanity is found in community—the relationships that shape and sustain us? By the end of this essay, I invite the reader to seriously consider that cooperative relationships are as vital to life as oxygen itself.

These motifs are not just abstract questions—they demand our attention in a world saturated with technological distraction. As mentioned, it is easy to get entranced by the culture of our times. By reframing scholars' inquiries, we find ourselves at the very heart of human existence. As Erickson (2013) notes, people are fundamentally preoccupied with themselves and their place in the world. While much can be written, argued, and debated about what motivates an individual, each of these themes occupies a genuine place in the human experience. To wrestle with them fully, we must also allow space for the possibility of a higher power at work in all of humanity.

Soul growth, or spiritual formation, has always sought to address the root of our struggles: selfishness, self-centeredness, narcissism, and our preoccupation with meeting our own needs and desires. Each of us harbors a basic instinct to be significant—to earn prestige, to stand in the spotlight, to appear put together as we stake our claim in society. We strive for shelter, clothing, and food. Yet, when we understand that we are created for a purpose beyond simply securing these things for ourselves—when we consider what God desires to do for us—we begin to grasp how little we truly know about Him. The more we seek understanding, the more aware we become of our own lack of wisdom. We may possess some knowledge, perhaps even advanced degrees, but our wisdom is often lacking, clouded by the pollution of worldly thinking. Let’s borrow an insight from human anatomy and physiology and, for a moment, shift gears to explore the kidney's function—connecting it to the idea of mental pollution caused by worldly thinking.

The kidneys, among their essential functions, regulate fluid balance and blood pressure, filter metabolic waste products, and maintain blood pH (George & Neilson, 2018). Acting like oil filters in a car’s engine, they keep our system clean. When kidneys are damaged—whether from developmental problems, uncontrolled high blood pressure, poorly managed diabetes, or exposure to toxins—their filtering fails. This leads to symptoms ranging from fatigue and weakness to shortness of breath and fluid-retention-related swelling of the legs (Suneja et al., 2020).

When kidney dysfunction becomes chronic, people with chronic kidney disease (CKD) often need dialysis—an external filtration process—to remove built-up waste (Bargman & Skorecki, 2018). Dialysis is life-saving and typically requires three sessions per week, each lasting 4 hours. For some, a kidney transplant is the only long-term solution. Without these interventions, CKD is ultimately fatal.

Now, imagine our minds are like kidneys. If we honestly examine our thoughts and patterns, could there be lingering debris from past hurts or from worldly influences? Has cynicism or pessimism crept in, crowding out spiritual reflection and soul care? If so, perhaps our minds can suffer a kind of chronic thinking disease—and maybe, metaphorically, we need a sort of brain dialysis to clear away the buildup of unhelpful thoughts and emotions.

Scripture encourages us to look beyond our own needs and consider the well-being of others (The Holy Bible, New International Version, 1999, Philippians 2:4). This calls us to a higher purpose—and to spiritual practices that cleanse our thinking, much like kidneys cleanse our blood. While we do not have the option of brain dialysis or a mental transplant, we can still embrace what humanity has long known: sharing life in community helps us endure, grow, and truly flourish.

Building on this, if we do not recoil from the teachings of classical insight and philosophy, if we remain courageous and content to be lifelong learners, like a whitebelt in the dojo of life in the pursuit of spiritual practices, if we, as persistent disciples, follow and practice the teachings of Jesus, and if we remain steadfast and pay attention like a captain of a seafaring vessel, avoiding being carried off by the waves and swells of popular culture, we move closer to a rich and fulfilling spiritual life.

To recapitulate what Plato (1952b) regarded as most important for governing a state—principles equally applicable to our homes, workplaces, and communities, or whereever we come in relation to our fellows—he reminds us: “there will be no cessation of evils for the sons of men” (p. 801), unless we strive for and pursue with earnestness the most noble things, for ourselves and for those around us.

References:

Bargman, J. M., & Skorecki, K. L. (2018). Chronic kidney disease. In J. Larry Jameson & Anthony S. Fauci & Dennis L. Kasper & Stephen L. Hauser & Dan L. Longo & Joseph Loscalzo (20th Eds., Vol. 2), Harrison's principles of internal medicine (pp. 2111-2121). McGraw-Hill Education.

J. VanderWeele, T. (2024). A Theology of Health: Wholeness and Human Flourishing. University of Notre Dame Press. https://doi.org/10.1353/book.129052

Erickson, M. J. (2013). Christian theology (3rd ed.). Baker.

George Jr., A. L., & Neilson, E. G. (2018). Cellular and molecular biology of the kidney. In J. Larry Jameson & Anthony S. Fauci & Dennis L. Kasper & Stephen L. Hauser & Dan L. Longo & Joseph Loscalzo (20th Eds., Vol. 2), Harrison's principles of internal medicine (pp. 2089-2099). McGraw-Hill Education.

Plato. (1952a). Book IX of The Republic (B. Jowett, Trans.). In R. M. Hutchins (Ed.), The Great Books of the Western World (Vol. 7, pp. 416–427). Encyclopedia Britannica.

Plato. (1952b). The Seventh Letter (J. Harward, Trans.). In R. M. Hutchins (Ed.), The Great Books of the Western World (Vol. 7, pp. 800–814). Encyclopedia Britannica.

Suneja, M., Szot, J. F., LeBlond, R. F., & Brown, D. D. (2020). DeGowin's diagnostic examination (11th ed.). McGraw Hill.

The Holy Bible: New International Version. (1999). Cornerstone Bible Publishers. (original work published 1973)

Building Resilience: Lessons From History, the Marines, and Everyday Life

"modern training/ancient philosophy"free AI image www.gemini.google.

Cardiovascular disease remains the leading cause of death worldwide. Despite targeted efforts to promote healthy behaviors, expand access to medicine and nutritious food, and eliminate smoking, progress in improving cardiovascular health has fallen short—especially for underserved communities who need support the most (The Lancet, 2025).

