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About the Book
"The 5 Levels of Leadership" by John C. Maxwell outlines a leadership model based on five levels: Position, Permission, Production, People Development, and Pinnacle. The book explores how leaders can progress through these levels to become more effective in leading and influencing others, emphasizing the importance of relationships, trust, and continuous growth in leadership. It provides practical advice and insights for developing leadership skills and advancing to higher levels of leadership effectiveness.
Gregory Thaumaturgus
Gregory the Wonderworkerâs Early life
Gregory was born in a Pontus, a region on the southern coast of the Black Sea, located in the modern-day eastern Black Sea Region of Turkey, around 212-13. His was a wealthy home and his parents named him Theodore (Gift of God) despite their pagan beliefs. When he was 14 years old his father died and soon after, he and his brother, Athenodorus, were anxious to study law at Beirut, Lebanon, then one of the four of five famous schools in the Hellenic world.
Influence of Origen
However, on the way, they first had to escort their sister to rejoin her husband, who was a government official assigned to Caesarea in Palestine (modern Haifa, Israel). When they arrived they learned that the celebrated scholar Origen, head of the catechetical school of Alexandria, lived there.
Inquisitiveness led them to hear and speak with the Origen and his irresistible charm quickly won their hearts. They soon dropped their desires for a life in Roman law, became Christian believers and pupils of Origen, learning philosophy and theology, for somewhere between five and eight years. Origen also baptised Gregory.
Pastor (then Bishop) of Neoceasarea
Gregory returned to his native Pontus with the intention of practicing oratory, but also to write a book proving the truth of Christianity, revealing his evangelistic heart. But his plans were disrupted when locals noticed his passion for Christ and his spiritual maturity. There were just seventeen Christians in Neoceasarea when Gregory arrived and this small group persuaded him to lead them as their bishop. (âbishopâ simply meant a local overseer). At the time, Neocaesarea was a wicked, idolatrous province.
Signs of the Spirit
By his saintly life, his direct and lively preaching, helping the needy and settling quarrels and complaints, Gregory began to see many converts to Christ. But it was the signs and wonders that particularly attracted people to Christ.
En route to Neocaesarea from Amasea, Gregory expelled demons from a pagan temple, its priest converted to Christ immediately.
Once, when he was conversing with philosophers and teachers in the city square, a notorious harlot came up to him and demanded payment for the sin he had supposedly committed with her. At first Gregory gently remonstrated with her, saying that she perhaps mistook him for someone else.
But the loose woman would not be silenced. He then asked a friend to give her the money. Just as the woman took the unjust payment, she immediately fell to the ground in a demonic fit, and the fraud became evident. Gregory prayed over her, and the devil left her. This was the beginning of Gregoryâs miracles. It was at this time he became known as âGregory Thaumaturgus,â âGregory the Miracle Workerâ (or Wonderworker).
At one point Gregory wanted to flee from the worldly affairs into which influential townsmen persistently sought to push him. He went into the desert, where by fasting and prayer he developed an intimacy with God and received gifts of knowledge, wisdom and prophecy. He loved life in the wilderness and wanted to remain in solitude with God until the end of his days, but the Lord willed otherwise.
His theological contribution
Though he was primarily an evangelist and pastor, Gregory also had a deep theological understanding.
His principal work âThe Exposition of Faithâ, was a theological apology for Trinitarian belief. It incorporated his doctrinal instructions to new believers, expressed his arguments against heretical groups and was widely influential amongst leaders in the Patristic period: Basil the Great, Gregory the Theologian, and Gregory of Nyssa (The Cappadocian Fathers). It was the forerunner of the Nicene Creed that was to appear in the early 4th century.
In summary
He gave himself to the task of the complete conversion of the population of his diocese. The transformation in Neocaesarea was astonishing. Persuasive preaching, numerous healings and miraculous signs had a powerful effect. Such was his success that it was said that when Gregory became bishop (c 240) he found only seventeen Christians in his diocese; when he died only seventeen remained pagan (Latourette 1953:76).
Basil the Greatâs Testimony
Basil the Great (330-379, Bishop of Caesarea, in his work âOn the Spiritâ wrote the following account of Gregory the wonder-worker.
