Knowing Movie Download In Hindi Filmyzilla

[Clinio Lofton]

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This is a famous quote from John C. Maxwell. "A leader is one who knows the way goes the way and shows the way." This quote has become my definition for how I view leadership. (Originally posted on DailyPS.com)

Becoming a great leader means to influence others to accomplish an objective or goal while at the same time strengthening an organization or furthering completion of a purpose. A great leader is one who puts others above himself and aims to help them achieve their goals. The most accurate statement describing what it means to be a leader is a quote from John C. Maxwell.

A leader is someone who has a clear vision, (knows the way) follows that vision, (goes the way) and helps others to find their path (Shows the way). A problem that I notice in many leaders is that they often skip knowing the way and following the way and go straight to showing others the way. People will always buy into the leader before they buy into the vision. That is why most leaders fail.

Imagine a group of people that live in complete darkness. There is only one path that will take you to where there is light. In this world of complete darkness, no one has a flashlight. Over the years you discovered the way out of the darkness and into the light. The moment you enter the light, you see a flashlight right in front of you. A great leader grabs the flashlight, heads back to the people and begins guiding them along the path toward the light.

We reflected upon the wrath of God, and we said that the wrath of God is a reality, that the scripture is very clear that God gets angry with us, His wrath is upon us, He is not pleased with us, and He expresses that wrath upon us for the sake of our salvation, for the sake of our good. We said that the wrath of God proceeds from His very love, that God is love, that God loves us, and when you love someone and they do stupid things and foolish things and act wickedly, then it is very appropriate to be angry.

Orgi simply means anger, or wrath. Thymos is a word that translates as wrath or anger, but actually, in Platonic literature, that was a quality of human beings called the irascible, the zealous, the fiery, that there is a kind of fiery element, a thymos that is within human beings, and in the Scripture this is applied to God himself, that God has this kind of fiery, we might even say, impassioned, relationship to us that is expressed in wrath, or in anger, or in delight, or in pleasure. These things are spoken about in the bible and they are spoken about very realistically.

Some of the folks who have emailed me about what I had to say about the wrath of God on the radio found some objections to it, particularly in some of the Church Fathers, where you have the teaching that anger and wrath do not really belong to Divinity, as such, that God is perfect, that God is unmoved, that God is impassable, that God cannot be acted upon, and that certainly within the Divinity itself, these kind of qualities have no meaning whatsoever. In fact, they simply do not exist. There is a sense in which that is definitely true, and I think that if we took the Bible and how the Church Fathers interpret the Bible, we would see that within Divinity itself, within the Godhead, within the persons of Father, Son and Holy Spirit, there is no anger, there is no wrath, there is no passion, there are no emotions in a human sense.

But we have to be very careful here, because there is one sense, where folks would say that none of these things exist in God and they are not real for God at all, and they are not even real when God seems to show them to us. They base their idea on a Platonistic or Hellenistic view that a static, impassable, unchangeable, uncaused, pure being is perfection, and is perfection even for God, so that God then, is supreme being, that God is perfectly One, that God is unmoved, that God is impassable, and that comes from the Hellenistic tradition, reflecting philosophically on things, and coming to the conclusion that the perfect being would be immutable, impassable, unchanging, perfectly one, and this led to some very bad results for Christianity.

Namely, it led some people to claim that in the Trinity itself, in the Godhead itself, there is only the one God, and even Father, Son, and Holy Spirit are somehow ways of speaking about the one God who is perfectly one in Himself, that there is only relationship in God, but that the unity of God is so perfectly one that, even St. Augustine said in his book, De Trinitate that we only speak of three persons in the Godhead conventionally. We only speak about that because of the ways revelation speaks to us, but that God, in Himself, is not Trinity at all, He is perfectly one, and that the Father, Son, and Spirit are three modal expressions of the one God who is perfectly, arithmetically one, and so on.