While the challenge may seem insurmountable at a global scale, meaningful change starts with individual choices. Each of us can help reduce the burden of cardiovascular disease by taking steps to optimize our own health. As we age, staying active and dedicating energy to preserving functional fitness requires effort, patience, and perseverance. Yet it is through these personal commitments that we lay the foundation for broader public health improvements. This connection between individual resilience and collective health has deep historical roots, as seen in Plutarch's writings.

According to Plutarch (1952), in his description of Fabius, “surrounded by many enemies, he saw the wisdom of inuring his body to warlike exercises” (p. 141). These warlike exercises represent preparation for external threats, much like those faced in the first and second centuries when nations brandished sword and shield to conquer others for resources. As a Marine, I am intimately familiar with such practices—hand-to-hand combat, boxing, wrestling, running, obstacle-course maneuvering, and, of course, lethal marksmanship—all designed to build a body resilient to enemy threats. This connection is no surprise; however, it is arguably clear that one of the threats to our own health and wellness may be attributed to the lack of attention to our physical health, whereas imminent threats may not be as apparent as in the 1st and 2nd centuries; today's threats may be inconspicuous, like inactivity.

Although the methods have evolved—marksmanship training, for example, is not as ingrained as it was three decades ago—the core principle of inuring my body remains central in my life. I approach resilience with a twofold strategy: physically, through vigorous activities like running and weightlifting; and mentally, through focused, intentional reading to manage internal stress. This mindset also supports the behavioral modifications recommended for adults to reduce cardiovascular risk—most notably, increasing physical activity.

Workplace stress is a real threat; unmanaged, it becomes a physiologically burdensome response to daily challenges. There is no vaccine to boost our immunity to its health effects. Yet, a hallmark of good leadership is effective stress management. Plutarch (1952) also recounts how Cicero, a Roman of historical importance who devoted his life to the study of philosophy, argued that to be considered healthy meant being able to endure strain, toil, and burdens (p. 707). With perseverance and practice, this skill can pay dividends. As Miller and Keller (2026) note, when stress becomes unmanageable, it can rob individuals of focus, impair decision-making, and contribute to malaise and decrepitude.

Choose activities that match your strengths and interests.

Growing up, I was no stranger to physical labor—mowing the grass, edging the lawn, raking leaves, and sweeping up dust and debris. I also spent time working on the Gulf Coast, unloading shrimp boats and working at bait camps. These experiences were full of sweat, hard work, and perseverance, shaping my appreciation for effort and resilience. As I’ve grown older, my high school and military experiences deepened my affinity for the weight room and running, turning physical training into a labor of love. What activities do you enjoy that pay dividends in health?

Be a positive role model for others.

Setting the example has been a guiding principle for me since my time in the Marines; in fact, it’s something we deeply identify with. One of the fourteen leadership traits is "bearing"—maintaining an appearance and demeanor that aligns with one’s role to influence others. In essence: practice what you preach (Training and Education Command, n.d.).

Make self-improvement a daily habit.

Progress, not perfection, is the ideal to strive for. The Marines instilled in me the importance of seeking improvement in one’s abilities—an expectation not only for those in formal leadership roles, but for anyone in a position to influence others (Training and Education Command, n.d.).

While being strong and fit is vital for facing enemy threats—a principle central to our military—a deeper look at the reasons for training both body and mind is worthwhile. I believe this focus can be broken down into three key approaches, as mentioned. A reminder: first, find an activity you genuinely enjoy or feel drawn to, and strive to improve at it. Second, aim to set a positive example for others. Finally, make a daily commitment to self-improvement. Done consistently, one should be able to answer the question: What habits can you adopt to improve your personal health, resilience, and strength?

References:

Miller, J., & Keller, D. (2026). Six Ways Leaders Harness Stress. Harvard Business Review, 104(4), 100–111.

Plutarch. (1952). The lives of noble Grecians and Romans (R. M. Hutchins & M. J. Adler, Eds.). In R. M. Hutchins (Ed.), The Great Books of the Western World (Vol. 14, pp. 1–897). Encyclopedia Britannica.

The Lancet. (2025). From innovation to impact in cardiovascular disease. The Lancet, 405(10494), 2023. https://doi.org/10.1016/s0140-6736(25)01182-1

Training and Education Command. (n.d.). Principles of Marine Corps leadership. https://www.tecom.marines.mil/Portals/120/Docs/Student%20Materials/CREST%20Manual/RP0103.pdf

Rooted in Wisdom: Ancient Lessons for Modern Life

"smartphone roots" free AI image www.gemini.google.com

It is widely known that during the second and third centuries, ancient Mediterranean societies—such as Athens in Greece and Rome in Italy—were renowned for their historical significance and intellectual achievements. These civilizations were shaped by polytheistic belief systems, with many gods forming the foundation of their faith and daily life. However, as Christianity began to spread throughout the region, it marked a pivotal cultural and spiritual transformation. The emergence of a monotheistic faith challenged long-standing traditions and introduced new values and perspectives. This shift underscores the enduring human inclination to seek meaning and guidance through belief in a higher power, a belief that has remained a cornerstone of productive societies throughout history.

Parallels from great governmental leaders who expressed belief in the gods can still inform our understanding of organizational leadership today. One does not need to hold political office to influence the citizens of a province, district, or community; rather, a crucial element of leadership—one I will argue for—is possessing faith in a power greater than oneself.

For this, we can draw from the biographies of Plutarch, who chronicled figures of national importance in the early centuries of the known Roman world. Fabius, also known as Ovicula—a Latin term meaning "lamb"—was notably recognized for his mild temper, stable disposition, and long-suffering in learning. From a young age, he demonstrated signs of prudent leadership, resolute diplomacy, and courage during his consulships. According to Plutarch (1952), Fabius encouraged the people, “exhorted them not to fear the enemy, but by extraordinary honor to propitiate the gods” (p. 142).

Aligning our actions with the example set by early historical figures requires genuine effort and commitment. Serving faithfully and helping others is often challenging, demanding perseverance and selflessness. Remaining loyal and obedient to one's faith is an ongoing process that tests our dedication and persistent resolve. If we aim to be good stewards of the resources and personnel entrusted to us, with sincerity at the forefront, our faith is the locomotive behind that drive. Through diligent effort to transform our attitudes, we open our minds to be shaped by stories of those like Fabius.