âBut where shall I rank the great Gregory, and the words uttered by him? Shall we not place among Apostles and Prophets a man who walked by the same Spirit as they; who never through all his days diverged from the footprints of the saints; who maintained, as long as he lived, the exact principles of evangelical citizenship?
I am sure that we shall do the truth a wrong if we refuse to number that soul with the people of God, shining as it did like a beacon in the Church of God: for by the fellow-working of the Spirit the power which he had over demons was tremendous, and so gifted was he with the grace of the word âfor obedience to the faith among. . .the nations.â that, although only seventeen Christians were handed over to him, he brought the whole people alike in town and country through knowledge to God.
He too by Christâs mighty name commanded even rivers to change their course, and caused a lake, which afforded a ground of quarrel to some covetous brethren, to dry up. Moreover, his predictions of things to come were such as in no wise to fall short of those of the great prophets. To recount all his wonderful works in detail would be too long a task. By the superabundance of gifts, wrought in him by the Spirit, in all power and in signs and in marvels, he was styled a second Moses by the very enemies of the Church.
Thus, in all that he through grace accomplished, alike by word and deed, a light seemed ever to be shining, token of the heavenly power from the unseen which followed him. To this day he is a great object of admiration to the people of his own neighborhood, and his memory, established in the churches ever fresh and green, is not dulled by length of time. (Schaff and Wace nd., Series 2. 8:46-47).
âGregory was a great and conspicuous lamp, illuminating the church of God.â âBasil the Great.
When Our Waiting Will Be Over
My favorite songs are ones that make my heart burn with longing. Theyâre songs that have unusual power to, as C.S. Lewis put it, rip open my âinconsolable secretâ â the secret âwhich pierces with such sweetness,â yet is so hard to capture in words, since âit is a desire for something that has never actually appeared in our experienceâ (The Weight of Glory, 29â30). Which is why among my favorites is a song written by Bob and Jordan Kauflin, âWhen We See Your Face.â The song taps into subterranean longings and triggers profound emotions in me. I am not one to cry easily, but I rarely can listen to it without tears. So, I usually listen to it alone, sparing others the awkwardness of a weeping middle-aged man. Lest it appear suspicious to anyone, let me say up front that I was not asked to promote this song. I asked permission to write about it, receiving no benefit beyond what the song itself delivers â which is a benefit more precious than gold. For my soul very much needs this songâs reminder, especially as another year passes and I am another year older, still fighting against the relentless darkness, still waiting, still desiring something that has never actually appeared in my experience. Not yet. It remains a desire for a promised appearing â an appearing Iâm growing to increasingly love (2 Timothy 4:8). I share this song because I assume you also need its precious reminder. And perhaps it will tap into your piercing, sweet, inconsolable secret too. Though the Dark Is Overwhelming Though the dark is overwhelming And the brightest lights grow dim Though the Word of God Is trampled on by foolish men Though the wicked never stumble And abound in every place We will all be humbled when we see Your face It doesnât take reaching our middle or elder years to know just how dark the world can be. But I can attest now to a cumulative effect it has upon the soul the longer one lives here. And I do not claim to have suffered greatly â yet. Prolonged exposure to confounding darkness is a wearisome experience (Psalm 73:16). It is not merely the physical effects of aging that tempt many of us to retreat from action as we enter the older demographic columns. Itâs also the spiritual and psychological effects of prolonged dealing with evil that infects and harms our families, friendships, churches, vocations, societies, and nations. We probably thought ourselves more a match for it in the optimistic bloom of youth, but experience put us in our place. The evil is beyond our strength and our comprehension. Hope can take a beating in the relentless battle against darkness. Until we remember. Until we remember that one day all oppressive darkness will be banished from the experience of the saints (Revelation 22:5), and that even now, even as the darkness rages (Revelation 12:12), it is passing away as the true light shines (1 John 2:8). We remember that we were never supposed to know and understand the evil we face (Genesis 3:7) â of course itâs a wearisome task! Only the Omniscient and Omnipotent can comprehend it and not grow weary (Isaiah 40:28). We remember that he promised us, âIn the world you will have