Another bad result of this Hellenistic tradition was to just take all the elements of creation and to take being as opposed to becoming, unity as opposed to multiplicity, unchanging as opposed to change, immutable as opposed to mutable, and then saying God is the being, the one, the unchangeable, the immutable, the impassable, and that is divine perfection.

According to Christianity, following the Bible, that is just plain not true. The Christian view, and it had to be worked out over centuries, and perhaps it was only completely worked out in the 13th century, 1300 years after Jesus, in the great controversy of St. Gregory Palamas with the West about the reality of the divine energies and the divine actions, which St. Gregory and his confreres, and the Councils that are accepted by the Orthodox Church as true and universally received and accepted, is that the actions and the operations of God toward us are as divine and are as real as anything we can possibly say.

As Anselm interpreted, he said every time the bible speaks about wrath, or about anger, or about delight, or about beauty, or about glory, or about wisdom, this is only metaphor. These are just metaphors, these are just analogies, they do not really exist in reality. So, the Barlamites attack the Palamites in the 14th century by saying, you guys are nuts. You cannot really experience God. You cannot claim that you really know the light, and the beauty, and the glory of God. That is impossible. God cannot do this because God cannot change. God cannot act in that way. He is pure act. He is actos puros, he is pure act. And all this multiplicity is just analogy, or you could possibly say, that is just different ways of speaking about what in reality is one and the same thing.

So, the immutable, impassable God is sometimes experienced by us as love, sometimes as anger, sometimes as beauty, sometimes as power. But these are only our different ways of speaking about something which in and of itself is one and exactly the same thing. They are not really different. The point would be, there is no differentiation in the Godhead at all. There is no action or movement in the Godhead at all, and when we say that there is, we are only speaking in a metaphorical or analogical way.

The Palamites, and Orthodoxy now, as the universal Church, says that is not true. We endorse Palamism and say that St. Gregory Palamas is a saint, and we endorse his interpretation of earlier church fathers, like Maximus, like Gregory the Theologian, and like Gregory of Nyssa, particularly, who was very Hellenistic. Gregory of Nyssa, whom someone who emailed quoted, speaks about God having no anger and no wrath, because He is impassable and Immutable, and anybody who knows theology, at least a little bit, would say, well sure, that is true. God in Himself is beyond all of these things.

You still have to affirm though, that when God acts toward creation and acts in creation, the creation that He made and wants to be in real communion with, He acts toward us in these ways and these ways are real, and they are really divine, and they really come from God, and they do not destroy the unity and the simplicity and the impassability of God. They do not. They are expressions of it, but real expressions of the living God, who is not a Platonistic idea, but is really an I am, is a living God, who acts and breathes and speaks, and the claim is, following the bible, the church fathers would say, ultimately, that these things are real.

A word about the Church Fathers. Not every Church Father says everything absolutely correctly. And a lot of the earlier Church Fathers had to be corrected by later church fathers. For example, when you read about the Father, Son and Holy Spirit in the earliest patristic literature, it sounds like they do not really believe in the Holy Trinity as being absolutely divine in exactly the same way. They speak of the Son as a lesser God, or a second God. All of that had to be corrected, and it took 400 years to correct it, and even then it was not totally corrected, because there was an argument again about how the Holy Spirit relates to the Father and the Son, and this goes on forever in some sense.

The story is never over, but at the same time, we have to know that that happens. St. Maximus the Confessor, whom we just mentioned, wrote a whole treatise called De Ambigua, On the Ambiguities. He was straightening out the ambiguities in St. Gregory the Theologian. And we know that Gregory the Theologian, himself, was straightening out the ambiguities in the teaching of Basil the Great.

So you have this mutual correction and growth and development in theology through the centuries, and there is a sense in which you could say, this issue of how God can be, on one hand, and in one aspect, in Himself, supra-non-knowable, completely beyond, absolutely transcendent, not like anything in heaven and on earth, that you can only be totally silent in front of, and only be in astonishment and wonder and you cannot speak, and if you would speak about it, as Gregory of Nyssa said, quoting Psalm 116, every man is a liar. What you are saying is just plain not true.

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