In today’s world, social media presents both psychological and professional challenges, often amplifying feelings of jealousy and greed. To counteract these negative influences, we must remain vigilant in removing pride and envy from our hearts, recognizing that they can easily arise from misguided ambition or comparison. Despite these struggles, positive qualities like faithfulness, self-control, and goodwill can also take root and flourish within us.

By reflecting on the examples of ancient leaders, we can discern which virtues to adopt and how to put them into practice for the benefit of others. We are called to steadfastly pursue good not only within our communities but also in our workplaces and everyday interactions. Opportunities to serve, encourage, and build others up are present in every area of life. Like diligent farmers, we must continually cultivate our minds and character. We are thankful for the biographies Plutarch documented, which have resurrected mentoring moments for the present. We anticipate a harvest that will enrich both ourselves and those around us.

Reference:

Plutarch. (1952). The lives of noble Grecians and Romans (R. M. Hutchins & M. J. Adler, Eds.). In R. M. Hutchins (Ed.), The Great Books of the Western World (Vol. 14, pp. 1–897). Encyclopedia Britannica.

Ancient Wisdom for Modern Leaders

 

"bloodhound search" free AI image www.gemini.google.com

If I had a hundred lifetimes, I would try to read all the books ever written. While this is an overwhelmingly impossible task, there are certainly books that demand to be read. In my experience, the real challenge is staying focused: I am easily distracted by bibliographies, which send me on a bloodhound search for more reading and knowledge. Many astute readers will identify with this experience—especially in literature and academic journal articles—where it is all too easy to get lost on a bibliographic off-road journey.

As a leader in my organization, I seek out mentoring through books, articles, and other published literature to help me as I help others. A few years ago, I was able to purchase, at a bargain, a 1952 set of books—Great Books of the Western World—which turned out to be a modest investment that has paid great dividends in my development as a leader, or circumspecta ductio. In the absence of a formal liberal education, these volumes have helped to fill the gaps in my learning. Plutarch, with his historical accounts of Greek and Roman statesmen and military figures, and his portrayals of governmental stewardship, has offered me insight into my own actions, behaviors, and attitudes. Reading the classics has enriched me beyond measure, stretched my thinking and contemplative life, and reaffirmed, time and again, my innate constitution. It is comforting to know that others have gone before me and traveled the same journeys. Pericles, in particular, has recently been a source of guidance and perseverance for me, especially on days when I lack enthusiasm for the work.

At a young age, I remember admiring people I wanted to emulate and trying to model myself after them. I have written about how Rocky inspired me as a youth, as did the US Marines I looked up to during my uniform years, various coaches, and a select few nurse preceptors who guided me as I cut my teeth in critical care. Yet those breathless, ancient influencers of old should not be abandoned, and their stories should not be left for dust on the shelf—their lives continue to provide new strength through the lessons of history and their distinctive ways of living. As Plutarch reminds the reader, “we find in the acts of virtue, which also produce in the minds of mere readers about them an emulation and eagerness that may lead them on to imitation” (Plutarch, 1952, p. 121). For that matter, a summary of Pericles and his attributes worth imitating will be the bulk of the following lines.

He made himself of service to his country and his people, and surrounded himself with a great mentor, Anaxagoras—nicknamed Nous for mind and intellect. Keeping his thought life above mediocrity and always pursuing purposeful living allowed him to remain calm, serene, and unshaken in public meetings and while speaking. In military service, he conducted himself fearlessly and dauntlessly. His disposition did not favor friendship with only the rich and few, but with the marginalized and many. He aimed for high ideals in his statesmanship, not only in the presence of others but also when out of the public eye, aspiring to be above reproach—not only to have hands clean of accusation, but also a conscience free from blame.

He took great pains to keep his integrity unstained and devoted energy, money, and resources to relieve the suffering of the poor. Mentoring others and sharing his knowledge of economic governance were also hallmarks of his leadership. He would not engage in fights with other nations if they were too hazardous or unproductive, nor did he envy the honors most generals craved. Never seeking to imitate them, he always put the safety of his nation first. Not easily influenced by public opinion, nor backing down from his own internal guide, he maintained his course of action and was not easily swayed. He was not ambitiously hungry for foreign lands but focused on improving his own country with the resources it already possessed. Yet he was not immune to thinking highly of himself and his successes—a hint of pride and arrogance crept in. Although others tried to discredit him, suggesting that age and illness would erode his inner virtues, he maintained his character and integrity. He endured ridicule for some failures and for occasionally giving in to envy or passions of the heart, but he remained true to himself. When setbacks and mishaps came, he kept his mind steady, his spirit high, and remained untroubled (Plutarch, 1952, pp. 121-140).

Reference:

Plutarch. (1952). The lives of noble Grecians and Romans (R. M. Hutchins & M. J. Adler, Eds.). In R. M. Hutchins (Ed.), The Great Books of the Western World (Vol. 14, pp. 1–897). Encyclopedia Britannica.

Serving Others: Reflections from the Hospital to History

"driving home" free AI image with www.chatgpt.com

After removing my scrubs, I scan my badge and drop the gray, boxy uniform in the return bin—a routine I do every day before heading home. Then, I change back into my t-shirt and joggers, since I like fitness clothes for two reasons: they’re comfortable and, honestly, it’s in fashion to look athletic. As I head out of the hospital, one of the nurses—just coming off her shift after handing off her patients—stops me and says, “Thank you for helping my patient today.” I tell her, “No problem.” Earlier, one of our members needed help with their co-pay, so I was called to the bedside to see if I could assist. I ended up working with our billing and admissions experts, and roped in other leaders in our organization to help our mutual patient. After the workday, on our way to the parking lot, the same nurse says to me, as a follow-up, “You like to help people, right, Brian? You’re always helping us.” I told her I try to be as helpful as I can. On my way home, I started thinking about the concept of helping others or serving others—something I feel is missing in our nation and communities. Where does serving others, or the idea of being hospitable, stand today? Whether that question can be answered earnestly—and whether I can guide your thinking or shape this traveler's tale—is something only you, the reader, can decide. It may be that faith is a part of serving others.