tribulation. But take heart; I have overcome the worldâ (John 16:33). We remember that our great task, the one way we truly conquer darkness, is to trust him (Proverbs 3:5â6) and obey him (John 14:15). And the great day that will end all night â the day of the joyful humbling of the redeemed righteous and the horrible humbling of the condemned wicked (Philippians 2:10â11) â will be inaugurated when we see the face of Jesus (1 Corinthians 13:12). All Our Sins Will Be Behind Us And the demons weâve been fighting Those without and those within Will be underneath our feet To never rise again All our sins will be behind us Through the blood of Christ erased And weâll taste Your kindness when we see Your face Iâm so sick of Satan and his wretched wraiths that I donât even want to give them the attention of a mention â except to say that one day (hear this, you horrid hoard!), the almighty foot of the Son of Man will come down once for all upon the heads of the great dragon and all his infernal snakes, and we will wrestle them no more (Ephesians 6:12; Revelation 20:10). But we also remember something far, far sweeter â and growing sweeter every year we grow older and come more to terms with just how intractable and entwined our demon-like indwelling sin is in the very members of our bodies (Romans 7:23). We remember that our sin will someday be behind us. Oh, we know that Jesus has paid our ransom in full (1 Timothy 2:6) and that by Godâs grace through faith (Ephesians 2:8) we have been clothed in Christâs righteousness (Philippians 3:9), so that God even now sees us justified, as if we had never sinned and always obeyed (Romans 3:26). It is, for now, an almost incomprehensibly glorious thing. But one day, our blood-bought innocence, our holy purity, will cease to be primarily a forensic reality we embrace by faith. On that day we will fully experience what itâs like to be righteous in every atom of our resurrected bodies and every dimension of our eternal, immaterial souls. We will have no more sin. No more tainted motives, no more illicit desires, no more damned selfish ambition. We will know in every part of our being what itâs like to fully obey the Great Commandment as if itâs the most natural thing in the world â for it will be! And we will worship the Lamb who was slain for us with unclouded minds and hearts bursting with joy. We will taste this unfathomably gracious kindness of Jesus when we see his face. All the Waiting Will Be Over All the waiting will be over Every sorrow will be healed All the dreams it seemed Could never be will all be real And Youâll gather us together In Your arms of endless grace As Your Bride forever when we see Your face The waiting will be over. I canât write that sentence with dry eyes. Most of our Christian experience in this dark valley is hopeful waiting for what we so long to see (Romans 8:25). And much of that waiting is accompanied by hopeful groaning (Romans 8:20): groaning in illness, groaning in grief, groaning in disappointment and perplexity over the terrible, violent brokenness of the world and the inscrutable purposes of our only wise God (Romans 16:27), whose ways are not our ways (Isaiah 55:8). And we hopefully groan, like a bride, with longing for the consummate intimacy of knowing the Lover of our souls, even as we have been fully known (1 Corinthians 13:12). But one day â our Groom has promised it will be âsoonâ (Revelation 22:20) â the waiting will be over. And he will come, our Hero, of which all legendary heroes are but copies and shadows, and he will save us to the uttermost (Isaiah 35:4; Hebrews 7:25). And all that is dark and diseased and damaged and destroyed will pass away like a bad dream and become the shadows of the great yesterday (Psalm 90:4â5), serving only to heighten our savoring of the bright, eternal today (Revelation 22:5). And of all the light in which we delight, the fairest will be his face. Weâll Be Yours Forevermore We will see, we will know Like weâve never known before Weâll be found, weâll be home Weâll be Yours forevermore Having once been lost, we will fully know just how found we are (Luke 19:10). Having once known our Savior in such a small part, we will fully know him â as much as the finite can fully know the Infinite (1 Corinthians 13:12). We will be fully his and fully home â forever. Home. That is our inconsolable secret, isnât it? That piercing sweetness, that desire for what has never actually appeared in our experience, yet somehow we know it is where we truly belong. I think thatâs what this song taps into: our homesickness for a place weâve not been, and a sense of alienation in the very places we were born. We donât belong here, where itâs dark, depraved, and demonic, and where our sweetest experience is the blessed hope we taste in the future promises we trust. We long for home. For home is where we will meet the One we have loved, though we have not seen him (1 Peter 1:8). Home is where we will see his face. Article by Jon Bloom