Faith involves both contemplation and action—reflecting the message of St. James that belief must be expressed through duty to others (The Holy Bible, New International Version, 1999, James 2:26). Caroline Kennedy, the daughter of late former President John F. Kennedy, as highlighted in an interview she had with Eric Metaxas (2019) expressed in her interiew this balance between inward conviction and outward action is a lived reality for her, as well as many Christians. Her father, most profoundly, notably commemorated for his inaugural address in 1961, “Ask not what your country can do for you; ask what you can do for your country” (National Archives and Records Administration, n.d.). It is a testament to the impact he had not only as a father but also in public service, and to the role faith played in the Kennedy family. Faith and serving others are apolitical. The link to the interview can be found here.

In addition, if we take a moment to paraphrase the 16th-century English chancellor, Francis Bacon, as Bowen (1963) notes in her biography of the impact he had with his philosophical views, declared that some books should be sampled like an appetizer, some swallowed, and others devoured (Bowen, 1963, p. 88). Bacon’s advice stands firm. One such book is the biography of Deidrtich Bonheoffer, by Eric Metaxas.

Imagine living in a world where the systematic purge of human beings—especially those of different races and ideological backgrounds—was orchestrated by a tyrant determined to create a so-called supreme race. This scenario is not difficult to envision, as it was a grim reality on the European front of World War II, less than a century ago. While the horrors of the concentration camps and atrocities committed against German Jews are often taught in elementary history, a lesser-known truth is that among Hitler’s targets were the most marginalized and defenseless—those who were infirm, weak, or ill, including hospital patients and the convalescing.

According to Metaxas (2010, p. 184), who wrote extensively on the historical significance of Dietrich Bonhoeffer, Hitler described those needing care in hospitals as “needless feeders” and “unfit to live.” Some of Hitler’s most brazen acts involved pressuring hospitals to surrender their sick and ill, so they could be “put out of their misery.” This makes clear that Hitler’s tyranny targeted not only those of Jewish heritage, but also the vulnerable, and that his regime was fundamentally opposed to the church in which Christian views were made real by caring for the sick and needy. In the face of such evil, Bonhoeffer—a German Christian—stood in opposition to the Third Reich.

Is it not a great privilege to live in a country where tyrants do not rule, where we truly have freedoms that many other nations do not? If there is a strong correlation to those who have served, is it not because of great sacrifice, a sense of duty, and community that we enjoy such freedoms? The stark contrast between John F. Kennedy’s leadership and Hitler’s style of government is understated and not the intent of this dialogue, but what Eric Metaxas makes clear is how Bonhoeffer—a German Christian, despite being caught up in the diabolical environment of Germany at the time—clung to his faith and sense of service. Giving up his life for his convictions, Bonhoeffer’s example is a higher calling to those of us who profess the Christian faith.

According to some, those in positions of power and influence can be either loved or feared by their constituents, employees, or citizens, since people are, by nature, both inclined to obey and resistant to authority (Bass, 2008, pp. 51-55). Leadership styles and influence vary, but servant-style leadership—putting others' needs first—tends to resonate more with some than with others. Robert Greenleaf’s theory of servant leadership encourages leaders to set aside ego and self-interest in favor of serving others. Embracing the responsibility of being dutiful is a virtue of leadership and a character trait that may be lacking in some, but not all. Though we need not be national political figures, we can each strive to serve others through small acts of help and kindness, no matter our time or place.

References:

Bass, B. M. (2008). Models and Theories of Leadership. In The Bass Handbook of Leadership: Theory, Research, & Managerial Applications (4th ed., pp. 47-78). essay, Simon & Schuster.

Bowen, C. D. (1963). Francis Bacon: The temper of a man. Little, Brown.

National Archives and Records Administration. (n.d.). President John F. Kennedy’s inaugural address (1961). https://www.archives.gov/milestone-documents/president-john-f-kennedys-inaugural-address

Metaxas, E. (2019). Caroline Kennedy: Life, Work, and Leadership | Socrates in the City.https://socratesinthecity.com/watch/caroline-kennedy/

Metaxas, E. (2010). Bonhoeffer: pastor, martyr, prophet, spy. Thomas Nelson.

The Holy Bible: New International Version. (1999). Cornerstone Bible Publishers.

The Real Measure of Privilege: Why We Get It Wrong?

 

"flight deck PT" free AI image www.gemini.google.com

In the spring of 1995, our MEU anchored off the eastern coast of Africa, just below the Horn—about 10 to 12 miles from shore, close enough to see land clearly on the horizon. Our area of operations was the region around Somalia’s capital, Mogadishu, just north of the equator. I remember the weather: warm, with rolling clouds reminiscent of Texas skies, but without the oppressive humidity I knew from home. The ocean breeze was salty and soft, the sea itself calm. From the flight deck of the USS Ogden, our amphibious transport dock, the mood was quiet and focused—a rare stillness before Naval flight and LCAC (Landing Craft Air Cushion) operations began. That day, everything felt routine. The ship, affectionately called our “rust bucket,” drifted peacefully as we awaited orders to go ashore.

Prior to the beach landing and Operation United Shield, our days were structured and repetitive: wake up, do PT, eat chow, do live-fire weapons training off the aft deck, eat chow, do gear and weapons maintenance, eat chow, and do a couple of fast-rope drills from CH-46 helicopters to kill time. We made sure our Humvees were ready to roll at a moment’s notice; however, physical training helped manage stress and keep our nerves steady as we waited for the final hour.

Looking back on that operation and the experience some thirty years ago, I began to reflect on what it really means to be privileged. My time in the Marines forced me to consider privilege in new ways—not just as a matter of material advantage, but as a collection of opportunities, responsibilities, and challenges that shaped my character. Later in life, with more body fat around my waist and more white tinting my beard, I have found myself questioning what it truly means to possess privilege, especially when comparing my circumstances to those of the people of Somalia. While I was born in a country with freedoms and liberties, many in Mogadishu were burdened by civil war and the daily struggle to secure basic necessities like clean water, food, and safety. In places where government and diplomacy are absent, and power is held by the corrupt and violent, basic human rights are stripped away. As scholars have pointed out, it is unjustifiable when some enjoy comfort and resources while others suffer intolerable deprivation (Edwards, 1967, p. 198). What does it actually mean to come from privilege?

According to Webster’s, privilege is a special right or benefit granted to a person (Kauffman, 1989, p. 270). Some might say my service in the Marines was a privilege, though I volunteered at eighteen, nudged by my father to find direction. Yet, when most people talk about privilege, they’re usually referring to advantages conferred by birth—family name, inherited wealth, or social status. Another perspective sees privilege as a liberty or status assigned to someone simply because of where they were born or the community they belong to (Edwards, 1967, p. 195). As a native Texan, I never felt I was born into privilege.  

My family has no notable ancestry or special status—our name is ordinary, and our story is unremarkable. Privilege, for me, was never something handed down; it was something I had to work for. Yet the more I reflect, the more I realize that simply being born in a place of relative peace and opportunity is itself a kind of privilege—one that millions are denied through no fault of their own.

Maybe true privilege isn’t about wealth or status, but about recognizing the responsibilities that come with our advantages, however modest they may seem. If we can acknowledge this, perhaps we can do more to make sure opportunities and basic rights are accessible to everyone. That, to me, is the real challenge—and the real measure—of privilege in our world today.

References:

Edwards, P. (1967). Rights. In The encyclopedia of philosophy (Vol. 7, pp. 1-545). Macmillan company & the Free Press.

Kauffman, L. (1989). Webster’s dictionary. Webster’s Dictionary. https://archive.org/details/bwb_S0-CCA-267/page/270/mode/2up

Footprint on the Foe

"footprint" free AI image www.gemini.google.com

There is a nail-scarred footprint on the back of Satan's neck

Although for a time and here for now, he will make your life a wreck

But take great heart, for the Christian as Paul eagerly foretold

His grace is sufficient for us, and in weakness we are bold

 

After our conversion, we’re challenged to forsake and to wean

To turn our back on the world and pursue daily cleaning

To take captive every thought, but not as a pompous scholar

But to humble ourselves and to uplift his mighty honor 

 

If we only read and try to apply it as a mindful thinker

We cease to change the world and are prone to pointing fingers

Graves are filled with dead corpses that never met perfection

Maturity was lost, and growth stunted for His great affection

 

What pleasures got in our way? What pride of one's life?

Hindered the fullness of the fruit with no thought of the afterlife

He who started a transforming work in us won't stop or delay

Can a verse in a poem be comfort if we are bent to keep astray?

 

The battle is always present deep where the spirit dwells

Fatigued, we fight all day to claim victory over ourselves

Labors and mercies feverishly offered, poured out, and spent 

To what end will we decay before we accept why he was sent?

 

Known is the walk that is stony and climbs all uphill 

Leaning forward in the fight is His divine will

No discipline at the time seems pleasant to enjoy

But maybe he established a lesson, and it should be employed

 

Warriors hate to admit defeat and to admit we are weak

Affliction molds our hearts; that is his loving technique 

God is quite clear that he will abolish our ego and our pride

Whenever we are haughty, He turns his face aside

 

He came to show the way and to flip us upside down

There is a lot of discerning from under that thorny crown 

Denying all of ourselves and following the honored king

Dying in our own way, we must perform spiritual hygiene

by: Brian Zeringue

 

Mist, Granite, and Gratitude: Two Days in Yosemite

Justin Zeringue and Sequoia 2026

Felled trees in great quantities and droves of chainsawed lumber paint the view and define the landscape. Parts of it feel almost apocalyptic; other parts, heavenly and celestial. Dead and plentiful, yet life persists among it all. A single white-headed, faintly yellow-beaked, large brown-feathered frame—an American Bald Eagle—sat atop a gray, fire-damaged pine tree in solitude along State Route 41, which merges into Wawona Road at Yosemite’s southernmost entrance in the middle Sierras of California. A massive section, scarred by a not-so-distant fire, had devastated thousands of acres of forest. Long tree stalks, no leaves, branches gone. Gray. Burnt. Charcoal. And there, in plain sight: a bald eagle. I think: how would Emerson describe this bird of prey? Two words: self-reliant.

At the perimeter of one of America's premier national treasures, just before entering Yosemite National Park, we saw our first real creature—a moment we would have missed if not for the other onlookers who had pulled off to the side of the road. One sightseer stood with a cell phone, pinch-zooming for a better shot, while another, next to their Subaru Outback, came prepared for the moment with a 35mm camera fitted with a magnificent, long black zoom lens. We glimpsed the scene from a quick 15 mph drive-by on the narrow, windy road—Justin at the wheel, me navigating, Shawn in the back as she disdains twisty, narrow roads. I suggested we stop for a closer look, but to no avail; we kept going. It was my first American Bald Eagle sighting. Such was the beginning of our two-day trip from Los Angeles—leaving behind emails, traffic, and the urgency of daily life to embrace nature on a must-see, bucket-list Spring Break getaway. Just north, about five hours away, lies the national park renowned for its majestic granite peaks and composed, dignified, and heroic Sugar and Ponderosa Pines.

Shawn and Justin bridge before the Mist Trail head, 2026

I begin to feel small and insignificant as I approach Yosemite Valley. A pit stop lets us take in the picturesque scenery, often captured by artists and oil painters—the iconic Wawona Tunnel view, with El Capitan on the left, Bridalveil Falls on the right, and, in the background, a sliver of granite: Half Dome. The day is a parking frenzy, from environmentally conscious SUV and Tesla owners to massive 28-foot sightseeing buses filled with camera-toting foreign visitors, including us, all vying for a glimpse and a photo of the breathtaking view—each of us eager to claim our "been there, done that" moment.

El Capitan in the background 2026

Towering trees—pines and firs—reach for the sky, their leafy branches protruding from rock cliffs and the valley floor between El Capitan and Bridalveil Falls. Standing next to them, you can’t help but feel small. Coming from the southern or western entrance to Yosemite, we arrived during the winter melt. Luckily, we were met with sunshine and a temperate climate—chilly enough for a sweatshirt in the morning and midday shade, but warm enough for t-shirts and joggers in the sun. Shawn had made reservations at Yosemite Lodge last winter as we planned our trip—except for the girls, whose schedules didn’t match up with Justin and Shawn's week off.

 pizza at The Deck

We slept at Yosemite Lodge—a modern, motel-style room with two twin beds, a shower, a small fridge, a wall-mounted television, and, for those of us who depend on technology, a WiFi password. Behind the lodge, a small foot-worn trail leads to a smooth, calm stretch of the Merced River. After a brief five-minute walk in sandals, I squat down to touch the running water—it’s shockingly cold, like fresh-melted snow. On our first evening, after a short hike near Yosemite Lower Falls, we devoured fresh oven-fired pizza at The Deck in Curry Village.

Yosemite Lodge also has a cafeteria with large touchscreens for ordering breakfast, lunch, and dinner, plus standard grab-and-go options, a grill, and—for those of us who need caffeine—fresh-brewed coffee with sugar and cream. 

There’s even a Starbucks nearby, where I happily sipped a hot Venti Pike with a full heart of gratitude the morning we drove home. I wondered what John Muir would think if he could see all the visitors at Yosemite today—transported somehow to the 21st century to witness these annual gatherings. I appreciate my technology, but also question how I would have fared almost 150 years ago, when El Capitan first astonished early travelers. I’m grateful for the work of Presidents Lincoln and Roosevelt, whose efforts made this a national treasure; without them, the land might have been developed and lost to privatization.

Justin having Pizza 

After a restless night of sleep, sharing a twin bed with Shawn, we woke to a quiet morning. Birds chirped just outside our door, and ground squirrels bustled around, unafraid and used to tourists. The presence of Lower Yosemite Falls was unmistakable as soon as we stepped outside—stillness, not many tourists. Still. Dignified. Reverent. The sound of the falls, gushing on the northern side of our lodge, filled the valley—a kind of white noise, incessant yet soft and resounding. Audible. Clear. Perceptible. We had a small bite to eat—protein bars, water, a couple of cups of coffee—and packed for our morning hike to the famous Mist Trail and Vernal Falls. We expected the trip to take just under three hours.

Shawn and Brian- Ponderosa Pine 2026

The paved trail, filled with avid hikers and climbers, attracts visitors from around the world—locals from California, Michigan, Washington, Ohio, and the Carolinas, as well as travelers from Australia and the Netherlands. We took advantage of the park’s shuttle buses—one Green, one Purple (I can’t recall which direction each went)—and on our way to the Mist Trail trailhead, we met other nature lovers, geared up with hiking poles, packs, granola bars, and trail mix.

Parts of the Mist Trail are reinforced and paved like a paseo before turning into a natural path of dirt, rocks, and smooth areas worn by years of foot traffic, gradually climbing toward the pinnacle section of Vernal Falls. The trail lives up to its name just below the falls, where fresh, crisp snowmelt crashes down on colossal granite rocks, instantly vaporizing and aerosolizing into a fine mist that soaks shoes, clothes, and any gear not protected by waterproof material. 

Mist Trail head 2026

Justin and Shawn near Vernal Falls on Mist Trail 2026

We paused to take photos of the falls, then continued up the granite stone walkway—the so-called “steps”—through a narrow, rail-protected path to the top. Just past the falls' soaking spray, our group became one less as Shawn deliberated between pushing forward and retreating out of fear of vertigo and heights. Justin and I saw Shawn back to the start of the trail, ensured her safety down the paved section, stopped for water and a restroom break, and finally retraced our steps up the path we had all just traversed.

As I followed closely behind Justin, who pushed up the path just faster than I felt capable of, I was overtaken by a dilemma. Should I stop him so we could go back and make sure Shawn got back safely to the visitor area near our lodge, or continue forward with this energetic, athletic, fearless seventeen-year-old, fueled by a full tank of risky behavior? As I wrestled with these thoughts, I prayed.

Breathing a little harder than usual at elevation, I felt the burn in my lungs and my heart pounding, as if it might burst through my chest. My Apple Watch told me my average heart rate was 70-80 bpm, but I could still sense my effort, not a 10 but more than a 5. My mind wandered to my education and training as I looked around at my position on the trail. I thought, if this were the place I suffered a stroke or heart attack, there would be no resuscitation efforts, no AED, no one nearby who could perform CPR—no rescue. And so, I prayed.

Vernal Fall on the Mist Trail 2026

Under my breath, as I often do before work, I said, “God, thank you for the opportunity to be here outdoors. Forgive me for my many sins, defaults, and errors. Watch over Shawn as she makes her way back to the lodge. Help me keep up with Justin and enjoy our time, and if I should pass out or have a heart attack, forgive me of all my wrongdoing and watch over my three kids and wife. Amen.”

From there, we made it again to the mistiest part of the Mist Trail leading up to Vernal Falls. As we trekked up, I noticed sections of the trail that were intentionally paved, earning it the nickname “the steps” among hikers. In awe, I walked up this section where carefully placed granite chunks—each weighing at least 150-200 pounds—formed innumerable steps. I thought to myself: someone was here before, placing these stones in this rugged terrain. Irregular. Coarse. Unpredictable. Sketchy. Disjointed.

Top of Vernal Fall part of the Mist Trail 2026

Years ago, there were no steps, no side rails; now there is a path, paved and thoughtfully constructed for future generations. Gratitude and appreciation infused my burning quad muscles, my burning inhalations, and pounding heart as I felt each beat. I struggled to stay on Justin’s heels, who, a few feet ahead, navigated the ascent with ease, strength, and vigor as if he had done this before. I am reminded of the autumn of my life; wear and tear take time to recover, and I am humbled as well. Once at the top, we would take a picture of Vernal Falls, sip more water, and begin our descent.

Faith, Balance, and Endurance: Temperance Across Occupations

 

"soldier, athlete, farmer, and nurse" free AI image www.gemini.google.com

The wise man knows that he knows not anything.- G. K. Chesterton.

Perseverance is the currency of faith; difficulty often presents opportunities for faith, as Harvard professor Tyler VanderWeele emphasizes in his book A Theology of Health, which articulates the interconnectedness of wellness, illness, and spirituality (VanderWeel, 2024). What do being a soldier, an athlete, a farmer, and a caregiver have in common? Each faces uncertainty despite their preparation and commitment. A soldier may dedicate themselves to service and still not return home. An athlete can weight train, sleep, and diet relentlessly but never place first. Even the most diligent farmer cannot guarantee a harvest every season. Despite a caregiver's best efforts, it is often impossible to offer relief to those who are suffering. In each case, effort does not guarantee results, yet these archetypes persevere, and resilience and temperance are virtues necessary.

According to VanderWeele (2024), temperance is the practiced virtue of abstaining from excessive pleasure and resisting temptations. Aristotle described temperance as finding the mean—acting with balance rather than in extremes. I have written about that here. Practicing temperance helps us develop resilience, teaching us to persevere when things do not go our way. When faced with setbacks, do we seek solace in faith and our relationship with God, or do we turn to fleeting earthly comforts? VanderWeele (2020), in Religion and Human Flourishing, explains that flourishing involves achieving balance in all areas of life. From a Christian perspective, spiritual flourishing means maintaining a harmonious relationship with God, especially as we approach the final days of life.

References:

Chesterton, G. K. (1925). The Everlasting Man. https://ccel.org/

VanderWeele, T. J. (2020). Spiritual Well-Being and Human Flourishing. In A. B. Cohen, Religion and Human Flourishing: Ed. (pp. 43–54). Baylor University Press. https://hfh.fas.harvard.edu/religious-communities

VanderWeele, T. J. (2024). A Theology of Health: Wholeness and Human Flourishing. University of Notre Dame Press. https://doi.org/10.1353/book.129052

Wisdom vs. Science: Why doing good is good for you

"being kind" free AI image www.gemini.google.com

Can acts of kindness or helping others truly improve health or reduce illness? This central question is supported by recent Harvard research indicating that kindness positively affects well-being. While the idea is not new, its enduring relevance can be traced to ancient Greece, where acts of kindness were believed to bring favor from the gods. For example, The Odyssey, as interpreted by Butler & Dirda (2013), illustrates how Odysseus, despite hardship, upholds himself and receives kindness while he hides as a beggar, highlighting its lasting value, especially in difficult circumstances.

Researchers at Harvard School of Public Health have explored how acts of kindness may impact both physical and mental health (Weziak-Bialowolska et al., 2021). Central to their findings is the idea that strength of character involves consistently acting for the benefit of oneself and others—essentially, practicing kindness. This research reinforces the broader argument that acts of kindness serve not only as a moral virtue but also as a foundation of well-being, resonating with the ethos of the healthcare profession, in which staff are entrusted to show kindness to patients (Westbrook et al., 2022).

Experiences outside research also support the key argument: acts of kindness have meaningful benefits. Will Guidara, a prominent New York restaurant owner, seeks staff motivated by altruism rather than mere personal gain, believing their kindness benefits both themselves and the business (Guidara, 2022, p. 81). This demonstrates the core claim—performing acts of kindness can create a positive environment and promote well-being.

Researchers at The Human Flourishing Institute emphasize that pursuing good through acts of kindness can significantly enhance life satisfaction, reduce anxiety and depression, and improve overall health (Harvard University, n.d.; Weziak-Bialowolska et al., 2021). These findings strengthen the main argument that acts of kindness are not only expressions of goodwill but also practical contributors to health and wellness. Even those outside of helping professions can benefit physically and mentally by incorporating kindness, suggesting that such actions are as vital as diet or exercise in promoting well-being.

References:

Butler, S., & Dirda, M. (2013). The Iliad and the Odyssey: Homer. Barnes and Noble.

Guidara, W. (2022). Unreasonable hospitality: The Remarkable Power of Giving People More Than They Expect . Optimism Press.

Harvard University. (n.d.). The Human Flourishing Program at the Harvard Institute for Quantitative Social Science. https://hfh.fas.harvard.edu/

Westbrook, K. W., Nicol, D., Nicol, J. K., & Orr, D. T. (2022). Effects of Servant Leadership Style on Hindrance Stressors, Burnout, Job Satisfaction, Turnover Intentions, and Individual Performance in a Nursing Unit. Journal of Health Management, 24(4), 670–684. https://doi.org/10.1177/09720634221128100

Weziak-Bialowolska, D., Bialowolski, P., VanderWeele, T. J., & McNeely, E. (2021). Character Strengths Involving an Orientation to Promote Good Can Help Your Health and Well-Being. Evidence From two Longitudinal Studies. American Journal of Health Promotion, 35(3), 388–398. https://doi.org/10.1177/0890117120964083

Fighting On: Reflections on Mortality, Spirituality, and Aging

'coyotes in the riverbed" free AI image www.gemini.google.com

We live next to the Santa Clara River here in Southern California. It is not uncommon to see local coyotes emerge from the hills and wander through our neighborhood, especially on these chilly spring mornings. Sometimes, we hear their howls echoing from the dry riverbed in front of our home. Recently, one was struck by a vehicle and left on the roadside until public workers arrived to remove it. Witnessing the death of another coyote made me reflect on life and mortality. As someone who works in healthcare, I regularly confront death, especially when treating patients with heart disease. These experiences, along with the recent loss of a dear coworker, remind me just how short life truly is. As I reflect on this, I think of a line from Browning: “I was ever a fighter, so one fight more, the best and the last! I would hate that death bandaged my eyes, and forebore, and bade me creep past” (Browning, as cited in Untermeyer, 1942, p. 876).

These personal and professional encounters have led me to reflect not only on the inevitability of death, but also on how we approach the process of aging. While many people search for the fountain of youth—wondering how to look younger and live longer—the real question might be how to age gracefully rather than bitterly (Brenner, 2023). Graceful aging encompasses not just physical appearance but also mental and psychological well-being, as well as the significance of spirituality as we grow older (Head et al., 2022). In reality, most people seek an insurance policy against death, desiring the promise of heaven or an afterlife. The pursuit of happiness, wellness, and longevity is nearly universal while we are alive, but when these aspirations seem unattainable, only then does “a sort of heaven” become appealing, as Erasmus (1941) observed. Ultimately, what happens after we die depends on one’s spiritual outlook.

Pascal, the renowned French mathematician, suggested there are three main types of people: those who have a relationship with God and strive to fulfill their calling in obedience and service; those who are searching for God but have not yet found Him; and those who neither seek nor have a relationship with Him (Hutchins & Adler, 1952). Scientists have found that aging can be accelerated by unhealthy behaviors, such as smoking or lack of physical activity, and that abundant food can also contribute to shorter lifespans. Brenner (2023), in a review of David Sinclair’s controversial book, Lifespan: Why We Age and Why We Don’t Have To—a book I have not yet read—raises thought-provoking questions about the science and ethics of extending human life. Perhaps part of living is embracing life's brevity?

The Greek poet Lucretius commented (Adler, 1952, p. 36) on the subject of death, suggesting that the siblings of death are brother, agony, and sister, illness, forging an alliance. In summation of closing a reflection essay on life, death, and what is to come, the ancients perhaps can offer some comfort in the form of a salve for all of us, regardless of any religious preference, because of the commonality shared by all, as none of us is immune to its truth.

References:

Adler, Mortimer J. (1952). Lucretius: On the Nature of Things. In The Great Books of the Western World. (Vol. 12, pp. 1-97). Encyclopedia Britannica.

Brenner, C. (2023). A science-based review of the world’s best-selling book on aging. Archives of Gerontology & Geriatrics, 104, N.PAG. https://doi.org/10.1016/j.archger.2022.104825

Erasmus, D. (1941). The Praise of Folly (H. H. Hudson, Trans.; 3rd ed.). Princeton University Press.

Head, J. H., Lawrence, R. M., & Cullinan, R. J. (2022). Ageing. In C. C. H. Cook & A. Powell (Eds.), Spirituality and psychiatry (2nd ed., pp. 355–374). Royal College of Psychiatrists.

Hutchins, R. M., & Adler, M. J. (1952). God. In The Great Ideas: A Syntopicon of Great Books of the Western World (Vol. 2, pp. 543-604). Encyclopedia Britannica.

Untermeyer, L. (1942). A Treasury of Great Poems, English and American: From the foundations of the English spirit to the outstanding poetry of our own time, with lives of the poets and historical settings (2nd ed.). Simon and Schuster.

Satire or Steadfastness: Conscience in a World of 6,000 gods

"many gods" free AI image www.gemini.google.com

According to Erasmus (1941, p. 46), in his satirical work, he made fun of Pythagoras, who concluded that man is miserable. Man's central problem is not that he is miserable, but that he is unable to choose between good and bad at all times. Sure, he can refine himself, engage in university to gather knowledge, work, and invest to become better off than his neighbor which is why he works so hard in the first place, and through personal effort or Epicurean practice, which was an ancient train of thought that the ultimate aim of man is to pursue pleasure as an end in itself (Edwards, p. 5), can attain some peace of mind intermittently. Just look around our world today; those thoughts are not so antiquated as they are in our communities.

Instead, the real struggle lies in the inner workings of the heart and conscience. No matter how much a person debates or denies the existence of conscience, it remains—a persistent voice wrestling within, beyond the reach of self-improvement or external achievement. Can anyone be good or bad? And by extension, answer the question ultimately from a faith perspective or argument of reason or even those who just plain decide to avert the question as our scholars have posited (Hutchins, 1952a, p. 543) entirely, does not negate the fact that the real question remains at the end of the day, is there some type of supernatural being out there, a creator, God, or is man top of the food chain or is there some sort of reward or punishment for being good or bad as it relates to mans interaction with God (Hutchins, 1952b, p. 605)?

I exercise my own personal faith in the God of the Hebrews, or the Christian God, though I understand that many other cultures have their own views of a deity. According to some, there are more than six thousand gods (Hutchins, 1952, p. 544). That's a lot of gods to choose from, worship, obey, and honor. How do we remain steadfast, faithful, persevering, and head to our calling if we follow the Christian God? Paul encouraged early Christians to grow in their knowledge of God (The Holy Bible, New International Version, 1999, Colossians 1:10). But our pursuit of faith is not just a matter of belief—it is revealed in how we live. Our actions and priorities, visible in how we spend our time, demonstrate what we truly value and teach others by example.

It is widely accepted that the environment shapes an organism, so Nietzsche argued that human beings are molded by their surroundings and become resilient through ominous conditions (Nietzsche, 1918). Environmental pressures over time produce resilience and resistance to change or destruction. If this is true, then within a theological framework, the environment of a faith-based community powerfully shapes a believer’s faith so that we are not taken captive by a worldly outlook on life, though not always adverse, sometimes as disciples we endure discipline from our heavenly father (The Holy Bible, New International Version, 1999, Colossians 2:8; Hebrews 12:7).

Together in the struggle,

Brian

References:

Edwards, P. (1967). Epicurus. In The encyclopedia of philosophy (Vol. 3, pp. 3-5). essay, Macmillan Company & the Free Press.

Erasmus, D. (1941). The Praise of Folly (H. H. Hudson, Trans.; 3rd ed.). Princeton University Press.

Hutchins, R. M. (1952a). God. In The Great Ideas: A Syntopicon of Great Books of the Western World (Vol. 2, pp. 543-604). Encyclopedia Britannica.

Hutchins, R. M. (1952b). Good and Evin. In The Great Ideas: A Syntopicon of Great Books of the Western World (Vol. 2, pp. 605-636). Encyclopedia Britannica.

Nietzsche, F. (1918). Beyond Good and Evil. Boni and Liveright, Inc.

The Holy Bible: New International Version. (1999). Cornerstone Bible Publishers. (original work published 1973)